The law and equity of the gospel, or, The goodness of our Lord as a legislator delivered first from the pulpit in two plain sermons, and now repeated from the press with others tending to the same end ... by Thomas Pierce ...
§ 1. THat we may see how well the Text may be made suitable to the Time, both to the Day of the Month, and to the Buis'ness of the Day, we shall do well do bear in mind, throughout the Tenor of my Discourse, that our Saviour's last Supper did consist of two parts.
§ 1. THat we may see how well the Text may be made suitable to the Time, both to the Day of the Monn, and to the Business of the Day, we shall do well do bear in mind, throughout the Tenor of my Discourse, that our Saviour's last Supper did consist of two parts.
There was a Coena, and a Post-Coenium: which we may fitly enough express, by calling them the first, and the second Course. Our Saviour rose from the first, to wash and wipe his Disciples Feet, (v. 5.) which as soon as he had done, he sat him down unto the second, (v. 12.) And then designing to institute the tremendous Sacrament of his Body, he prepared his Communicants with these words following, (v. 13.) Ye call me Master and Lord,
There was a Coena, and a post-coenium: which we may fitly enough express, by calling them the First, and the second Course. Our Saviour rose from the First, to wash and wipe his Disciples Feet, (v. 5.) which as soon as he had done, he sat him down unto the second, (v. 12.) And then designing to institute the tremendous Sacrament of his Body, he prepared his Communicants with these words following, (v. 13.) You call me Master and Lord,
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The word Lord, and the word Master do so agree in the Translation, and yet in the Original do so much differ, that we must bring in the Greek to explain the English, or else we shall miss of its full Importance.
The word Lord, and the word Master do so agree in the translation, and yet in the Original do so much differ, that we must bring in the Greek to explain the English, or Else we shall miss of its full Importance.
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§ 2. NONLATINALPHABET is a word which refers to Power. NONLATINALPHABET a word which relates to Knowledge. NONLATINALPHABET is from NONLATINALPHABET, which properly signifies Authority; but NONLATINALPHABET from NONLATINALPHABET, which properly signifies to Teach. Our blessed Saviour is the first in his Kingly Office,
§ 2. is a word which refers to Power. a word which relates to Knowledge. is from, which properly signifies authority; but from, which properly signifies to Teach. Our blessed Saviour is the First in his Kingly Office,
and the second in his Prophetical. He is [ NONLATINALPHABET ] a Lord, to protect and govern; He is [ NONLATINALPHABET ] a Master, to direct and teach us;
and the second in his Prophetical. He is [ ] a Lord, to Pact and govern; He is [ ] a Master, to Direct and teach us;
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NONLATINALPHABET, THE Lord, and NONLATINALPHABET, THE Master. In as much as he is the Lord, we are to serve in his House; And in as much as he is the Master, we are to learn in his School. He is NONLATINALPHABET the Lord, to stretch his Scepter over our Hearts; And NONLATINALPHABET the Master, to light his Candle within our Heads. As a Master, he instructs us to know our Duties;
, THE Lord, and, THE Master. In as much as he is the Lord, we Are to serve in his House; And in as much as he is the Master, we Are to Learn in his School. He is the Lord, to stretch his Sceptre over our Hearts; And the Master, to Light his Candle within our Heads. As a Master, he instructs us to know our Duties;
He is proposed to us as Both, for our Observance and Imitation. That looking on him as our Lord, we may be humble; and taking after him as our Master, we may be wise.
He is proposed to us as Both, for our Observance and Imitation. That looking on him as our Lord, we may be humble; and taking After him as our Master, we may be wise.
then must we pay him a strict obedience, in as much as we are his Subjects, or as being his Soldiers, and Servants too. (Such as promised in our Baptism to fight manfully under his Banner. )
then must we pay him a strict Obedience, in as much as we Are his Subject's, or as being his Soldiers, and Servants too. (Such as promised in our Baptism to fight manfully under his Banner.)
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Thirdly, It follows by way of Inference from two expressions in the Text, (towit the first, and the last, ) that he is not only to be called our Lord and Master,
Thirdly, It follows by Way of Inference from two expressions in the Text, (towit the First, and the last,) that he is not only to be called our Lord and Master,
and to do well, another. And therefore because I truly am what ye call me, be you as truly what you pretend. If I your Lord and your Master have washed your feet, remember then to do as ye have me for an Example, and see that ye wash oneanothers feet.
and to do well, Another. And Therefore Because I truly am what you call me, be you as truly what you pretend. If I your Lord and your Master have washed your feet, Remember then to do as you have me for an Exampl, and see that you wash oneanothers feet.
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If they have called me Belzebub, who am the Master of the House; how much more should such as You (who are but some of my Houshold ) be content to be called as bad, or worse?
If they have called me Belzebub, who am the Master of the House; how much more should such as You (who Are but Some of my Household) be content to be called as bad, or Worse?
§ 4. The Result of the Doctrin is briefly this. That we must not expect to live as Libertines under Christ, who is not only our Elder Brother, to make us partakers of his Inheritance; but our Lord and our Master, to make us obedient to his Commands. Not our Lord only to Save us,
§ 4. The Result of the Doctrine is briefly this. That we must not expect to live as Libertines under christ, who is not only our Elder Brother, to make us partakers of his Inheritance; but our Lord and our Master, to make us obedient to his Commands. Not our Lord only to Save us,
Nor our Master only to teach us by the Veracity of his Doctrin, but more especially to reform us by the convincingness of his Life. Our Lord and Master in the Text hath such a twofold Importance,
Nor our Master only to teach us by the Veracity of his Doctrine, but more especially to reform us by the convincingness of his Life. Our Lord and Master in the Text hath such a twofold Importance,
and to teach, he taught according to what he did. As were his Precepts, and his Doctrin, such exactly was his Life, and his Conversation. He led his Life by the Rule of the Moral Law;
and to teach, he taught according to what he did. As were his Precepts, and his Doctrine, such exactly was his Life, and his Conversation. He led his Life by the Rule of the Moral Law;
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So that 'tis absolutely Impossible for us to follow his Example, unless by yielding our Obedience to his Commands. We cannot embrace him as a Master, unless we receive him as a Lord too.
So that it's absolutely Impossible for us to follow his Exampl, unless by yielding our obedience to his Commands. We cannot embrace him as a Master, unless we receive him as a Lord too.
§ 5. And with this I am desirous to fill my Readers so much the rather, because I take it to be a point, concerning which as it is dangerous, so it is easie for us to err.
§ 5. And with this I am desirous to fill my Readers so much the rather, Because I take it to be a point, Concerning which as it is dangerous, so it is easy for us to err.
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And so much the easier, because it is acceptable and pleasant to the natural Appetites of the flesh, to look on Christ as a Redeemer, but nothing else. To entertain him as a Lamb, fit to be fed upon at his Table, whereby we may be nourished to Life Eternal; But not at all as a Shepherd to guide and govern us,
And so much the Easier, Because it is acceptable and pleasant to the natural Appetites of the Flesh, to look on christ as a Redeemer, but nothing Else. To entertain him as a Lamb, fit to be fed upon At his Table, whereby we may be nourished to Life Eternal; But not At all as a Shepherd to guide and govern us,
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and by the strictness of his Discipline, to keep us from straying out of his Pastures. For let us look a little within us, and examin our own hearts by our own experience. Do we not naturally esteem it an happy Thing, to have as much of this World as we know what to do with? as much as we can sacrifice to all our Senses? to live in as great a superfluity of Sports and Pleasures,
and by the strictness of his Discipline, to keep us from straying out of his Pastures. For let us look a little within us, and examine our own hearts by our own experience. Do we not naturally esteem it an happy Thing, to have as much of this World as we know what to do with? as much as we can sacrifice to all our Senses? to live in as great a superfluity of Sports and Pleasures,
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as a Tiberius can in joy, or a Petronius think of? And (when we are deeply run in debt by our expenseful Sensualities ) to have all our Debts paid out of Another man's purse, all our recknings made even, Acquittances put into our hands, and nothing more required to be done on our parts,
as a Tiberius can in joy, or a Petronius think of? And (when we Are deeply run in debt by our expenseful Sensualities) to have all our Debts paid out of another Man's purse, all our reckonings made even, Acquittances put into our hands, and nothing more required to be done on our parts,
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than to believe we owe nothing, and that if by continuing in our Exorbitant expences we plunge our selves in new Debts, they shall all be discharged out of the very same Treasure? Nay, is it not yet a more pleasing Error, a more delicious kind of mistake and madness, to think our Debts were all remitted before we were able to contract them? And then with a greater force of Reason, Are we not apt to look on Them (I do not say as the most rational, but) as the most comfortable Preachers, who bring us Tidings even from Heaven, that all our Duties are done already by Another man's obedience in our behalf? that all our Sins are discounted by Another man's Sufferings? all our Punishments inflicted upon Another man's Shoulders? And that 'tis safe for us to Sin, upon condition we despair not of being pardon'd, but believe without doubting that we were justified from Eternity, and that our Sins were all forgiven before they could possibly be committed? not only all the Sins that are, but all that shall be?
than to believe we owe nothing, and that if by Continuing in our Exorbitant expenses we plunge our selves in new Debts, they shall all be discharged out of the very same Treasure? Nay, is it not yet a more pleasing Error, a more delicious kind of mistake and madness, to think our Debts were all remitted before we were able to contract them? And then with a greater force of Reason, are we not apt to look on Them (I do not say as the most rational, but) as the most comfortable Preachers, who bring us Tidings even from Heaven, that all our Duties Are done already by another Man's Obedience in our behalf? that all our Sins Are discounted by another Man's Sufferings? all our Punishments inflicted upon another Man's Shoulders? And that it's safe for us to since, upon condition we despair not of being pardoned, but believe without doubting that we were justified from Eternity, and that our Sins were all forgiven before they could possibly be committed? not only all the Sins that Are, but all that shall be?
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§ 6. I need not say who they are, by whom this Carnal Christianity is preach't and printed; Nor can we choose but confess, that to the men who have embraced this present world, as did Demas, (the men who are afraid there is a Heaven, because it infers there is a Hell too, the men who live after the flesh, and most pretend unto the Spirit, the men who pray and despise dominion, the men who praise God and defraud their Neighbour,) it is an admirably pleasant and gladsom Doctrin. And this I take to be the Reason,
§ 6. I need not say who they Are, by whom this Carnal Christianity is preached and printed; Nor can we choose but confess, that to the men who have embraced this present world, as did Demas, (the men who Are afraid there is a Heaven, Because it infers there is a Hell too, the men who live After the Flesh, and most pretend unto the Spirit, the men who pray and despise dominion, the men who praise God and defraud their Neighbour,) it is an admirably pleasant and gladsome Doctrine. And this I take to be the Reason,
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why so much of the Libertine doth shew it self with bare face in the Christian world. For what the Sons of Disobedience do think most pleasant, they do passionately desire to have most true. All their Wits are set on work to find our Arguments and Reasons, whereby to evince it,
why so much of the Libertine does show it self with bore face in the Christian world. For what the Sons of Disobedience do think most pleasant, they do passionately desire to have most true. All their Wits Are Set on work to find our Arguments and Reasons, whereby to evince it,
and make it good. What soever they feed upon is so exceedingly fermented by this four Leven, that the wholsomest of meats is made to nourish their Disease; and none so much, as the Bread of Life. Even Sermons and Sacraments are most perverted to their destruction. And therefore the Tendency of Opinions ought to be diligently Weigh'd.
and make it good. What soever they feed upon is so exceedingly fermented by this four Leven, that the Wholesomest of Meats is made to nourish their Disease; and none so much, as the Bred of Life. Even Sermons and Sacraments Are most perverted to their destruction. And Therefore the Tendency of Opinions ought to be diligently Weighed.
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For when men's Opinions in Religion are gratifications to the Flesh, and when they are Servants to those Opinions, and transported with the pleasure of being Such, there is hardly any passage in all the Scriptures, which they will not prevail with to sound that way.
For when men's Opinions in Religion Are gratifications to the Flesh, and when they Are Servants to those Opinions, and transported with the pleasure of being Such, there is hardly any passage in all the Scriptures, which they will not prevail with to found that Way.
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But seeing the Ioy and Contentment which is wont to arise from a pleasing Falshood, is but like the Ioy of Hypocrites, exceeding short, and cannot last any longer than a Natural man's life, (which,
But seeing the Joy and Contentment which is wont to arise from a pleasing Falsehood, is but like the Joy of Hypocrites, exceeding short, and cannot last any longer than a Natural Man's life, (which,
if it continue till he is old, is much too young to be but the childhood of Aeternity, ) we ought to look upon Them as our surest Friends, who are so curteously severe, as to awaken us out of our Reverie; not permitting us to go on in our merry Dream, for fear it prove a dead sleep by long continuance, whose danger will not be discern'd, until we awake in Another world.
if it continue till he is old, is much too young to be but the childhood of Eternity,) we ought to look upon Them as our Surest Friends, who Are so courteously severe, as to awaken us out of our Revery; not permitting us to go on in our merry Dream, for Fear it prove a dead sleep by long Continuance, whose danger will not be discerned, until we awake in another world.
§ 7. They indeed do say truth, who say that Christ is our Saviour, our Sacrifice, our Elder Brother, and our Advocate, and that by him we are redeemed from the Curse of the Law;
§ 7. They indeed do say truth, who say that christ is our Saviour, our Sacrifice, our Elder Brother, and our Advocate, and that by him we Are redeemed from the Curse of the Law;
And they say not the whole Truth, until they add this unto all the rest, that Christ is our Master, our Lawgiver, our King, and our Iudge; and that he came not to abrogate, but to perfect the Law.
And they say not the Whole Truth, until they add this unto all the rest, that christ is our Master, our Lawgiver, our King, and our Judge; and that he Come not to abrogate, but to perfect the Law.
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To fulfil it, saith the English; To fill it up, saith the Greek; for NONLATINALPHABET is the word, Matth. 5. 17. Hence therefore I shall argue the obligation lying upon us, that we exceed the Iews as much, by our obeying the moral Law, as They did us, by their obeying the Ceremonial. And this I shall do by three such steps or Degrees, as may serve for three Rounds of a Iacob's Ladder; whose Bottom, although it touch the Earth, yet it reacheth at the Top within the Heavens.
To fulfil it, Says the English; To fill it up, Says the Greek; for is the word, Matthew 5. 17. Hence Therefore I shall argue the obligation lying upon us, that we exceed the Iews as much, by our obeying the moral Law, as They did us, by their obeying the Ceremonial. And this I shall do by three such steps or Degrees, as may serve for three Rounds of a Jacob's Ladder; whose Bottom, although it touch the Earth, yet it reaches At the Top within the Heavens.
§ 8. First, If Christ were nothing more than our Lord and Master, we must be concluded to be his Servants; because they are Relative and Correlative, which do mutually infer the one the other. And were we nothing more to him than hired Servants, we could not sure but be obliged to do his work: which is not only to believe he is true, and righteous, and will pay us the wages which he hath promis'd; But (over and above) it is to come when he calls, to go when he sends, and to do what he bids us, without exception, or delay. For was it ever yet the work of an hired Servant, to believe that his Master is an honest meek man, who first will suffer himself with patience to be abused by his Servant, and then besides his forgiveness, will give him also a great Reward? No. 'Tis the keeping of his Commandments which is the Doing of his work; And that is strictly recommended by Christ himself,
§ 8. First, If christ were nothing more than our Lord and Master, we must be concluded to be his Servants; Because they Are Relative and Correlative, which do mutually infer the one the other. And were we nothing more to him than hired Servants, we could not sure but be obliged to do his work: which is not only to believe he is true, and righteous, and will pay us the wages which he hath promised; But (over and above) it is to come when he calls, to go when he sends, and to do what he bids us, without exception, or Delay. For was it ever yet the work of an hired Servant, to believe that his Master is an honest meek man, who First will suffer himself with patience to be abused by his Servant, and then beside his forgiveness, will give him also a great Reward? No. It's the keeping of his commandments which is the Doing of his work; And that is strictly recommended by christ himself,
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If loving Servants, we will keep his Commandments, Iohn 14. 15. If faithful Servants, we will be sure to do whatsoever he commands us, Iohn 15. 14. If knowing Servants,
If loving Servants, we will keep his commandments, John 14. 15. If faithful Servants, we will be sure to do whatsoever he commands us, John 15. 14. If knowing Servants,
and such as know that we know him, his best beloved Servant tells us, we will keep his Commandments, 1 Iohn 2. 3. Still the keeping his Commandments is as 'twere the great Vein, carrying spirits and life throughout the Body of the Gospel, that is, Health and Salvation to them that read it.
and such as know that we know him, his best Beloved Servant tells us, we will keep his commandments, 1 John 2. 3. Still the keeping his commandments is as 'twere the great Vein, carrying spirits and life throughout the Body of the Gospel, that is, Health and Salvation to them that read it.
let them Dispute never so well for the cause of Christ; or let them preach never so often; this at last will be the product and Sum of All, Fear God, and keep his Commandments.
let them Dispute never so well for the cause of christ; or let them preach never so often; this At last will be the product and Sum of All, fear God, and keep his commandments.
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And therefore the keeping of his Commandments, which is the doing of his work, is every where set before us as the only-sufficient Proof, or Demonstration, that we do not only call him our Lord and Master, but that we practically receive him as truly such. But this is not all.
And Therefore the keeping of his commandments, which is the doing of his work, is every where Set before us as the only-sufficient Proof, or Demonstration, that we do not only call him our Lord and Master, but that we practically receive him as truly such. But this is not all.
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how exactly should we be dutiful to this our Master, if we would only do for him, as we would that our Servants should do for us? we look for absolute, impartial, universal obedience, from a Servant only hired from year to year.
how exactly should we be dutiful to this our Master, if we would only do for him, as we would that our Servants should do for us? we look for absolute, impartial, universal Obedience, from a Servant only hired from year to year.
as we have bought out of the Gallies, and dearly paid for, and made as much our Peculium, as either our Sheep, or our Oxen, or as the Furniture of our House. But now the blessed Lord and Master speaking to us in my Text, hath bought us all from what is worse than the Turkish Gallies; even as much as a Lake of Fire and Brimstone is worse than a Sea of Salt and Water. Nor must we serve him the less (with the Antinomians, ) but rather the more for our being bought: because being bought, we cannot possibly be our own; And sure the less we are our own, the more we must needs be his that bought us;
as we have bought out of the Galleys, and dearly paid for, and made as much our Peculium, as either our Sheep, or our Oxen, or as the Furniture of our House. But now the blessed Lord and Master speaking to us in my Text, hath bought us all from what is Worse than the Turkish Galleys; even as much as a Lake of Fire and Brimstone is Worse than a Sea of Salt and Water. Nor must we serve him the less (with the Antinomians,) but rather the more for our being bought: Because being bought, we cannot possibly be our own; And sure the less we Are our own, the more we must needs be his that bought us;
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as well as ours. We indeed were deer to him, but he was deerer unto himself. The very Disgraces which he suffer'd as having a Tendency to our Good, were first and chiefly suffer'd by him as having a Tendency to his Glory. And however he intends our present Good, in order to our Future Glory; yet he intends our Glory too, so far forth as 'tis in order, and subordination unto his own.
as well as ours. We indeed were deer to him, but he was Dearer unto himself. The very Disgraces which he suffered as having a Tendency to our Good, were First and chiefly suffered by him as having a Tendency to his Glory. And however he intends our present Good, in order to our Future Glory; yet he intends our Glory too, so Far forth as it's in order, and subordination unto his own.
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So that if when he bought us, and made us His, he aymed sooner at his own Glory, than our Salvation, it cannot but follow from that supposal, he aymed sooner at our Salvation from the Tyranny of Sin, than from the Torments of Hell as the wages of it.
So that if when he bought us, and made us His, he aimed sooner At his own Glory, than our Salvation, it cannot but follow from that supposal, he aimed sooner At our Salvation from the Tyranny of since, than from the Torments of Hell as the wages of it.
And this he did as for his own sake, so very particularly for ours. I say for ours; because the Torments of Hell could not possibly come neer us, were it not for the Tyranny and Filth of Sin. When men do sin as with a Cartrope, (to use the Phrase of the Prophet Esa, ) with the strength of the Cartrope, they draw Hell to them.
And this he did as for his own sake, so very particularly for ours. I say for ours; Because the Torments of Hell could not possibly come near us, were it not for the Tyranny and Filth of Sin. When men do sin as with a Cartrope, (to use the Phrase of the Prophet Isaiah,) with the strength of the Cartrope, they draw Hell to them.
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But especially for his own; because the Tyranny of Sin is an impudent Rebellion against his Will, and immediately tendeth to his Dishonour; whereas the Torments of Hell are great Discouragements from Sin, and executions of vengeance on them that do it.
But especially for his own; Because the Tyranny of since is an impudent Rebellion against his Will, and immediately tendeth to his Dishonour; whereas the Torments of Hell Are great Discouragements from since, and executions of vengeance on them that do it.
whereas the Tyranny of Sin doth oppose itself against Both. In so much that the Reasons are great, and many, why we are bought with a Price by our Lord and Master, that we might live in obedience to Him that bought us.
whereas the Tyranny of since does oppose itself against Both. In so much that the Reasons Are great, and many, why we Are bought with a Price by our Lord and Master, that we might live in Obedience to Him that bought us.
Sin was the object of his Hatred, for being the subject of his Dishonour; And therefore the Scope of our Saviour's Purchase, was rather to purifie, than to forgive us,
since was the Object of his Hatred, for being the Subject of his Dishonour; And Therefore the Scope of our Saviour's Purchase, was rather to purify, than to forgive us,
Repent and be converted, that your Sins may be blotted out, (Acts 3. 19.) Without Repentance and Conversion, no such Blessing as Forgiveness can ever be.
repent and be converted, that your Sins may be blotted out, (Acts 3. 19.) Without Repentance and Conversion, no such Blessing as Forgiveness can ever be.
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§ 10. But neither is This the greatest Title, our Saviour hath to his being our Lord and Master. For as he hath not only hired, but bought us out-right, so neither hath he bought us with any Corruptible things, as Silver, or Gold, or pretious Stones, but with his own most pretious Blood, 1 Pet. 1. 18, 19. Now had we been People never so lovely, or been worth never so much, he could not have bought us with more expense; He could not have paid at a Deerer Rate; even Almightiness itself could not have given more for Us. For he that bought us was the Word, the Word that was in the Beginning, the Word that was with God, the Word that was God, the Word by whom all things were made, (John 1. 3.) And sure the Word that was God, was Almightiness itself; Add He it was who gave himself for us, (Tit. 2. 14) And more than Himself he could not give.
§ 10. But neither is This the greatest Title, our Saviour hath to his being our Lord and Master. For as he hath not only hired, but bought us outright, so neither hath he bought us with any Corruptible things, as Silver, or Gold, or precious Stones, but with his own most precious Blood, 1 Pet. 1. 18, 19. Now had we been People never so lovely, or been worth never so much, he could not have bought us with more expense; He could not have paid At a Dearer Rate; even Almightiness itself could not have given more for Us. For he that bought us was the Word, the Word that was in the Beginning, the Word that was with God, the Word that was God, the Word by whom all things were made, (John 1. 3.) And sure the Word that was God, was Almightiness itself; Add He it was who gave himself for us, (Tit. 2. 14) And more than Himself he could not give.
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by how many Rights and Titles, may He pretend to our obedience when he commands us? All the Relations of sub and supra are made use of in Scripture for our Conviction. Not only here in This Text, is he said to be our Lord, and we his Servants; He our Master, and we his Scholars; But he is every thing to us (in other passages of Scripture) which may oblige us to the Love, and the Service of him.
by how many Rights and Titles, may He pretend to our Obedience when he commands us? All the Relations of sub and supra Are made use of in Scripture for our Conviction. Not only Here in This Text, is he said to be our Lord, and we his Servants; He our Master, and we his Scholars; But he is every thing to us (in other passages of Scripture) which may oblige us to the Love, and the Service of him.
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He (for Example) is our Head, and we his Members. He our Bridegroom, and we his Spouse. He is our Shepherd, and we the Sheep of his Pasture. He our Everlasting Father, and we his Children. He our King, and we his Subjects. He is our God, and we his People. He our Potter, and we his Clay. He our Creator, and we the work of his hands. And as if all this together were hardly enough to indear him to us, He is also our Redeemer, and we the Price of his Blood. Now to what purpose, or for what reason, should our Saviour be said to be All this to us throughout the Scriptures,
He (for Exampl) is our Head, and we his Members. He our Bridegroom, and we his Spouse. He is our Shepherd, and we the Sheep of his Pasture. He our Everlasting Father, and we his Children. He our King, and we his Subject's. He is our God, and we his People. He our Potter, and we his Clay. He our Creator, and we the work of his hands. And as if all this together were hardly enough to endear him to us, He is also our Redeemer, and we the Price of his Blood. Now to what purpose, or for what reason, should our Saviour be said to be All this to us throughout the Scriptures,
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unless it were to afford us this general Lesson, That whatsoever can be due, in any measure, from any Inferiour to a Superiour, of any Quality or Degree, the same is due in perfection, and out of all measure, from Us to Christ. In one Capacity our Love, our Fear in another, our veneration in a third, our meek submission in a fourth, our delectation in a fift, our admiration in a sixt, our perfect dependence in a seventh,
unless it were to afford us this general lesson, That whatsoever can be due, in any measure, from any Inferior to a Superior, of any Quality or Degree, the same is due in perfection, and out of all measure, from Us to christ. In one Capacity our Love, our fear in Another, our veneration in a third, our meek submission in a fourth, our delectation in a fift, our admiration in a sixt, our perfect dependence in a seventh,
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and our absolute obedience in every one. 'Twould be a profitable Impertinence (if an Impertinence) to insist on this Last, from every one of our Saviour's Relations to us.
and our absolute Obedience in every one. 'twould be a profitable Impertinence (if an Impertinence) to insist on this Last, from every one of our Saviour's Relations to us.
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It is not only our Duty, to learn the knowledge of his Doctrin, as his Disciples; but withal as his Servants, we must yield obedience to his Commands. For if we follow him as a Master sent to principle, and teach us,
It is not only our Duty, to Learn the knowledge of his Doctrine, as his Disciples; but withal as his Servants, we must yield Obedience to his Commands. For if we follow him as a Master sent to principle, and teach us,
and nothing else; so that as Scholars of his School we hold his sentiments or tenets, and entertain his Propositions as sure and certain, but go no farther;
and nothing Else; so that as Scholars of his School we hold his sentiments or tenets, and entertain his Propositions as sure and certain, but go no farther;
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what then do we more by way of Reverence to Christ, than the several Sectaries of the world to the several Authors of their Opinions, whether their opinions are true, or false? shall we be followers only of Christ, as they of Geneva are of Calvin, or as they of Helvetia do follow Zuinglius, or as they of Saxony follow Luther, or as the brethren of Scotland do follow Knox? shall we be factious only for Christ, as the Franciscans are for Scotus, and the Dominicans for Aquinas? Nay shall we follow Christ no otherwise,
what then do we more by Way of reverence to christ, than the several Sectaries of the world to the several Authors of their Opinions, whither their opinions Are true, or false? shall we be followers only of christ, as they of Geneva Are of calvin, or as they of Helvetia do follow Zwingli, or as they of Saxony follow Luther, or as the brothers of Scotland do follow Knox? shall we be factious only for christ, as the Franciscans Are for Scotus, and the Dominicans for Aquinas? Nay shall we follow christ no otherwise,
than as the Stoicks did Zeno, or the Academicks, Plato? or as Iulian did Iamblicus, and the old Magi, Zoroastres? shall we think we are Christians good enough to serve turn,
than as the Stoics did Zeno, or the Academics, Plato? or as Iulian did Iamblicus, and the old Magi, Zoroaster? shall we think we Are Christians good enough to serve turn,
for having been baptiz'd in the name of Christ, and for historically believing his holy Gospel? the very Scholars of Pythagoras were most exactly of his Creed, and great Admirers of his Philosophy, and perfectly led by his NONLATINALPHABET.
for having been baptized in the name of christ, and for historically believing his holy Gospel? the very Scholars of Pythagoras were most exactly of his Creed, and great Admirers of his Philosophy, and perfectly led by his.
And shall we who are Christians give no more Reverence unto Christ, than the old Pythagoreans were wont to give unto Pythagoras? or than the Turks at this day do give to Mahomed? shall we live as if we believ'd, that Christianity is but a Sect, if not a Faction? And that nothing is to be done,
And shall we who Are Christians give no more reverence unto christ, than the old pythagoreans were wont to give unto Pythagoras? or than the Turks At this day do give to Mahomed? shall we live as if we believed, that Christianity is but a Sect, if not a Faction? And that nothing is to be done,
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but to be orthodox Professors, embracing the NONLATINALPHABET (as the Heathen call'd it,) that is, the Doctrin, or Tenet, or Faith of Christ? whilst at the very same time we do abjure him by our neglects, revile him by our Oaths, spit upon him by our uncleanness, buffet him by our Blasphemies, strip him by our Sacriledge, and even Murder him by our Rage? methinks the Blindness of the Heathen may be of some vertue to clear our Eyes. For the Disciples of Pythagoras did not only give assent to their Master's Dictates, but also did imitate his Example, and were obedient to his Commands. Just as Alexander's Soldiers did so ambitiously affect to be like their General; that they were loath to speak plainly, because He stutter'd. Or as the Scholars of Plato were so exceedingly concern'd to have a similitude with their Master, that they espoused his Deformities, and prided themselves in his Imperfections. They would have Cushions under their Dublets, because he was Gibbous, or too thick Back't. So devoted they were to their Master Plato, that because he was not strait, they would reckon none hansom who were not Crooked. § 13. Lord!
but to be orthodox Professors, embracing the (as the Heathen called it,) that is, the Doctrine, or Tenet, or Faith of christ? while At the very same time we do abjure him by our neglects, revile him by our Oaths, spit upon him by our uncleanness, buffet him by our Blasphemies, strip him by our Sacrilege, and even Murder him by our Rage? methinks the Blindness of the Heathen may be of Some virtue to clear our Eyes. For the Disciples of Pythagoras did not only give assent to their Masters Dictates, but also did imitate his Exampl, and were obedient to his Commands. Just as Alexander's Soldiers did so ambitiously affect to be like their General; that they were loath to speak plainly, Because He stuttered. Or as the Scholars of Plato were so exceedingly concerned to have a similitude with their Master, that they espoused his Deformities, and prided themselves in his Imperfections. They would have Cushions under their Doublets, Because he was Gibbous, or too thick Backed. So devoted they were to their Master Plato, that Because he was not strait, they would reckon none handsome who were not Crooked. § 13. Lord!
what a shame it is for Christians, to be less conformable to a Master, who is infinitely fairer than the Children of men, most accomplished and perfect in every kind? And yet we know without Obedience we cannot possibly be conformable, either to his Precepts, or his Example. For notwithstanding he was a Son,
what a shame it is for Christians, to be less conformable to a Master, who is infinitely Fairer than the Children of men, most accomplished and perfect in every kind? And yet we know without obedience we cannot possibly be conformable, either to his Precepts, or his Exampl. For notwithstanding he was a Son,
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yet learned he obedience by the things which he suffer'd, ( Heb. 5. 8.) And being made perfect through suffrings, he thereupon became the Author of Eternal Salvation, (not to them that believe him only,
yet learned he Obedience by the things which he suffered, (Hebrew 5. 8.) And being made perfect through sufferings, he thereupon became the Author of Eternal Salvation, (not to them that believe him only,
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and all do promise to perform it, not only in their Baptism, but over and above on their Bed of Sickness. ) No to Them, and Them only, is he the Author of Salvation, who live according to what they know; and justifie their Promise, by their Performance. Our Saviour intimates by a parable ( Matth. 21. 28, 29, 30, 31.) that the obedient Churl is much better,
and all do promise to perform it, not only in their Baptism, but over and above on their Bed of Sickness.) No to Them, and Them only, is he the Author of Salvation, who live according to what they know; and justify their Promise, by their Performance. Our Saviour intimates by a parable (Matthew 21. 28, 29, 30, 31.) that the obedient Churl is much better,
A Son honoureth his Father, and a Servant his Master (said God heretofore by the Prophet Malachi; ) If I then be a Father, where is mine honour? if I be a Master, where is my Fear? Now what was thus said to others, by God the Father under the Law, is as effectually said to us, by God the Son under the Gospel. Why call ye me Lord Lord,
A Son Honoureth his Father, and a Servant his Master (said God heretofore by the Prophet Malachi;) If I then be a Father, where is mine honour? if I be a Master, where is my fear? Now what was thus said to Others, by God the Father under the Law, is as effectually said to us, by God the Son under the Gospel. Why call you me Lord Lord,
and do not the things that I say? To say, Sir your Servant, is either a Complement, or a Ieer, when we say it with our Lips, but without our Actions. And this doth seem to be intended by the words of my Text,
and do not the things that I say? To say, Sir your Servant, is either a Compliment, or a Jeer, when we say it with our Lips, but without our Actions. And this does seem to be intended by the words of my Text,
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But to say very well, is not sufficient; For the Devils said well, in saying that Christ was the Son of God. And the Worldling said well, in that he said unto our Saviour of the Commandments of the Law, All these things have I kept from my Youth.
But to say very well, is not sufficient; For the Devils said well, in saying that christ was the Son of God. And the Worldling said well, in that he said unto our Saviour of the commandments of the Law, All these things have I kept from my Youth.
If I then your Lord and Master have washed your feet, ye also ought to wash oneanother's feet, (v. 14.) If ye know these things, happy are ye if ye do them, (v. 16.) And by the same Logick he argues in the very next Chapter, which is another part of his Farewell-Sermon: If any man love me, he will keep my words, (v. 23.) and He that loveth me not, keepeth not my words, (v. 24.) which is as if he should have said, [ He that loves me will obey me,
If I then your Lord and Master have washed your feet, you also ought to wash oneanother feet, (v. 14.) If you know these things, happy Are you if you do them, (v. 16.) And by the same Logic he argues in the very next Chapter, which is Another part of his Farewell-Sermon: If any man love me, he will keep my words, (v. 23.) and He that loves me not, Keepeth not my words, (v. 24.) which is as if he should have said, [ He that loves me will obey me,
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] For no good Tree can bear ill Fruit, (that's an Aphorism of Christ, Matth. 7. 18.) there is not any thing more impossible, than that sincere Love, and a solid Faith, should ever bring forth Rebellion, and Disobedience. (Or so much as consist with that which does. ) No, no more than a Vine can bring forth Thorns, or no more than a Fig Tree can bring forth Thistles. From whence the Sequel is Unavoidable, That if we do not justly Obey our Master, we neither heartily Love him,
] For no good Tree can bear ill Fruit, (that's an Aphorism of christ, Matthew 7. 18.) there is not any thing more impossible, than that sincere Love, and a solid Faith, should ever bring forth Rebellion, and Disobedience. (Or so much as consist with that which does.) No, no more than a Vine can bring forth Thorns, or no more than a Fig Tree can bring forth Thistles. From whence the Sequel is Unavoidable, That if we do not justly Obey our Master, we neither heartily Love him,
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For let our Faith and our Love be what they can be, they are no more than a Couple of Trees, which must be known by their Fruit. That 's the great Diagnostick commended to us by our Saviour, whereby to judge of ourselves and others, Matth. 7. 20. If the Fruit is Disobedience to the Commandments of our Lord; then the Love that is pretended is but a Thorn, and the Faith so much talk't of,
For let our Faith and our Love be what they can be, they Are no more than a Couple of Trees, which must be known by their Fruit. That is the great Diagnostic commended to us by our Saviour, whereby to judge of ourselves and Others, Matthew 7. 20. If the Fruit is Disobedience to the commandments of our Lord; then the Love that is pretended is but a Thorn, and the Faith so much talked of,
an arrant Thistle. Let the Lover or the Believer be commonly call'd what he will, either a Vine, or a Fig Tree, A Godly man, or a Saint; And let the Leaves or the Branches be never so specious to the Eye, (I mean Professions, and Shews, and Forms of Godliness, ) Yet our Master's Affirmation is still as true, as it is Terrible, Every Tree [ without exception ] which bringeth not forth good fruit, is hewn down,
an arrant Thistle. Let the Lover or the Believer be commonly called what he will, either a Vine, or a Fig Tree, A Godly man, or a Saint; And let the Leaves or the Branches be never so specious to the Eye, (I mean Professions, and Shows, and Forms of Godliness,) Yet our Masters Affirmation is still as true, as it is Terrible, Every Tree [ without exception ] which brings not forth good fruit, is hewn down,
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what a change of men's manners would this one word produce, were it but throughly Understood, or but sufficiently consider'd? had it the happiness to be taken,
what a change of men's manners would this one word produce, were it but thoroughly Understood, or but sufficiently considered? had it the happiness to be taken,
as well into the Hearts, as the Ears of men? behold the only sure way whereby to judge without Sin of our selves or others. If we are fraudulent persons,
as well into the Hearts, as the Ears of men? behold the only sure Way whereby to judge without since of our selves or Others. If we Are fraudulent Persons,
or Drunckards, if we are Schismaticks, or Rebels, if we are Slanderers, or Railers, or fals Accusers, or any otherways abounding in the fruits of the Flesh, (Gal. 5. 19.) 'tis plain that God, when he cuts us down, will also cast us into the Fire.
or Drunkards, if we Are Schismatics, or Rebels, if we Are Slanderers, or Railers, or falls Accusers, or any otherways abounding in the fruits of the Flesh, (Gal. 5. 19.) it's plain that God, when he cuts us down, will also cast us into the Fire.
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I say he will and must do it, because of his Iustice and Veracity, unless Repentance step in timely 'twixt Us, and Death. And still, by Repentance, I mean Amendment. Not an empty confession that we have sin'd,
I say he will and must do it, Because of his justice and Veracity, unless Repentance step in timely betwixt Us, and Death. And still, by Repentance, I mean Amendment. Not an empty Confessi that we have sinned,
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A Renovation of the outward and inward man; such a thorow Reformation as does make a New Creature; A Change of mind, and of manners, even the fruits of the spirit, Gal. 5. 22. In a word;
A Renovation of the outward and inward man; such a thorough Reformation as does make a New Creature; A Change of mind, and of manners, even the fruits of the Spirit, Gal. 5. 22. In a word;
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If we are not our own, but are bought with a Price, and bought out right by our Lord and Master, and that as to the whole of us, both Soul and Body; Then (as St. Paul does well infer) let us glorify him that bought us both in our Bodies and in our Souls, because they are not truly ours, but his that bought them, 1 Cor. 6. 20. § 14. But there is yet another Lesson to be derived from this Doctrin, and such as our Master in the Text has taught us how to draw from it by his Example.
If we Are not our own, but Are bought with a Price, and bought out right by our Lord and Master, and that as to the Whole of us, both Soul and Body; Then (as Saint Paul does well infer) let us Glorify him that bought us both in our Bodies and in our Souls, Because they Are not truly ours, but his that bought them, 1 Cor. 6. 20. § 14. But there is yet Another lesson to be derived from this Doctrine, and such as our Master in the Text has taught us how to draw from it by his Exampl.
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we must not only do as our Master did, But (when God shall call us to it,) it is our Duty also to suffer, as he hath suffer'd. First we must do as our Master did; For 'tis his own way of arguing in the next verse after my Text;
we must not only do as our Master did, But (when God shall call us to it,) it is our Duty also to suffer, as he hath suffered. First we must do as our Master did; For it's his own Way of arguing in the next verse After my Text;
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Here he argues from his being our Lord and Master, the obligation lying upon us to give an active obedience to his example, and (by way of consecution) to his Command. And this being so, what manner of men ought we to be in the course of our Lives and conversations? we ought to Love oneanother,
Here he argues from his being our Lord and Master, the obligation lying upon us to give an active Obedience to his Exampl, and (by Way of consecution) to his Command. And this being so, what manner of men ought we to be in the course of our Lives and conversations? we ought to Love oneanother,
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and Slanders, and most malitious Accusations, against a People more Innocent, and better Reputed than themselves? This is not to do as we would be done by.
and Slanders, and most malicious Accusations, against a People more Innocent, and better Reputed than themselves? This is not to do as we would be done by.
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if they will be Christians, ) we ought to serve oneanother, as he did us; yea to serve our Inferiours, as he did His; and that with such a kind of Service, as is the washing of their feet. And his reason to inforce it is chiefly this, [ the Disciple is not above his Master, the Servant is not above his Lord, and I have given you an example, that ye should do as I have done.
if they will be Christians,) we ought to serve oneanother, as he did us; yea to serve our Inferiors, as he did His; and that with such a kind of Service, as is the washing of their feet. And his reason to enforce it is chiefly this, [ the Disciple is not above his Master, the Servant is not above his Lord, and I have given you an Exampl, that you should do as I have done.
] But now besides that this Argument does evince the moral Necessity of our Active obedience and conformity to his Example and Command; it also shews us our obligation of having a fellowship with his suffrings, and a conformity to his Death, which connotates our Passive obedience also;
] But now beside that this Argument does evince the moral Necessity of our Active Obedience and conformity to his Exampl and Command; it also shows us our obligation of having a fellowship with his sufferings, and a conformity to his Death, which connotates our Passive Obedience also;
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§ 15. For when he had said to his Disciples, that he would shortly send them out as so many Sheep amongst Wolves, from whom their usual entertainment should be to be persecuted, and hated, and to be scourged in their Synagogues, and all for the sake of him that sent them, ( Matth. 10. 17. &c. ) he labour'd to give them an acquiescence in all their Suffrings, from this one single Consideration, that 'tis enough, for the Disciple,
§ 15. For when he had said to his Disciples, that he would shortly send them out as so many Sheep among Wolves, from whom their usual entertainment should be to be persecuted, and hated, and to be scourged in their Synagogues, and all for the sake of him that sent them, (Matthew 10. 17. etc.) he laboured to give them an acquiescence in all their Sufferings, from this one single Consideration, that it's enough, for the Disciple,
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if he be as his Master, and the Servant as his Lord, (v. 24.) If they have called the Master of the House Belzebub, how much more shall they call them of his Household? (v. 25.) There he argues from his being our Lord and Master, the obligation lying upon us, to suffer the evils which he hath suffer'd. Then if at any time we shall fall into the Enmity of the World, into a Cross or Disgrace which is undeserved; we may relieve ourselves enough with this one Remembrance, That 'tis the friendship of the world which is enmity with God, (James 4. 4 ▪) and that 'tis well for the Servant,
if he be as his Master, and the Servant as his Lord, (v. 24.) If they have called the Master of the House Belzebub, how much more shall they call them of his Household? (v. 25.) There he argues from his being our Lord and Master, the obligation lying upon us, to suffer the evils which he hath suffered. Then if At any time we shall fallen into the Enmity of the World, into a Cross or Disgrace which is undeserved; we may relieve ourselves enough with this one Remembrance, That it's the friendship of the world which is enmity with God, (James 4. 4 ▪) and that it's well for the Servant,
Shall we be such mad Disciples, as to expect, or but desire, to fare any better than our Master? shall we be such overnice, or such delicate Servants, as to repine at those hardships, which were the Portion of our Lord? shall we expect to be applauded, and well reported by all the world, not only by the Best,
Shall we be such mad Disciples, as to expect, or but desire, to fare any better than our Master? shall we be such overnice, or such delicate Servants, as to repine At those hardships, which were the Portion of our Lord? shall we expect to be applauded, and well reported by all the world, not only by the Best,
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but by the worst of men also, when our Blessed Lord and Master is call'd a winebibber, a Glutton, an Hypocrite and a Deceiver, a Blasphemer, and a Boutefeux, a Conjurer, and a Demoniack? or shall we shamelesly be seeking great things for ourselves, whilst our Master is the outcast and Scorn of men? (when he who is at once the King, and also the Bishop of our Souls, is trodden down into the Dust, It may seem a thing improper, an Absurdity, and a Soloecism for us to prosper.) Shall we who are not our own, but are bought out right by our Master Christ, be either so arrogant, or so stately, as to be stretching our selves on Couches,
but by the worst of men also, when our Blessed Lord and Master is called a winebibber, a Glutton, an Hypocrite and a Deceiver, a Blasphemer, and a Boutefeux, a Conjurer, and a Demoniac? or shall we shamelessly be seeking great things for ourselves, while our Master is the outcast and Scorn of men? (when he who is At once the King, and also the Bishop of our Souls, is trodden down into the Dust, It may seem a thing improper, an Absurdity, and a Solecism for us to prosper.) Shall we who Are not our own, but Are bought out right by our Master christ, be either so arrogant, or so stately, as to be stretching our selves on Couches,
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and Beds of Ivorie, whilst he our Lord, and our Lawgiver, our King, and our Head, our Advocate and our Iudge too, is either grov'ling upon the Earth in a bloody sweat, or stretched out upon the Cross in Tears of blood, as well as Brine? shall we be drinking wine in Bowles, (like the Wantons of whom we read in the Prophet Amos, ) whilst our Master cry's out, he is a thirst, and has nothing wherewith to quentch it,
and Beds of Ivory, while he our Lord, and our Lawgiver, our King, and our Head, our Advocate and our Judge too, is either groveling upon the Earth in a bloody sweat, or stretched out upon the Cross in Tears of blood, as well as Brine? shall we be drinking wine in Bowls, (like the Wantons of whom we read in the Prophet Amos,) while our Master cry's out, he is a thirst, and has nothing wherewith to quentch it,
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but the Cup of Trembling and Astonishment, not only sharp as vineger, but bitter as Gall too? shall we be crowning our selves with Rosebuds, (like the Atheists of whom we read in the Book of Wisdom, ) whilst our Lord and Master's Diadem is made of Thornes? shall we be dancing to the sound of the Viol, whilst His Ears are bored through with the most sharp-pointed Sarcasms, that the Wit of Insultation can well invent? Let us look upon the Case in another colour,
but the Cup of Trembling and Astonishment, not only sharp as vinegar, but bitter as Gall too? shall we be crowning our selves with Rosebuds, (like the Atheists of whom we read in the Book of Wisdom,) while our Lord and Masters Diadem is made of Thorns? shall we be dancing to the found of the Violent, while His Ears Are bored through with the most sharp-pointed Sarcasms, that the Wit of Insultation can well invent? Let us look upon the Case in Another colour,
Would we not wonder at such a Servant, and think him mad, who should affect to eat finer, and take less pains, to be much better clad, and to lye softer than his Master? It is enough then for us, that we fare at least as well as our Master Christ; that we suffer no more, than to be spit upon, and buffeted, and scourg'd, and Crucified. If a Christian is but beggar'd, or if but rail'd at, and slander'd for conscience sake, he fares a great deal better than his Master Christ did;
Would we not wonder At such a Servant, and think him mad, who should affect to eat finer, and take less pains, to be much better clad, and to lie Softer than his Master? It is enough then for us, that we fare At least as well as our Master christ; that we suffer no more, than to be spit upon, and buffeted, and scourged, and crucified. If a Christian is but beggared, or if but railed At, and slandered for conscience sake, he fares a great deal better than his Master christ did;
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if he is Crucified, or hang'd, he fares no worse. The Thought of which will be sufficient, (if we are qualified with Faith, ) to make us smile upon our suffrings when they are wrongfully cast upon us,
if he is crucified, or hanged, he fares no Worse. The Thought of which will be sufficient, (if we Are qualified with Faith,) to make us smile upon our sufferings when they Are wrongfully cast upon us,
and to furnish us with Patience (if not with Pleasure ) in all our Pains. I say with Pleasure, because our Master taught his Disciples, to Rejoice in that Case,
and to furnish us with Patience (if not with Pleasure) in all our Pains. I say with Pleasure, Because our Master taught his Disciples, to Rejoice in that Case,
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and to leap for Ioy; for that is the English of our Saviour's NONLATINALPHABET, Matth. 5. 12. Rejoice (saith he to his Disciples) and leap for joy, when men shall revile you,
and to leap for Joy; for that is the English of our Saviour's, Matthew 5. 12. Rejoice (Says he to his Disciples) and leap for joy, when men shall revile you,
§ 16. Thus having seen the obligation, laid upon us by Iesus Christ as our Lord and Master, both to imitate his Example, and to yield obedience to his Commands, as well by doing him Passive, as Active Service; I shall conclude with the Necessity, the Indispensable Necessity we all are under, either of rising to life eternal, if we accomplish this Condition; or of incurring (if we do not ) by so much the greater Condemnation. For let our Professions be what they will, of Faith in Christ as a Redeemer; we cannot own him as a Master, Unless we are Followers of his Life; nor without sincere obedience, can we Recive him as a Lord. And yet unless we so receive him, He will not then receive us, in the great day of Discrimination,
§ 16. Thus having seen the obligation, laid upon us by Iesus christ as our Lord and Master, both to imitate his Exampl, and to yield Obedience to his Commands, as well by doing him Passive, as Active Service; I shall conclude with the Necessity, the Indispensable Necessity we all Are under, either of rising to life Eternal, if we accomplish this Condition; or of incurring (if we do not) by so much the greater Condemnation. For let our Professions be what they will, of Faith in christ as a Redeemer; we cannot own him as a Master, Unless we Are Followers of his Life; nor without sincere Obedience, can we Receive him as a Lord. And yet unless we so receive him, He will not then receive us, in the great day of Discrimination,
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when he shall solemnly put a Difference betwixt the Wheat, and the Chaff, taking the one into his Garner, and burning up the other with Fire unquentchable. For not to him, who hides his Talent in the Earth;
when he shall solemnly put a Difference betwixt the Wheat, and the Chaff, taking the one into his Garner, and burning up the other with Fire unquentchable. For not to him, who hides his Talon in the Earth;
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much less to him, who vainly throws it into the Aire; But to him who does employ and improve his Talent, the righteous Judge of all the world will use that Sentence of Approbation, ( Matth. 25. 21.) Well done thou good and faithful Servant, Enter thou into the Ioy of thy Lord.
much less to him, who vainly throws it into the Air; But to him who does employ and improve his Talon, the righteous Judge of all the world will use that Sentence of Approbation, (Matthew 25. 21.) Well done thou good and faithful Servant, Enter thou into the Joy of thy Lord.
From whence it follows as unavoidably, as that God cannot lye, That we must All without exception be first well Doers, we must first of all be good and Faithful Servants, before the Iudge can say to us, well done good and faithful Servants.
From whence it follows as avoidable, as that God cannot lie, That we must All without exception be First well Doers, we must First of all be good and Faithful Servants, before the Judge can say to us, well done good and faithful Servants.
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He cannot say Come ye blessed, and Enter ye into the Ioy of your Lord, to whom the Sentence of Go ye Cursed into everlasting Fire does of right belong.
He cannot say Come you blessed, and Enter you into the Joy of your Lord, to whom the Sentence of Go you Cursed into everlasting Fire does of right belong.
Beware of Comfortable Preachers (as they that love to be flatter'd do fasly call them,) who either write or speak much in the Praise of Faith, But in Disparagement of obedience to the Commandments of our Lord.
Beware of Comfortable Preachers (as they that love to be flattered do fasly call them,) who either write or speak much in the Praise of Faith, But in Disparagement of Obedience to the commandments of our Lord.
Have we an earnestness of Desire to live for ever in Bliss and Glory? or are we careless and indifferent what shall become of us hereafter? Do we seriously believe an Immortality of our Souls, a Life after Death, and a Day of Iudgment? Or do we but talk of these things in civility to the men amongst whom we live? if we are in good earnest in the Rehearsal of the Creed, of the two last Articles in particular, the Resurrection of the Body, and the Life everlasting;
Have we an earnestness of Desire to live for ever in Bliss and Glory? or Are we careless and indifferent what shall become of us hereafter? Do we seriously believe an Immortality of our Souls, a Life After Death, and a Day of Judgement? Or do we but talk of these things in civility to the men among whom we live? if we Are in good earnest in the Rehearsal of the Creed, of the two last Articles in particular, the Resurrection of the Body, and the Life everlasting;
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Then let the Condition of the New Covenant abide forever in our Remembrance. And seeing this is the Condition on which the promise of Salvation is given unto us, that we receive and own Christ as our Lord and Master, as our Saviour, and our Prince, as our Advocate, and our Iudge too;
Then let the Condition of the New Covenant abide forever in our Remembrance. And seeing this is the Condition on which the promise of Salvation is given unto us, that we receive and own christ as our Lord and Master, as our Saviour, and our Prince, as our Advocate, and our Judge too;
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And that we so own him in our Lives, as well as in our Beliefes, as well in our practice, as speculation; Let us not flatter ourselves for shame (as so many Traytors to our own Souls, ) that Salvation will be found upon easier Termes. For to such as cannot pretend to be Babes, or Ideots, or never to have liv'd within the sound of Christ's Gospel, the words of the Apostle are very positive and Express, That without Holiness and Peace, (that is to say, without our Duties both to God, and to our Neighbour, ) No man living shall see the Lord, Hebr. 12. 14.
And that we so own him in our Lives, as well as in our Beliefs, as well in our practice, as speculation; Let us not flatter ourselves for shame (as so many Traitors to our own Souls,) that Salvation will be found upon Easier Terms. For to such as cannot pretend to be Babes, or Idiots, or never to have lived within the found of Christ's Gospel, the words of the Apostle Are very positive and Express, That without Holiness and Peace, (that is to say, without our Duties both to God, and to our Neighbour,) No man living shall see the Lord, Hebrew 12. 14.
cc cst pns12 av vvb pno31 p-acp po12 vvz, c-acp av c-acp p-acp po12 n2, c-acp av p-acp po12 n1, p-acp n1; vvb pno12 xx vvi px12 p-acp n1 (c-acp av d n2 p-acp po12 d n2,) cst n1 vmb vbi vvn p-acp jc n2. c-acp p-acp d c-acp vmbx vvi pc-acp vbi n2, cc n2, cc av-x pc-acp vhi vvd p-acp dt j pp-f npg1 n1, dt n2 pp-f dt n1 vbr av j cc j, cst p-acp n1 cc n1, (cst vbz pc-acp vvi, p-acp po12 n2 av-d pc-acp np1, cc p-acp po12 n1,) dx n1 j-vvg vmb vvi dt n1, np1 crd crd
A Time sequester'd by That Autority, for the Exercise and Practice of Christian Strictness, expressed pithily in my Text, by our bearing both the Burden and Yoke of Christ.)
A Time sequestered by That authority, for the Exercise and Practice of Christian Strictness, expressed pithily in my Text, by our bearing both the Burden and Yoke of christ.)
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§ 1. The Affinity and Connexion is as obvious, as it is close, betwixt my present, and former Text. For it was the last Service which I perform'd in this Place, to shew how Christ is our Lord and Master. Such as he was pleas'd to assert himself, in the thirteenth of St. Iohn, at the thirteenth verse. It now remains that we Contemplate the Moderation of the Laws, whereby our Lord is exceeding Gratious, and our Master extreamly Good. For it seems not sufficient that he is known to be a Lord, in Exacting obedience to his Commandments,
§ 1. The Affinity and Connexion is as obvious, as it is close, betwixt my present, and former Text. For it was the last Service which I performed in this Place, to show how christ is our Lord and Master. Such as he was pleased to assert himself, in the thirteenth of Saint John, At the thirteenth verse. It now remains that we Contemplate the Moderation of the Laws, whereby our Lord is exceeding Gracious, and our Master extremely Good. For it seems not sufficient that he is known to be a Lord, in Exacting Obedience to his commandments,
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unless he be as well known to be good and gratious, in that his Commandments are not grievous. (Nothing neer so insupportable as they were thought by those Gnosticks St. Iohn alludes to, 1 Iohn 5. 3. who fell away from Christianity,
unless he be as well known to be good and gracious, in that his commandments Are not grievous. (Nothing near so insupportable as they were Thought by those Gnostics Saint John alludes to, 1 John 5. 3. who fell away from Christianity,
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living then, as they did, in Times of Trial, and Persecution;) He is our Lord, and our Master, in respect of the Yoke with which he binds, and in regard of the Burden wherewith he loads us.
living then, as they did, in Times of Trial, and Persecution;) He is our Lord, and our Master, in respect of the Yoke with which he binds, and in regard of the Burden wherewith he loads us.
But this our Master is Good, and our Lord Gratious, in respect of the Easiness which he gives unto the one, and in regard of the Lightness wherewith he qualify's the other. But
But this our Master is Good, and our Lord Gracious, in respect of the Easiness which he gives unto the one, and in regard of the Lightness wherewith he qualify the other. But
For 'tis not only my Yoke is Easy, But NONLATINALPHABET, my Yoke is Good. My Yoke is profitable and useful. My Yoke is an indearing and delectable Yoke.
For it's not only my Yoke is Easy, But, my Yoke is Good. My Yoke is profitable and useful. My Yoke is an endearing and delectable Yoke.
p-acp pn31|vbz xx av-j po11 n1 vbz j, p-acp, po11 n1 vbz j. po11 n1 vbz j cc j. po11 n1 vbz dt vvg cc j vvi.
For then the Burden and the Yoke are Terms aequivalent. The lightness of the one explains the Easiness of the other; and the later clause of the Text is but an Exegesis of the former. Or admit that by his Burden is meant the Burden of his Cross; yet even then we must confess it is comparatively light.
For then the Burden and the Yoke Are Terms equivalent. The lightness of the one explains the Easiness of the other; and the later clause of the Text is but an Exegesis of the former. Or admit that by his Burden is meant the Burden of his Cross; yet even then we must confess it is comparatively Light.
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and again in respect of that unspeakable Reward, which will be given unto them that shall take it up. The Cross of Christ at its heaviest is but a Burden of Afflictions, which St. Paul accompts light for these two reasons.
and again in respect of that unspeakable Reward, which will be given unto them that shall take it up. The Cross of christ At its Heaviest is but a Burden of Afflictions, which Saint Paul accounts Light for these two Reasons.
next because it works for us a far more exceeding and eternal weight of glory. For as the same Apostle saith to the same Corinthians, (what seems at first hearing a contradiction,) NONLATINALPHABET, that That which was glorious was not glorious at all, in respect of the glory which excelleth. So 'tis as true That our Afflictions are no Afflictions, in comparison with the Beatitudes which they work for us as our Reward.
next Because it works for us a Far more exceeding and Eternal weight of glory. For as the same Apostle Says to the same Corinthians, (what seems At First hearing a contradiction,), that That which was glorious was not glorious At all, in respect of the glory which excels. So it's as true That our Afflictions Are no Afflictions, in comparison with the Beatitudes which they work for us as our Reward.
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First his Greatness is very evident, in that he has the power to impose a Yoke, and a Burden. A Yoke of Injunctions upon our Necks, and a Burden of Suffrings upon our Backs.
First his Greatness is very evident, in that he has the power to impose a Yoke, and a Burden. A Yoke of Injunctions upon our Necks, and a Burden of Sufferings upon our Backs.
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For besides That Eternal and exceeding weight of Glory, which gives an easiness to the Yoke, however hard; and a lightness to the Burden, however heavy; The one is so easy in it self, and the other in it self is so truly light, (considering that dolor, si gravis, brevis, is just as much,
For beside That Eternal and exceeding weight of Glory, which gives an easiness to the Yoke, however hard; and a lightness to the Burden, however heavy; The one is so easy in it self, and the other in it self is so truly Light, (considering that dolour, si gravis, brevis, is just as much,
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For first the nature of a Yoke implies a Bridle to our Presumption; and then the easiness of this Yoke does also forbid us to despair. Christ is here both in his Kingly, and Priestly Office;
For First the nature of a Yoke Implies a Bridle to our Presumption; and then the easiness of this Yoke does also forbid us to despair. christ is Here both in his Kingly, and Priestly Office;
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And this again affords us a double Reason, for which we should come at his Invitation, (v. 28.) First because my Yoke is easy, Therefore come unto me; Next because it is so gratious as to give Rest unto your Souls, Therefore come unto me all ye that labour.
And this again affords us a double Reason, for which we should come At his Invitation, (v. 28.) First Because my Yoke is easy, Therefore come unto me; Next Because it is so gracious as to give Rest unto your Souls, Therefore come unto me all you that labour.
cc d av vvz pno12 dt j-jn n1, p-acp r-crq pns12 vmd vvi p-acp po31 n1, (n1 crd) ord c-acp po11 vvb vbz j, av vvb p-acp pno11; ord p-acp pn31 vbz av j p-acp pc-acp vvi vvb p-acp po22 n2, av vvb p-acp pno11 d pn22 cst vvb.
§ 5. To Contract my meditations within the compass of the time, and withal to go forwards with the design I have in hand, (which is not only to shew the Law, but also the Equity of the Gospel,) I must not now consider Christ in the extent of his Authority, as he is NONLATINALPHABET, (that is to say) an Absolute unaccomptable Master, to whom of right it does belong to impose a Yoke, and a Burden; (for That was properly the Subject of the last Service which I perform'd;) But only in the exercise and usage of it,
§ 5. To Contract my meditations within the compass of the time, and withal to go forward with the Design I have in hand, (which is not only to show the Law, but also the Equity of the Gospel,) I must not now Consider christ in the extent of his authority, as he is, (that is to say) an Absolute unaccomptable Master, to whom of right it does belong to impose a Yoke, and a Burden; (for That was properly the Subject of the last Service which I performed;) But only in the exercise and usage of it,
§ crd p-acp n1 po11 n2 p-acp dt n1 pp-f dt n1, cc av pc-acp vvi av-j p-acp dt n1 pns11 vhb p-acp n1, (r-crq vbz xx av-j pc-acp vvi dt n1, p-acp av dt n1 pp-f dt n1,) pns11 vmb xx av vvb np1 p-acp dt n1 pp-f po31 n1, c-acp pns31 vbz, (cst vbz pc-acp vvi) dt j j n1, p-acp ro-crq pp-f av-jn pn31 vdz vvi pc-acp vvi dt n1, cc dt n1; (c-acp d vbds av-j dt j-jn pp-f dt ord n1 r-crq pns11 vvd;) cc-acp j p-acp dt vvb cc n1 pp-f pn31,
whose Commands are so far from being burdensom and grievous, that even his Yoke makes us able to bear his Burden, and his Burden does enable us to wear his Yoke. At which Paradox to Nature if any Natural man stumble, he may illustrate it to himself by the Wings of an Eagle, which are indeed a Real Burden, and of Considerable Weight to the Eagle's Body,
whose Commands Are so Far from being burdensome and grievous, that even his Yoke makes us able to bear his Burden, and his Burden does enable us to wear his Yoke. At which Paradox to Nature if any Natural man Stumble, he may illustrate it to himself by the Wings of an Eagl, which Are indeed a Real Burden, and of Considerable Weight to the Eagle's Body,
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as there were Gnosticks in St. Iohn 's, who make the Law by which we live (I mean the Law of Christ's Gospel ) to need our Apologies and Defensatives, by bringing up an ill Report of the Christian Yoke, as if it were as hard as the Yoke of Moses, which neither we, nor our Fathers, neither the Prophets,
as there were Gnostics in Saint John is, who make the Law by which we live (I mean the Law of Christ's Gospel) to need our Apologies and Defensatives, by bringing up an ill Report of the Christian Yoke, as if it were as hard as the Yoke of Moses, which neither we, nor our Father's, neither the prophets,
nor the Apostles, were ever able well to bear, (Acts 15. 10.) Just as They who went to spy out the Land of Canaan, giving it out to be a Land which did eat up its Inhabitants;
nor the Apostles, were ever able well to bear, (Acts 15. 10.) Just as They who went to spy out the Land of Canaan, giving it out to be a Land which did eat up its Inhabitants;
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a Land full of Gyants, the Sons of Anak, in comparison with whom Themselves were Grashoppers. Yet they confessed it was a Land which even flow'd with milk and hony, excellent Figs, and Pomegranates, and such Gygantaean Grapes too, (in full proportion to the Inhabitants) that one single Cluster was fain to be carried on two men's shoulders. And Caleb thought it not impossible to take Possession of the Land, in order whereunto he pressed earnestly for an Essay; implying that All the Explorators, excepting Iosua and Himself, deceiv'd the People with their own Fears; thereby tempting them to murmur against the means of their Redemption,
a Land full of Giants, the Sons of Anak, in comparison with whom Themselves were Grasshoppers. Yet they confessed it was a Land which even flowed with milk and honey, excellent Figs, and Pomegranates, and such Gygantaean Grapes too, (in full proportion to the Inhabitants) that one single Cluster was fain to be carried on two men's shoulders. And Caleb Thought it not impossible to take Possession of the Land, in order whereunto he pressed earnestly for an Essay; implying that All the Explorators, excepting Iosua and Himself, deceived the People with their own Fears; thereby tempting them to murmur against the means of their Redemption,
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and to think hardly of their Redeemer, as if he had put them upon the doing of things impossible to be done. So there are Multitudes even in Christendom, (and at this very day) Antinomians and Solifidians, who having not courage enough as Christians to make a Trial of their Ability, how far forth they are impowred to wear the Yoke of Christ's Commands, or bear the Burden of his Cross; And being unwilling that other Christians should be less cowardly than Themselves, have given it out among the People, that Christ commands Impossibilities. Which is as much as to say, that His Yoke is too hard,
and to think hardly of their Redeemer, as if he had put them upon the doing of things impossible to be done. So there Are Multitudes even in Christendom, (and At this very day) Antinomians and Solifidians, who having not courage enough as Christians to make a Trial of their Ability, how Far forth they Are empowered to wear the Yoke of Christ's Commands, or bear the Burden of his Cross; And being unwilling that other Christians should be less cowardly than Themselves, have given it out among the People, that christ commands Impossibilities. Which is as much as to say, that His Yoke is too hard,
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and his Burden too heavy, and that by consequence their Rebellions are but the Infirmities of their Nature, which might have been possibly in their Wishes, but not at all in their Abilities to be avoided.
and his Burden too heavy, and that by consequence their Rebellions Are but the Infirmities of their Nature, which might have been possibly in their Wishes, but not At all in their Abilities to be avoided.
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So that the Devil becomes strong, in that they make themselves weak; and 'tis in stead of Wisdom to him, that he finds men foolish. If at any time He conquers, it is because they do not fight; yea if he does not fly from them, it is because they do not resist him;
So that the devil becomes strong, in that they make themselves weak; and it's in stead of Wisdom to him, that he finds men foolish. If At any time He conquers, it is Because they do not fight; yea if he does not fly from them, it is Because they do not resist him;
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But Cowards call their mean Submissions, their Inabilities to resist, that so they may Sin without Scruple, or at least stop the Mouth of a clamorous Conscience.
But Cowards call their mean Submissions, their Inabilities to resist, that so they may since without Scruple, or At least stop the Mouth of a clamorous Conscience.
They make their Error the more Incurable, by adding to it as great a Truth, [ that having done all we can, in our submission to the Burden and Yoke of Christ, we shall never be accountable for All we cannot;
They make their Error the more Incurable, by adding to it as great a Truth, [ that having done all we can, in our submission to the Burden and Yoke of christ, we shall never be accountable for All we cannot;
Thus Truth and Falshood are tyed together by the Necks, (as Iupiter in Plato serv'd Ioy and Sorrow, ) that if they will not be friends, they may be made to be Companions; and even forced to conspire against their Wills, to make us tamely submit our Necks to the Yoke of Satan, in Pretence that our Saviour's is too ruggid for us to bear.
Thus Truth and Falsehood Are tied together by the Necks, (as Iupiter in Plato served Joy and Sorrow,) that if they will not be Friends, they may be made to be Sodales; and even forced to conspire against their Wills, to make us tamely submit our Necks to the Yoke of Satan, in Pretence that our Saviour's is too rugged for us to bear.
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who think of Christ with more Reverence, than to believe that His Yoke is insupportable, or that he looks for harder Services than he enables us to perform.
who think of christ with more reverence, than to believe that His Yoke is insupportable, or that he looks for harder Services than he enables us to perform.
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at least in That sincere measure wherein he mercifully exacts it, and with all those Assistances which He continually affords ▪ and with those Equitable Grains, which as a Saviour he allows for human Frailty.
At least in That sincere measure wherein he mercifully exacts it, and with all those Assistances which He continually affords ▪ and with those Equitable Grains, which as a Saviour he allows for human Frailty.
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They think the Difficulties are such as by the strength of his Grace they are impowred to overcome; more Invited by the Pomgranates and Grapes of Canaan, than discouraged with the Gyants, which are to be grapl'd with in the way. And thence it is that they neglect not the Visible means of being happy to all Eternity,
They think the Difficulties Are such as by the strength of his Grace they Are empowered to overcome; more Invited by the Pomegranates and Grapes of Canaan, than discouraged with the Giants, which Are to be grappled with in the Way. And thence it is that they neglect not the Visible means of being happy to all Eternity,
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§ 8. Indeed the Sons of Disobedience, who court the Friendship of the World, and thence are said by St. Iames to be The Enemies of God, may make an Objection of their Experience against the Saying of our Saviour touching the Easiness of his Yoke, and against St. Iohn 's Exposition of it,
§ 8. Indeed the Sons of Disobedience, who court the Friendship of the World, and thence Are said by Saint James to be The Enemies of God, may make an Objection of their Experience against the Saying of our Saviour touching the Easiness of his Yoke, and against Saint John is Exposition of it,
For hath not Christ commanded all men to love their Enemies? and is not That a Grievous Precept unto Them who forsake and detest their Friends? Hath not Christ commanded all men to be content with their Own, nor so much as to covet their Neighbours Goods? and is not That a Grievous Precept, to such as live upon Plunder, or Defraudation? Hath not Christ commanded all men the rigid Duty of Selfdenial? and is not That a Grievous Precept to our Proverbial Apolausticks, who deny themselves nothing that Heart can wish,
For hath not christ commanded all men to love their Enemies? and is not That a Grievous Precept unto Them who forsake and detest their Friends? Hath not christ commanded all men to be content with their Own, nor so much as to covet their Neighbours Goods? and is not That a Grievous Precept, to such as live upon Plunder, or Defraudation? Hath not christ commanded all men the rigid Duty of Self-denial? and is not That a Grievous Precept to our Proverbial Apolausticks, who deny themselves nothing that Heart can wish,
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but indulge themselves in all that either their Appetites can crave, or their Fancies call for? Nay hath not Christ commanded all men to take up his Cross,
but indulge themselves in all that either their Appetites can crave, or their Fancies call for? Nay hath not christ commanded all men to take up his Cross,
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and to bear That after him? and is not That a Grievous Precept, to such as love to lay it heavily upon other mens Shoulders? How then are his Yoke and his Burden easy, when the greatest part of men do slip their Necks out of the former,
and to bear That After him? and is not That a Grievous Precept, to such as love to lay it heavily upon other men's Shoulders? How then Are his Yoke and his Burden easy, when the greatest part of men do slip their Necks out of the former,
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§ 9. Thus in the person of a Demas, who hath embraced this present world for want of a Confidence in the next, I have objected against my Text as strongly at least as I am able,
§ 9. Thus in the person of a Demas, who hath embraced this present world for want of a Confidence in the next, I have objected against my Text as strongly At least as I am able,
Nor can an Objection be better answer'd, or more to the Snarler 's satisfaction, than when Experience as well as Reason, even in the Greatest and Best of men, is opposed to the Experience and Wants of Reason in the Worst. The Answer cannot be Categorical,
Nor can an Objection be better answered, or more to the Snarler is satisfaction, than when Experience as well as Reason, even in the Greatest and Best of men, is opposed to the Experience and Wants of Reason in the Worst. The Answer cannot be Categorical,
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First I answer in general, That when 'tis said by our Lord, his yoke is easy, and burden light, it is not meant in relation to That inveterate rank of Sinners, in whom the God of this World (as St. Paul calls the Devil) hath blinded the Minds; whose Consciences are callous,
First I answer in general, That when it's said by our Lord, his yoke is easy, and burden Light, it is not meant in Relation to That inveterate rank of Sinners, in whom the God of this World (as Saint Paul calls the devil) hath blinded the Minds; whose Consciences Are callous,
It is not meant of Those Profligates, who shake Christ's Yoke from off their Necks, and tread his Burden under their Feet. But as 'tis meant that his Yoke is smooth and easy in it self, or easy to Them who are wont to wear it, (whereby they have fitted it for their Necks,
It is not meant of Those Profligates, who shake Christ's Yoke from off their Necks, and tread his Burden under their Feet. But as it's meant that his Yoke is smooth and easy in it self, or easy to Them who Are wont to wear it, (whereby they have fitted it for their Necks,
in respect of That Glory, whereof it works for us a weight unspeakable; and in respect of That Burden, of God's heavy Vengeance, from which it frees us.
in respect of That Glory, whereof it works for us a weight unspeakable; and in respect of That Burden, of God's heavy Vengeance, from which it frees us.
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In like manner when St. Iohn affirms of Christ as a Legislator, that his Commandments are not grievous, it is not meant with respect to the Carnal minded, who are said by St. Paul to be at Enmity with God; (for to men of sore Eyes the glorious Bounty of the Sun is the greatest Nuisance, and so to men of sick Palates the very best meat is the most unsavorie; ) But 'tis meant that his Commandments are not grievous in Themselves, nor to such as have the Patience to try them throughly, nor have forfeited or lost the moral honesty of their Nature, which The God of good Nature implanted in them.
In like manner when Saint John affirms of christ as a Legislator, that his commandments Are not grievous, it is not meant with respect to the Carnal minded, who Are said by Saint Paul to be At Enmity with God; (for to men of soar Eyes the glorious Bounty of the Sun is the greatest Nuisance, and so to men of sick Palates the very best meat is the most unsavoury;) But it's meant that his commandments Are not grievous in Themselves, nor to such as have the Patience to try them thoroughly, nor have forfeited or lost the moral honesty of their Nature, which The God of good Nature implanted in them.
Shall sore Eyes object against the soundest, that of All noxious things, Light it self is the most hurtful? or shall a Blind man infer, (and that from the Topick of Experience,) that the Sun in his Meridian is in reality but a Shadow? Or shall a man of the most depraved and paved Palate, be allow'd to argue well from his own Experience, that Salt it self has no Savour? nor any thing else that is season'd with it? and is therefore fit for nothing but to be cast unto the Dunghill? No, the Objection lyes clearly against the Soreness of the man's Eyes, and the Sickness of his Palate, Not at all against the Sun, and as little against the Salt, which are evinced by the Experience as well of the Most as the most judicious, (indeed of All mortals who are not mad,) to be as good and useful Creatures,
Shall soar Eyes Object against the soundest, that of All noxious things, Light it self is the most hurtful? or shall a Blind man infer, (and that from the Topic of Experience,) that the Sun in his Meridian is in reality but a Shadow? Or shall a man of the most depraved and paved Palate, be allowed to argue well from his own Experience, that Salt it self has no Savour? nor any thing Else that is seasoned with it? and is Therefore fit for nothing but to be cast unto the Dunghill? No, the Objection lies clearly against the Soreness of the Man's Eyes, and the Sickness of his Palate, Not At all against the Sun, and as little against the Salt, which Are evinced by the Experience as well of the Most as the most judicious, (indeed of All mortals who Are not mad,) to be as good and useful Creatures,
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This is the Monogram of the Answer I purpose in general to the Objection, (before I descend to the most difficult of the Particulars,) And I am now to fill it up with as good a Zographesis as I am able.
This is the Monogram of the Answer I purpose in general to the Objection, (before I descend to the most difficult of the Particulars,) And I am now to fill it up with as good a Zographesis as I am able.
§ 10. First then to strengthen our Resolutions of accustoming our selves to Law and Discipline, And not to wear the Yoke of Christ, just as the Ox wears his Master's, meerly for fear of being goaded, but from a principle of Love to the Yoke it self; let us consider how those Commandments, which do make up the Law or the Yoke of Christ, do but exact the things of us which are agreeable to our Reason, and therefore suitable to our Nature, and therefore consonant to our Desires. I mean our Rational Desires, which we Injoy, as we are Men; though not our brutish ones, which we suffer, as we are Animals, and which (without any difference) are common unto us with the Beasts that perish. It should be natural for us (as Men, indued with Reason,) to Love the Beauty of our Lord,
§ 10. First then to strengthen our Resolutions of accustoming our selves to Law and Discipline, And not to wear the Yoke of christ, just as the Ox wears his Masters, merely for Fear of being goaded, but from a principle of Love to the Yoke it self; let us Consider how those commandments, which do make up the Law or the Yoke of christ, do but exact the things of us which Are agreeable to our Reason, and Therefore suitable to our Nature, and Therefore consonant to our Desires. I mean our Rational Desires, which we Enjoy, as we Are Men; though not our brutish ones, which we suffer, as we Are Animals, and which (without any difference) Are Common unto us with the Beasts that perish. It should be natural for us (as Men, endued with Reason,) to Love the Beauty of our Lord,
or believe them to be such. Now all that tends unto our Safety may be reduc't to two Heads, Seeking God, and Eschewing Evil. And Rational Nature does incline,
or believe them to be such. Now all that tends unto our Safety may be reduced to two Heads, Seeking God, and Eschewing Evil. And Rational Nature does incline,
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And that which saves a man for ever, being of much an higher value, than that which saves him but for a Time, 'Tis plain that Nature, being Rational, does most incline towards the former: And all the Commandments of our Lord having a Tendency unto That, are by consequence agreeable to human Nature. Especially when our Nature is also rectified by Grace, which does not fail to work with any, who do not fail to work with It; And however insufficient to make us Sinless, is yet abundantly sufficient to make us single and sincere. Less than which in our Service our Master's Iustice cannot exact,
And that which saves a man for ever, being of much an higher valve, than that which saves him but for a Time, It's plain that Nature, being Rational, does most incline towards the former: And all the commandments of our Lord having a Tendency unto That, Are by consequence agreeable to human Nature. Especially when our Nature is also rectified by Grace, which does not fail to work with any, who do not fail to work with It; And however insufficient to make us Sinless, is yet abundantly sufficient to make us single and sincere. Less than which in our Service our Masters justice cannot exact,
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§ 11. The Truth of which may be evinced, from the Absurdity which would follow its being supposed to be False. For the Moral Commands of Christ, like the Moral commands of Moses, must be acknowledged to be Holy, Iust, and Good. Which yet I know not how they could be, were they not adequate to the Faculties of Grace and Reason. For what Goodness can there be, in an Impossibility of doing the Good that is required? or what holiness can there be, in unavoidable transgressions for want of strength? Or what Iustice can it be, that any Rational Agent should be accomptable for the Things he could never help? To command Impossibilities is not agreeable to Reason, in Him who threatens an Endless Punishment for not performing what is commanded.
§ 11. The Truth of which may be evinced, from the Absurdity which would follow its being supposed to be False. For the Moral Commands of christ, like the Moral commands of Moses, must be acknowledged to be Holy, Just, and Good. Which yet I know not how they could be, were they not adequate to the Faculties of Grace and Reason. For what goodness can there be, in an Impossibility of doing the Good that is required? or what holiness can there be, in unavoidable transgressions for want of strength? Or what justice can it be, that any Rational Agent should be accountable for the Things he could never help? To command Impossibilities is not agreeable to Reason, in Him who threatens an Endless Punishment for not performing what is commanded.
And therefore no such hard Yoke can be imposed by our Lord on the Neck of Any. No such heavy and grievous Burden can be laid by a Saviour on any Shoulder. For though 'tis true that the Reprobates, (both men,
And Therefore no such hard Yoke can be imposed by our Lord on the Neck of Any. No such heavy and grievous Burden can be laid by a Saviour on any Shoulder. For though it's true that the Reprobates, (both men,
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and Devils,) being left, and forsaken, and finally given over by the Iudge of all the world, are under a sad Impossibility of doing Good; yet it is as true too, that they drew upon themselves such a deplorable Necessity of doing evil, They were not created in That Condition.
and Devils,) being left, and forsaken, and finally given over by the Judge of all the world, Are under a sad Impossibility of doing Good; yet it is as true too, that they drew upon themselves such a deplorable Necessity of doing evil, They were not created in That Condition.
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For God created them upright, and made them capable of Duty; But they found out and follow'd their own Inventions, whereby to lose the Capability which God had given them, Eccles. 7. 29. If men are so wilful in using the Liberty of their Wills, as to make an absolute Covenant with Death, and with Hell to be at Agreement;
For God created them upright, and made them capable of Duty; But they found out and followed their own Inventions, whereby to loose the Capability which God had given them, Eccles. 7. 29. If men Are so wilful in using the Liberty of their Wills, as to make an absolute Covenant with Death, and with Hell to be At Agreement;
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if they will Sin with both hands, (as one Prophet words it) and draw Iniquity as with a Cartrope, (as it is in Another) No wonder if in the words of the Book of Wisdom, they pull Destruction upon Themselves with the work of their hands.
if they will since with both hands, (as one Prophet words it) and draw Iniquity as with a Cartrope, (as it is in another) No wonder if in the words of the Book of Wisdom, they pull Destruction upon Themselves with the work of their hands.
and are not grosly injurious to him, nor have an evident pique at him, must either say that he commands us in proportion to our Talents of Grace and Reason, or will not punish us for the Not doing what is impossible to be done.
and Are not grossly injurious to him, nor have an evident pique At him, must either say that he commands us in proportion to our Talents of Grace and Reason, or will not Punish us for the Not doing what is impossible to be done.
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Thus as the Antinomian Error may be sufficiently confuted by Arguments leading ad Absurdum, so the Truth of Christ's Doctrin is as sufficiently confirmed, by the Absurdity which would follow its being supposed to be false.
Thus as the Antinomian Error may be sufficiently confuted by Arguments leading and Absurdum, so the Truth of Christ's Doctrine is as sufficiently confirmed, by the Absurdity which would follow its being supposed to be false.
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§ 12. Again if we are not out of our Wits, nor have cast off the Gentleness and Humanity of our Nature, we are not able to give an Instance in any one of Christ's Commands which is truly grievous; we cannot pitch on That precept which is not agreeable to our Nature.
§ 12. Again if we Are not out of our Wits, nor have cast off the Gentleness and Humanity of our Nature, we Are not able to give an Instance in any one of Christ's Commands which is truly grievous; we cannot pitch on That precept which is not agreeable to our Nature.
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as we would that all others should do to us? And what is That, but the Law of Nature? not only written by Severus (a meerly Heathen Emperour) in all his Plates, and publick works,
as we would that all Others should do to us? And what is That, but the Law of Nature? not only written by Severus (a merely Heathen Emperor) in all his Plataea, and public works,
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But by the invisible finger of God, in the natural Heart and Conscience of man as man, till Tract of Time and Evil Custom (in some depraved persons) have raz'd it out? Let us keep but This precept,
But by the invisible finger of God, in the natural Heart and Conscience of man as man, till Tract of Time and Evil Custom (in Some depraved Persons) have razed it out? Let us keep but This precept,
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For what does our Lord require of us in any one or more parts of his Royal Law, which is not easily reducible to this one Head? Deal we as righteously with men, as by men we would be dealt with; And let us do the Will of God, with as much singleness and Zeal, as we desire that God himself will be pleas'd to do ours; And then we have at once fulfill'd the Law of Nature, and of Christ too.
For what does our Lord require of us in any one or more parts of his Royal Law, which is not Easily reducible to this one Head? Deal we as righteously with men, as by men we would be dealt with; And let us do the Will of God, with as much singleness and Zeal, as we desire that God himself will be pleased to do ours; And then we have At once fulfilled the Law of Nature, and of christ too.
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§ 13. Now if the Yoke of Christ's Precepts is thus easy in it self, how smooth and easy is it to Them, who have inur'd themselves to it by their Obedience? an Argument taken from Experience will be as cogent as any can be.
§ 13. Now if the Yoke of Christ's Precepts is thus easy in it self, how smooth and easy is it to Them, who have inured themselves to it by their obedience? an Argument taken from Experience will be as cogent as any can be.
than the Hony, and Hony-comb, Psal. 19. 10. where the word Hony being us'd, by a kind of a Proverb among the Hebrews, for all imaginable objects of Sensual Pleasure, 'tis plain the meaning of the Prophet must needs be This;
than the Honey, and Honeycomb, Psalm 19. 10. where the word Honey being used, by a kind of a Proverb among the Hebrews, for all imaginable objects of Sensual Pleasure, it's plain the meaning of the Prophet must needs be This;
that the Pleasure arising to him from the Rectitude of his Actions, and an uniform obedience to Gods Commands, was as much greater than any pleasure which he had ever yet injoy'd in the Breaches of them,
that the Pleasure arising to him from the Rectitude of his Actions, and an uniform Obedience to God's Commands, was as much greater than any pleasure which he had ever yet enjoyed in the Breaches of them,
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as the Pleasure which smites the Soul, is greater than That which affects the Body. Betwixt which two there is so signal and wide a Difference, that (by an obvious Antimetabole ) the Pleasure of the Soul is the Soul of Pleasure;
as the Pleasure which smites the Soul, is greater than That which affects the Body. Betwixt which two there is so signal and wide a Difference, that (by an obvious Antimetabole) the Pleasure of the Soul is the Soul of Pleasure;
So that if any body is not of David 's Mind, 'tis meerly for want of his Experience. For the Proof of sweet things lyes in the Trial, and the Taste. As the Psalmist cry'd out in one place, Lord how sweet are thy words unto my Taste!
So that if any body is not of David is Mind, it's merely for want of his Experience. For the Proof of sweet things lies in the Trial, and the Taste. As the Psalmist cried out in one place, Lord how sweet Are thy words unto my Taste!
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For he knew he could not Taste that Food from Heaven, whilst carnal prejudice and perversness had shut his Mouth. First therefore having pray'd that God will open our lips, (as the Psalmist did) we must indeavour (as He did too) to taste, and see, how gratious the Lord is, and not only in his Promises, but Precepts also.
For he knew he could not Taste that Food from Heaven, while carnal prejudice and perverseness had shut his Mouth. First Therefore having prayed that God will open our lips, (as the Psalmist did) we must endeavour (as He did too) to taste, and see, how gracious the Lord is, and not only in his Promises, but Precepts also.
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As he who covets, knows not the sweetness of Contentment. Nor he the Delights of living chastly, who has Eyes full of Adultery. Nor he the deliciousness of Temperance, who hath made himself a Slave to Debauch and Surfet.
As he who covets, knows not the sweetness of Contentment. Nor he the Delights of living chastely, who has Eyes full of Adultery. Nor he the deliciousness of Temperance, who hath made himself a Slave to Debauch and Surfeit.
Fraudulent Persons could not be Fraudulent, if they experimented the Pleasure of upright Dealing; But they must actually be upright in all their Dealing, before they can find out the Pleasure of it.
Fraudulent Persons could not be Fraudulent, if they experimented the Pleasure of upright Dealing; But they must actually be upright in all their Dealing, before they can find out the Pleasure of it.
What else was it which induced him to speak so kindly of his Afflictions, to say that God of very Faithfulness had caused him to be troubled, but that he was thereby much assisted in the keeping of the Commandments, which, he knew by much experience, are naturally apt to rejoyce the Heart, Psal. 19. 8. and that in the very keeping of them is great Reward, Psal. 19. 11. But where a Cloud of Vitious Habits doth incessantly interpose bewixt the Eye and the Object, how can the Beauty of the Commandments be rightly seen, or apprehended? The Prophet David was sain to pray, not only that God would open his lips that he might taste, But also his Eyes, that he might SEE the wondrous things of his law, Psal. 119. 18. And by the help of his Grace, (which we must pray for,
What Else was it which induced him to speak so kindly of his Afflictions, to say that God of very Faithfulness had caused him to be troubled, but that he was thereby much assisted in the keeping of the commandments, which, he knew by much experience, Are naturally apt to rejoice the Heart, Psalm 19. 8. and that in the very keeping of them is great Reward, Psalm 19. 11. But where a Cloud of Vicious Habits does incessantly interpose betwixt the Eye and the Object, how can the Beauty of the commandments be rightly seen, or apprehended? The Prophet David was sain to pray, not only that God would open his lips that he might taste, But also his Eyes, that he might SEE the wondrous things of his law, Psalm 119. 18. And by the help of his Grace, (which we must pray for,
For they are Pure (saith the Psalmist) and inlightning the Eyes, (Psal. 19. 8.) they give wisdom unto the Simple, are altogether undefiled, and converting the Soul;
For they Are Pure (Says the Psalmist) and enlightening the Eyes, (Psalm 19. 8.) they give Wisdom unto the Simple, Are altogether undefiled, and converting the Soul;
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moreover by Them is thy Servant Taught, (v. 7, 11.) From which expressions of the Psalmist it plainly follows, that the Commands of the Law Moral (which are common to Moses with Christ and Nature, ) do make an excellent Collyrium, a Soveraign Oyntment or Eyesalve, to clear our Sight of those Mists, which the Devil and the World have cast before them.
moreover by Them is thy Servant Taught, (v. 7, 11.) From which expressions of the Psalmist it plainly follows, that the Commands of the Law Moral (which Are Common to Moses with christ and Nature,) do make an excellent Collyrium, a Sovereign Ointment or Eyesalve, to clear our Sighed of those Mists, which the devil and the World have cast before them.
For how can any man find the Pleasure of keeping close to Christ's Precepts, before he keeps them? Do but live a strict life, (and begin now in Lent) till thou hast got into an Habit of living strictly,
For how can any man find the Pleasure of keeping close to Christ's Precepts, before he keeps them? Do but live a strict life, (and begin now in Lent) till thou hast god into an Habit of living strictly,
and my life for thine thou wilt find it Pleasant. But He who will not live exactly, till he arrives at those Pleasures, which nothing less than Experience can bless him with, is neither more nor less foolish,
and my life for thine thou wilt find it Pleasant. But He who will not live exactly, till he arrives At those Pleasures, which nothing less than Experience can bless him with, is neither more nor less foolish,
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so thou canst never discern the sweetness of the Commandments of Christ, until for some time they have been thy Diet. Do but feed upon them enough, and digest them into thy Soul by obedience to them,
so thou Canst never discern the sweetness of the commandments of christ, until for Some time they have been thy Diet. Do but feed upon them enough, and digest them into thy Soul by Obedience to them,
Wer't thou but wonted, and inur'd, as much to the keeping of Christ's Commands, as now thou art to the breaking of them, Thou wouldst find as great a change, as from Hell to Heaven.
Were't thou but wonted, and inured, as much to the keeping of Christ's Commands, as now thou art to the breaking of them, Thou Wouldst find as great a change, as from Hell to Heaven.
And if from this Instant wherein I speak, Thou wilt but serve The Lord Christ with as much Zeal and Assiduity, and as long as thou hast served thy Master Satan; (NONLATINALPHABET,) I dare lay a Wager of Gold to Brass, Thou wilt not change Masters for all the World.
And if from this Instant wherein I speak, Thou wilt but serve The Lord christ with as much Zeal and Assiduity, and as long as thou hast served thy Master Satan; (,) I Dare lay a Wager of Gold to Brass, Thou wilt not change Masters for all the World.
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For thô the Yoke of Christs Precepts is thus evinced to be easy, yet the burden of his Cross is not hence proved to be light. Nor does it follow his Yoke is easy in That ruggidest part of it, wherein both his Yoke and his Burden meet.
For though the Yoke of Christ Precepts is thus evinced to be easy, yet the burden of his Cross is not hence proved to be Light. Nor does it follow his Yoke is easy in That ruggidest part of it, wherein both his Yoke and his Burden meet.
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§ 16. To which I answer by these following Degrees, (beginning with the least and lowest.) First when laid upon us by others, there is matter of Comfort in it, from the Consideration of its bare Nature For we know 'twas the Prerogative of Goodly men heretofore above other Mortals, that they were able out of choice to be bravely Miserable, (if such a Latinism as That may be us'd in English.) Fortiter Ille facit qui miser esse potest.
§ 16. To which I answer by these following Degrees, (beginning with the least and lowest.) First when laid upon us by Others, there is matter of Comfort in it, from the Consideration of its bore Nature For we know 'twas the Prerogative of Goodly men heretofore above other Mortals, that they were able out of choice to be bravely Miserable, (if such a Latinism as That may be used in English.) Fortiter Isle facit qui miser esse potest.
Many Examples of which we have, not only in the Christian, but Heathen World. It was for no other reason, that Hierocles flung his Blood in his Lictor's face;
Many Examples of which we have, not only in the Christian, but Heathen World. It was for no other reason, that Hierocles flung his Blood in his Lictor's face;
I say for no other reason, than to demonstrate that their Souls were above the Infirmities of their Bodies. Somewhat like the Brave Martyrs in the Eleventh Chapter to the Hebrews, (thô not from the same religious Principle,) who having been tortur'd, would not accept of a Deliverance.
I say for no other reason, than to demonstrate that their Souls were above the Infirmities of their Bodies. Somewhat like the Brave Martyrs in the Eleventh Chapter to the Hebrews, (though not from the same religious Principle,) who having been tortured, would not accept of a Deliverance.
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And we know that an Army of Frogs and Lice (as in Egypt ) may have the power to do Mischief, But are utterly incapable of being Injur'd. They are the Great and the Good, who are most of all subject to suffer wrong.
And we know that an Army of Frogs and Lice (as in Egypt) may have the power to do Mischief, But Are utterly incapable of being Injured. They Are the Great and the Good, who Are most of all Subject to suffer wrong.
God himself is most capable of insolent Usages and Affronts, by the Transcendency of his Being, and the Praerogative of his Omnipotence; most obnoxious to Indignities, by his being All Goodness; and the most lyable to Dishonours, by his being All Glory. So next and immediately under God, the most susceptive of Abuses are His Vicegerents? Whose highest priviledge it is,
God himself is most capable of insolent Usages and Affronts, by the Transcendency of his Being, and the Prerogative of his Omnipotence; most obnoxious to Indignities, by his being All goodness; and the most liable to Dishonours, by his being All Glory. So next and immediately under God, the most susceptive of Abuses Are His Vicegerents? Whose highest privilege it is,
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and that which makes them most like their Maker, (whose Lieutenants they are on Earth,) that All the Subjects put together are not obnoxious to the wrongs which their Soveraigns suffer.
and that which makes them most like their Maker, (whose Lieutenants they Are on Earth,) that All the Subject's put together Are not obnoxious to the wrongs which their Sovereigns suffer.
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Besides that All Crowns are so lin'd with Crosses, and All Crown'd Heads so apt to ake, (even abstracting from all the injuries which they are ever subject to as the Butts of Envy, ) that they deserve the Ease and Comfort of their Best Subjects good Affections, if but to make them some Amends for All the Malignities of the Worst; and in Requital of their Cares for the Common Safety.
Beside that All Crowns Are so lined with Crosses, and All Crowned Heads so apt to ache, (even abstracting from all the injuries which they Are ever Subject to as the Butts of Envy,) that they deserve the Ease and Comfort of their Best Subject's good Affections, if but to make them Some Amends for All the Malignities of the Worst; and in Requital of their Cares for the Common Safety.
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or at least take the pains to be taught at home, how much like Princes rather than Subjects, they live in the Land of their Nativity, (being compar'd with other Subjects throughout the habitable World,) they will say of our British Soveraign, what No other People can say of Theirs, that his Yoke is very easy, and his Burden exceeding light.
or At least take the pains to be taught At home, how much like Princes rather than Subject's, they live in the Land of their Nativity, (being compared with other Subject's throughout the habitable World,) they will say of our Brit Sovereign, what No other People can say of Theirs, that his Yoke is very easy, and his Burden exceeding Light.
So that Mischievous men have This common to them with the Devil, that they are able to wrong the Innocent; whereas the Innocent man hath This derived to him from God alone, that he is able (as to himself) to acquit the Guilty.
So that Mischievous men have This Common to them with the devil, that they Are able to wrong the Innocent; whereas the Innocent man hath This derived to him from God alone, that he is able (as to himself) to acquit the Guilty.
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Here then we may demand with the Royal Psalmist, Why boastest Thou thy self, ô Tyrant, that thou canst do mischief? so can a Toad, so can a Spider, so can a Pest, or an Imposthume. Why dost thou glory in thy ability of blasting thine Enemy with a Lye, or of bearing False witness against thy Neighbour? so can the Father of Lyes the Devil, who thence is call'd by way of Eminence NONLATINALPHABET, the Detractor, and NONLATINALPHABET, The Accuser of the Brethren.
Here then we may demand with the Royal Psalmist, Why boastest Thou thy self, o Tyrant, that thou Canst do mischief? so can a Toad, so can a Spider, so can a Pest, or an Imposthume. Why dost thou glory in thy ability of blasting thine Enemy with a Lie, or of bearing False witness against thy Neighbour? so can the Father of Lies the devil, who thence is called by Way of Eminence, the Detractor, and, The Accuser of the Brothers.
Nay why dost thou pride it in thy power of being skilful to destroy, either the Livelyhoods or the Lives of a world of men? so can the Palmer-worm, or Mildew, so can a Deluge, or a Drouth. Which if seriously consider'd by him who suffers, as well as by him who does an Injury;
Nay why dost thou pride it in thy power of being skilful to destroy, either the Livelihoods or the Lives of a world of men? so can the Palmer-worm, or Mildew, so can a Deluge, or a Drouth. Which if seriously considered by him who suffers, as well as by him who does an Injury;
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whilst he who suffers Injury has a divine Opportunity of giving Pardon, He who does it has nothing left as the Issue of it, but Bitter Repentance, or Condemnation.
while he who suffers Injury has a divine Opportunity of giving Pardon, He who does it has nothing left as the Issue of it, but Bitter Repentance, or Condemnation.
Hence therefore we must learn to discriminate two Things, which most commonly are confounded, and apprehended to be the same. For 'tis one thing, to Insult, or to domineer; And quite another, to gain a Victory. Just as 'tis one thing, to be wrong'd; And quite another, to be worsted. The Devil and Pilate (for example) did Domineer over our Saviour, who yet (we know) had the best of Both. Dives insulted over Lazarus, (as 'tis expressed by way of Parable,) though Lazarus in the end had the better of him.
Hence Therefore we must Learn to discriminate two Things, which most commonly Are confounded, and apprehended to be the same. For it's one thing, to Insult, or to domineer; And quite Another, to gain a Victory. Just as it's one thing, to be wronged; And quite Another, to be worsted. The devil and Pilate (for Exampl) did Domineer over our Saviour, who yet (we know) had the best of Both. Dives insulted over Lazarus, (as it's expressed by Way of Parable,) though Lazarus in the end had the better of him.
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Nor does it cease to be a Victory, in case 'tis purchased by Delays; as that against Hannibal by Fabius Maximus. Nay 'tis a Victory, though it be won even by flying out of the Field;
Nor does it cease to be a Victory, in case it's purchased by Delays; as that against Hannibal by Fabius Maximus. Nay it's a Victory, though it be wone even by flying out of the Field;
though obtain'd by suffering; as by the noble Army of Martyrs against the whole Heathen world. It being impossible that a thing should cease to be what it is, through the Nature of the means, by which it is so.
though obtained by suffering; as by the noble Army of Martyrs against the Whole Heathen world. It being impossible that a thing should cease to be what it is, through the Nature of the means, by which it is so.
It is so far from being necessary, that Conquest should consist in making Havock of an Enemy by wounds and slaughter, That 'tis but one sort of Conquest,
It is so Far from being necessary, that Conquest should consist in making Havoc of an Enemy by wounds and slaughter, That it's but one sort of Conquest,
§ 18. Thirdly the Burden of the Cross, when 'tis laid upon us by others, is made exceedingly lighter to us than I have hitherto shew'd it to be, by our looking up to Him, who hath born it for us, and before us;
§ 18. Thirdly the Burden of the Cross, when it's laid upon us by Others, is made exceedingly lighter to us than I have hitherto showed it to be, by our looking up to Him, who hath born it for us, and before us;
and by our reflecting on the Reward, towards which it does lead us, and lift us up. Eusebius tells us of some in Egypt, who, however groaning at once under Three sorts of Tyranny, that of Poverty, and Pestilence, and Persecution, did yet express so great a Ioy at the Return of Good Friday, upon which they were to celebrate their Master's Suffrings on the Cross,
and by our reflecting on the Reward, towards which it does led us, and lift us up. Eusebius tells us of Some in Egypt, who, however groaning At once under Three sorts of Tyranny, that of Poverty, and Pestilence, and Persecution, did yet express so great a Joy At the Return of Good Friday, upon which they were to celebrate their Masters Sufferings on the Cross,
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as that the sense of Their suffrings seem'd to be wholly swallow'd up, by the far greater sense which they had of His. Though they were scatter'd and dispers't as far asunder,
as that the sense of Their sufferings seemed to be wholly swallowed up, by the Far greater sense which they had of His. Though they were scattered and dispersed as Far asunder,
and some condemn'd upon the Scaffold,) Yet, as the Angles of a Pyramid, however distant at the Basis, do still come nearer as they Ascend, and at last Concenter in the Conus; so how distant soever the one from the other those Christians were, in respect of their Bodies here below, They met together in their Affections at the same Throne of Grace. And though Our Church,
and Some condemned upon the Scaffold,) Yet, as the Angles of a Pyramid, however distant At the Basis, do still come nearer as they Ascend, and At last Concenter in the Conus; so how distant soever the one from the other those Christians were, in respect of their Bodies Here below, They met together in their Affections At the same Throne of Grace. And though Our Church,
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like Theirs, in the late ill Times, was truly Militant, when with the Burden she labour'd under she sadly hung down her Head, yet Sursum Corda, she lifted up her Heart to the Lord of Glory,
like Theirs, in the late ill Times, was truly Militant, when with the Burden she laboured under she sadly hung down her Head, yet Sursum Corda, she lifted up her Heart to the Lord of Glory,
And by an union of Affections kept all her Holy Days and Feasts with the Church Triumphant. It would be certainly a voluminous, if not an Endless Undertaking, (thô otherwise easy enough) to prove by way of Induction, or by a Catalogue of the Particulars, how many Myriads have been enabled to run with Patience the Race that was set before them, by meerly looking unto Iesus the Author and Finisher of their Faith, so far forth as for the Ioy that was set before him, he endured the Cross,
And by an Union of Affections kept all her Holy Days and Feasts with the Church Triumphant. It would be Certainly a voluminous, if not an Endless Undertaking, (though otherwise easy enough) to prove by Way of Induction, or by a Catalogue of the Particulars, how many Myriads have been enabled to run with Patience the Raze that was Set before them, by merely looking unto Iesus the Author and Finisher of their Faith, so Far forth as for the Joy that was Set before him, he endured the Cross,
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Nor indeed can it be otherwise, with such as Love and believe in the Lord Jesus in sincerity, And give an Evidence of Both by their new obedience. For so long as we are such, the Spirit it self (saith St. Paul ) beareth witness with our Spirits, that we are children of God. And if Children, then Heirs;
Nor indeed can it be otherwise, with such as Love and believe in the Lord jesus in sincerity, And give an Evidence of Both by their new Obedience. For so long as we Are such, the Spirit it self (Says Saint Paul) bears witness with our Spirits, that we Are children of God. And if Children, then Heirs;
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And suffer with him we shall with the greater ease, (if not Ambition, ) because we shall reckon with St. Paul, That the Suffrings of this present Time are not worthy to be compared with the Glory which shall be revealed in us;
And suffer with him we shall with the greater ease, (if not Ambition,) Because we shall reckon with Saint Paul, That the Sufferings of this present Time Are not worthy to be compared with the Glory which shall be revealed in us;
and because the whole Trinity is clearly ingaged in our behalf: (For so St. Paul tells us in the following Parts of the same Chapter.) God the Father gave us his Son, and all good things together with him.
and Because the Whole Trinity is clearly engaged in our behalf: (For so Saint Paul tells us in the following Parts of the same Chapter.) God the Father gave us his Son, and all good things together with him.
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Thirdly God the Holy Ghost ingageth for us as much as either; both by helping our Infirmities, through which we know not what we should pray for as we ought, And by making Intercession for us with Groans not to be utter'd. And whilst so great a Care is taken both of us, and our Interest, by God Himself, It cannot but follow that all the Crosses which shall be laid upon us by others, will work together for our Comfort in this life present, as well as for our Glory in that to come.
Thirdly God the Holy Ghost engageth for us as much as either; both by helping our Infirmities, through which we know not what we should pray for as we ought, And by making Intercession for us with Groans not to be uttered. And while so great a Care is taken both of us, and our Interest, by God Himself, It cannot but follow that all the Crosses which shall be laid upon us by Others, will work together for our Comfort in this life present, as well as for our Glory in that to come.
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§ 19. Lastly the Burden of Christ is light, when freely taken upon our selves; as (in particular) when he Commands us (somewhat like what the Ammonites commanded the men of Iabesh Gilead ) to pluck out an Eye, (a right Eye too,) and to cast it from us. For
§ 19. Lastly the Burden of christ is Light, when freely taken upon our selves; as (in particular) when he Commands us (somewhat like what the Ammonites commanded the men of Jabesh Gilead) to pluck out an Eye, (a right Eye too,) and to cast it from us. For
In such a formidable Case, and for the preventing of such a Mischief, It is not only not grievous, but NONLATINALPHABET (saith our Saviour) It is profitable for thee, that one of thy Members perish, and not that thy whole Body be cast into Hell. So that
In such a formidable Case, and for the preventing of such a Mischief, It is not only not grievous, but (Says our Saviour) It is profitable for thee, that one of thy Members perish, and not that thy Whole Body be cast into Hell. So that
p-acp d dt j n1, cc p-acp dt vvg pp-f d dt n1, pn31 vbz xx av-j xx j, p-acp (vvz po12 n1) pn31 vbz j p-acp pno21, cst crd pp-f po21 n2 vvi, cc xx d po21 j-jn n1 vbi vvn p-acp n1. av cst
And 'tis the Dictate of Common Sense, That of two evils of Punishment, we are in Prudence to choose the least. As rather to lose one Eye than Both, and rather Both than the whole Body; and rather the Body than the Soul. To suffer any thing, rather than Death; and Death it self, rather than Hell. A man having a Gangraene in any Limb of his Body, will not only permit, but hire the Artist to cut it off. And by consequence will confess it very much better and more desirable, to Pluck out his Eye, and to cast it from him, than, by keeping it in his Head, to be Cast into Hell.
And it's the Dictate of Common Sense, That of two evils of Punishment, we Are in Prudence to choose the least. As rather to loose one Eye than Both, and rather Both than the Whole Body; and rather the Body than the Soul. To suffer any thing, rather than Death; and Death it self, rather than Hell. A man having a Gangrene in any Limb of his Body, will not only permit, but hire the Artist to Cut it off. And by consequence will confess it very much better and more desirable, to Pluck out his Eye, and to cast it from him, than, by keeping it in his Head, to be Cast into Hell.
cc pn31|vbz dt vvi pp-f j n1, cst pp-f crd n2-jn a-acp n1, pns12 vbr p-acp n1 pc-acp vvi dt av-ds. c-acp av-c pc-acp vvi crd n1 cs d, cc av-c d cs dt j-jn n1; cc av-c dt n1 cs dt n1 pc-acp vvi d n1, av-c cs n1; cc n1 pn31 n1, av-c cs n1. dt n1 vhg dt j p-acp d n1 pp-f po31 n1, vmb xx j vvi, p-acp vvb dt n1 p-acp vvb pn31 a-acp. cc p-acp n1 vmb vvi pn31 av av-d jc cc av-dc j, p-acp vvb av po31 n1, cc pc-acp vvi pn31 p-acp pno31, av, p-acp vvg pn31 p-acp po31 n1, pc-acp vbi vvn p-acp n1.
Thirdly 'tis the Dictate of Sanctified Reason, That of any two evils, whereof the one is of Sin, the other of Affliction, we must choose to Suffer the greatest, rather than wilfully Do the least. Our first Care must be, to make a Covenant with our Eyes, not to look upon a Maid. Next in order to That Design, we should not look round about us in the Streets of the City, for fear our Eyes become our Enemies.
Thirdly it's the Dictate of Sanctified Reason, That of any two evils, whereof the one is of since, the other of Affliction, we must choose to Suffer the greatest, rather than wilfully Do the least. Our First Care must be, to make a Covenant with our Eyes, not to look upon a Maid. Next in order to That Design, we should not look round about us in the Streets of the city, for Fear our Eyes become our Enemies.
ord pn31|vbz dt vvi pp-f vvn n1, cst pp-f d crd n2-jn, c-crq dt crd vbz pp-f n1, dt n-jn pp-f n1, pns12 vmb vvi p-acp vvb dt js, av-c cs av-j vdb dt ds. po12 ord n1 vmb vbi, p-acp vvb dt n1 p-acp po12 n2, xx pc-acp vvi p-acp dt n1. ord p-acp n1 p-acp d n1, pns12 vmd xx vvi av-j p-acp pno12 p-acp dt n2 pp-f dt n1, p-acp vvi po12 n2 vvb po12 n2.
lest we fall by those things that are pretious in her, (v. 5. & 8.) Or if This cannot be done, 'tis better to out them whilst they are innocent, (as Virginius did his Daughter, ) than continue them as Inlets to Sin and Hell. Nor should we be griev'd at our Advantage, though it be bought with great Pain, whilst it is for the Prevention of a very much greater.
lest we fallen by those things that Are precious in her, (v. 5. & 8.) Or if This cannot be done, it's better to out them while they Are innocent, (as Virgin did his Daughter,) than continue them as Inlets to since and Hell. Nor should we be grieved At our Advantage, though it be bought with great Pain, while it is for the Prevention of a very much greater.
cs pns12 vvb p-acp d n2 cst vbr j p-acp pno31, (n1 crd cc crd) cc cs d vmbx vbi vdn, pn31|vbz jc p-acp av pno32 cs pns32 vbr j-jn, (c-acp np1 vdd po31 n1,) cs vvb pno32 c-acp n2 p-acp n1 cc n1. ccx vmd pns12 vbb vvn p-acp po12 n1, c-acp pn31 vbb vvn p-acp j n1, cs pn31 vbz p-acp dt n1 pp-f dt j d jc.
Last of all, this Commandment which is so grievous to us in Sound, is very far from being such in its intrinsick signification. For, in our Saviour's gratious sense, 'Tis but the Vanity of the Eye which we are bound to pluck out; 'Tis but the Violence of the Hand which we are bound to cut off; And the obliquity of the Foot which we are bid to cast from us, (as is shewn more at large in an other Place.) Several vices of the Soul being fitly enough expressed by so many Members of the Body. And That severest of our Lord's Precepts, If thy Right Eye offend thee, pluck it out;
Last of all, this Commandment which is so grievous to us in Found, is very Far from being such in its intrinsic signification. For, in our Saviour's gracious sense, It's but the Vanity of the Eye which we Are bound to pluck out; It's but the Violence of the Hand which we Are bound to Cut off; And the obliquity of the Foot which we Are bid to cast from us, (as is shown more At large in an other Place.) Several vices of the Soul being fitly enough expressed by so many Members of the Body. And That Severest of our Lord's Precepts, If thy Right Eye offend thee, pluck it out;
That we must pluck out a Lust, thô as dear to us as a right Eye. And we must cut off an Avarice, thô as dear to us as a right Hand. And we must cast away an Ambition of greater things than are good for us,
That we must pluck out a Lust, though as dear to us as a right Eye. And we must Cut off an Avarice, though as dear to us as a right Hand. And we must cast away an Ambition of greater things than Are good for us,
§ 20. Thus we see this very Precept, which seems a very rough Part of our Saviour's Yoke, and a very heavy part of his Burden too, does upon serious Consideration appear as Easy, and as Light, as any Servant can expect from so kind a Lord. For this Maxim being praemis'd as most unquestionable,
§ 20. Thus we see this very Precept, which seems a very rough Part of our Saviour's Yoke, and a very heavy part of his Burden too, does upon serious Consideration appear as Easy, and as Light, as any Servant can expect from so kind a Lord. For this Maxim being premised as most unquestionable,
§ crd av pns12 vvb d j n1, r-crq vvz dt j j n1 pp-f po12 ng1 n1, cc dt j j n1 pp-f po31 vvi av, vdz p-acp j n1 vvb p-acp j, cc c-acp j, p-acp d n1 vmb vvi p-acp av j dt n1. p-acp d n1 vbg vvn p-acp ds j,
And that no unclean Thing can ever enter into the Kingdom of Heaven, but does inevitably belong to the Commonwealth of Hell, how could our Master have obliged us with better expressions of his love,
And that no unclean Thing can ever enter into the Kingdom of Heaven, but does inevitably belong to the Commonwealth of Hell, how could our Master have obliged us with better expressions of his love,
than by Commanding us to flee from the wrath to come? and to forbear the least evil which may possibly lead unto the greatest? rather to crucifie the Flesh, than permit it to defile and destroy the Spirit? even to pluck out our right Eye, rather than suffer it to pollute us? to lose any thing, rather than Heaven? to indure any thing, rather than Hell? And rather to smart for some Time, than to all Eternity?
than by Commanding us to flee from the wrath to come? and to forbear the least evil which may possibly led unto the greatest? rather to crucify the Flesh, than permit it to defile and destroy the Spirit? even to pluck out our right Eye, rather than suffer it to pollute us? to loose any thing, rather than Heaven? to endure any thing, rather than Hell? And rather to smart for Some Time, than to all Eternity?
cs p-acp vvg pno12 pc-acp vvi p-acp dt n1 pc-acp vvi? cc p-acp vvb dt ds j-jn r-crq vmb av-j vvb p-acp dt js? av-c p-acp vvi dt n1, cs vvi pn31 p-acp vvb cc vvb dt n1? av p-acp vvb av po12 j-jn n1, av-c cs vvi pn31 p-acp vvi pno12? p-acp vvb d n1, av-c cs n1? p-acp vvb d n1, av-c cs n1? cc av-c p-acp j p-acp d n1, cs p-acp d n1?
§ 21. Say then again thou Habitual Sinner, or who ever else thou art who hast a Share in the Objection. Since 'tis thy Duty and thy Interest to bear the Yoke of Christ's Precepts and the Burden of his Cross with Faith and Patience, by whomsoever 'tis laid upon thee,
§ 21. Say then again thou Habitual Sinner, or who ever Else thou art who hast a Share in the Objection. Since it's thy Duty and thy Interest to bear the Yoke of Christ's Precepts and the Burden of his Cross with Faith and Patience, by whomsoever it's laid upon thee,
§ crd np1 av av pns21 j n1, cc r-crq av av pns21 vb2r r-crq vh2 dt vvb p-acp dt n1. c-acp pn31|vbz po21 n1 cc po21 n1 pc-acp vvi dt vvb pp-f npg1 n2 cc dt n1 pp-f po31 j p-acp n1 cc n1, p-acp ro-crq pn31|vbz vvn p-acp pno21,
whether spitefully by others, or piously by thy self; what pretense canst thou invent for thy unkindness to those Commandments, which are not only not grievous, but very agreeable to thy Nature, if at least thou retainest and hast not rooted out that Nature, which the God of Good nature implanted in thee? or what Apologie canst thou make for thy starting aside from the Cross of Christ, which alone can exalt thee to wear a Crown? nor that a meer Earthly and Perishing Crown,
whither spitefully by Others, or piously by thy self; what pretense Canst thou invent for thy unkindness to those commandments, which Are not only not grievous, but very agreeable to thy Nature, if At least thou retainest and hast not rooted out that Nature, which the God of Good nature implanted in thee? or what Apology Canst thou make for thy starting aside from the Cross of christ, which alone can exalt thee to wear a Crown? nor that a mere Earthly and Perishing Crown,
cs av-j p-acp n2-jn, cc av-j p-acp po21 n1; r-crq n1 vm2 pns21 vvi p-acp po21 n1 p-acp d n2, r-crq vbr xx av-j xx j, p-acp j j p-acp po21 n1, cs p-acp ds pns21 vv2 cc vvb xx vvn av cst n1, r-crq dt np1 pp-f j n1 vvn p-acp pno21? cc q-crq np1 vm2 pns21 vvi p-acp po21 vvg av p-acp dt j pp-f np1, r-crq av-j vmb vvi pno21 pc-acp vvi dt n1? ccx d dt j j cc vvg vvi,
and all the Reason thou canst give, is, that thou art not yet arrived at a True Christian Faith, nor by consequence at a Love of the Lord Jesus in Sincerity.
and all the Reason thou Canst give, is, that thou art not yet arrived At a True Christian Faith, nor by consequence At a Love of the Lord jesus in Sincerity.
cc d dt n1 pns21 vm2 vvi, vbz, cst pns21 vb2r xx av vvn p-acp dt j njp n1, ccx p-acp n1 p-acp dt vvb pp-f dt n1 np1 p-acp n1.
And a Neighbour standing by should thrust his hand to thy Rescue, and catching hold of thine Arm should snatch thee back with such a vehement and sudden Twinge, as either to dislocate or break a Bone;
And a Neighbour standing by should thrust his hand to thy Rescue, and catching hold of thine Arm should snatch thee back with such a vehement and sudden Twinge, as either to dislocate or break a Bone;
cc dt n1 vvg p-acp vmd vvi po31 n1 p-acp po21 vvb, cc j-vvg n1 pp-f po21 n1 vmd vvi pno21 av p-acp d dt j cc j vvg, p-acp d p-acp vvi cc vvb dt n1;
would'st thou be angry with thy Neighbour for so much rudeness? And in stead of being thankful for springing in to thy Deliverance, would'st thou accuse him of being hasty, and quarrel the roughness of his motion, asking why he did not use thee with greater softness, and would not deliberate before he acted? would'st thou not rather kneel down before him,
Wouldst thou be angry with thy Neighbour for so much rudeness? And in stead of being thankful for springing in to thy Deliverance, Wouldst thou accuse him of being hasty, and quarrel the roughness of his motion, asking why he did not use thee with greater softness, and would not deliberate before he acted? Wouldst thou not rather kneel down before him,
vmd2 pns21 vbi j p-acp po21 n1 c-acp av d n1? cc p-acp n1 pp-f vbg j p-acp vvg p-acp p-acp po21 n1, vmd pns21 vvi pno31 pp-f vbg j, cc vvi dt n1 pp-f po31 n1, vvg c-crq pns31 vdd xx vvi pno21 p-acp jc n1, cc vmd xx j c-acp pns31 vvn? vmd pns21 xx av-c vvb a-acp p-acp pno31,
Imagin as strongly as thou art able, that thou art even now falling into the Bottomless Pit of Hell, (a Lake eternally burning with Fire and Brimstone,) And suppose in this Case that God the Son shall spring forth from the Bosom of God the Father;
Imagine as strongly as thou art able, that thou art even now falling into the Bottomless Pit of Hell, (a Lake eternally burning with Fire and Brimstone,) And suppose in this Case that God the Son shall spring forth from the Bosom of God the Father;
vvb a-acp av-j c-acp pns21 vb2r j, cst pns21 vb2r av av vvg p-acp dt j n1 pp-f n1, (dt n1 av-j vvg p-acp n1 cc n1,) cc vvb p-acp d n1 cst np1 dt n1 vmb vvi av p-acp dt n1 pp-f np1 dt n1;
and descend into the Grave, for no other end than to raise thee up; And go purposely into Hell, to fetch thee back from thence to Heaven. Wilt thou repine at That Deliverance, in case the violence of the Twitch shall happen to cost thee a little pain? or be displeas'd with thy Deliverer, in case he should not set thee Free at a cheaper rate,
and descend into the Grave, for no other end than to raise thee up; And go purposely into Hell, to fetch thee back from thence to Heaven. Wilt thou repine At That Deliverance, in case the violence of the Twitch shall happen to cost thee a little pain? or be displeased with thy Deliverer, in case he should not Set thee Free At a cheaper rate,
cc vvb p-acp dt j, p-acp dx j-jn n1 cs p-acp vvb pno21 p-acp; cc vvb av p-acp n1, pc-acp vvi pno21 av p-acp av p-acp n1. vm2 pns21 vvi p-acp cst n1, p-acp n1 dt n1 pp-f dt vvi vmb vvi pc-acp vvi pno21 dt j n1? cc vbb vvn p-acp po21 n1, p-acp n1 pns31 vmd xx vvi pno21 j p-acp dt jc n1,
And that for this obliging reason, because thy happiness does depend on thy being Such? Wilt thou grumble at thy Physician, for being severely Faithful to thee, in using the means of thy Recovery? Or wilt thou not rather bethink thy self, with the Royal Psal mist, Quid Retribuam? What shall I render unto the Lord for all his Benefits and Blessings bestow'd upon me? If this Redeemer of thine is poor, (as in his Members indeed he is, ) wilt thou not give him an yearly Pension, (devote a Part of thy Revenue to Pious uses, ) as a small Token that thou resentest his Goodness to thee? or admit that He is Great, (as in Himself he is immensly and unspeakably such, ) wilt thou not Sacrifice unto him the constant Tribute of thy obedience, though he should rigidly command thee to fight with Anakims and Lyons, to fetch him Water from Bethleem, or Grapes from Canaan? Suppose he orders thee, (as he does,) to pluck out an Eye of Lust or Vanity;
And that for this obliging reason, Because thy happiness does depend on thy being Such? Wilt thou grumble At thy physician, for being severely Faithful to thee, in using the means of thy Recovery? Or wilt thou not rather bethink thy self, with the Royal Psalm missed, Quid Retribuam? What shall I render unto the Lord for all his Benefits and Blessings bestowed upon me? If this Redeemer of thine is poor, (as in his Members indeed he is,) wilt thou not give him an yearly Pension, (devote a Part of thy Revenue to Pious uses,) as a small Token that thou resentest his goodness to thee? or admit that He is Great, (as in Himself he is immensely and unspeakably such,) wilt thou not Sacrifice unto him the constant Tribute of thy Obedience, though he should rigidly command thee to fight with Anakims and Lyons, to fetch him Water from Bethlehem, or Grapes from Canaan? Suppose he order thee, (as he does,) to pluck out an Eye of Lust or Vanity;
rather than keep them to thy undoing; wilt thou not execute those orders for the Love of thy Saviour, and of thy self too, rather than thine Eye shall find the right Rode to Hell, Thine Hand work out thine own damnation, Thy Foot carry thee in the Broad way which leadeth to Destruction? Imagin strongly that thy Saviour does long as much for thy obedience as King David did to drink of the Well of Bethlem; Christ as Perfectly out of kindness, as David out of Curiosity. Wilt thou not do as much for Christ, as David 's Soldiers did for Him? what They did to please David, was at the Peril of their Lives.
rather than keep them to thy undoing; wilt thou not execute those order for the Love of thy Saviour, and of thy self too, rather than thine Eye shall find the right Road to Hell, Thine Hand work out thine own damnation, Thy Foot carry thee in the Broad Way which leads to Destruction? Imagine strongly that thy Saviour does long as much for thy Obedience as King David did to drink of the Well of Bethlehem; christ as Perfectly out of kindness, as David out of Curiosity. Wilt thou not doe as much for christ, as David is Soldiers did for Him? what They did to please David, was At the Peril of their Lives.
And 'tis so natural for a man to pursue his own Interest, that there is no better way to make a Rebel become Obedient, than by convincing him of This, That 'tis his interest to be so,
And it's so natural for a man to pursue his own Interest, that there is no better Way to make a Rebel become Obedient, than by convincing him of This, That it's his Interest to be so,
as well as Duty. Although a man be such a passionate Idolizer of his Wealth, that he will part with his Blood, a great deal sooner than with his Mony, yet a desperate fit of Sickness will make him send for the Physician, And He conceiving it for his Interest, will give him very large Fees too.
as well as Duty. Although a man be such a passionate Idolizer of his Wealth, that he will part with his Blood, a great deal sooner than with his Money, yet a desperate fit of Sickness will make him send for the physician, And He conceiving it for his Interest, will give him very large Fees too.
c-acp av c-acp n1. cs dt n1 vbb d dt j n1 pp-f po31 n1, cst pns31 vmb vvi p-acp po31 n1, dt j n1 av-c cs p-acp po31 n1, av dt j n1 pp-f n1 vmb vvi pno31 vvi p-acp dt n1, cc pns31 vvg pn31 p-acp po31 n1, vmb vvi pno31 av j n2 av.
The tenderest Person and the most delicate, who values his Body above his Soul, if he esteems it for his Interest to have a Member saw'd off, being infested with a Gangraene, will (as I said a little before) even hire the Chirurgion to use his Tool. And (after the very same manner,
The Tenderest Person and the most delicate, who value's his Body above his Soul, if he esteems it for his Interest to have a Member sawed off, being infested with a Gangrene, will (as I said a little before) even hire the Chirurgeon to use his Tool. And (After the very same manner,
If he be but once brought to an inviolable Belief, (without all Scruples, or Peradventures,) That every man shall live eternally either in Heaven, or in Hell, And that 'tis clearly for his Interest to do or suffer as Christ commands him,
If he be but once brought to an inviolable Belief, (without all Scruples, or Peradventure,) That every man shall live eternally either in Heaven, or in Hell, And that it's clearly for his Interest to do or suffer as christ commands him,
cs pns31 vbb p-acp a-acp vvd p-acp dt j n1, (p-acp d n2, cc av,) cst d n1 vmb vvi av-j av-d p-acp n1, cc p-acp n1, cc cst pn31|vbz av-j p-acp po31 n1 p-acp vdb cc vvb p-acp np1 n2 pno31,
He will presently break off his Sins by Righteousness, as Daniel charged Nebuchadnezzar. He will be ready for Restitution to every one whom he hath injur'd, as Zachee the Publican when He repented.
He will presently break off his Sins by Righteousness, as daniel charged Nebuchadnezzar. He will be ready for Restitution to every one whom he hath injured, as Zaccheus the Publican when He repented.
He will bring forth Fruits meet for Repentance, as the Jews were admonished by Iohn the Baptist. He will be glad to be thought worthy to suffer shame for Christ's sake, as the Apostles at Ierusalem, Acts 5. 41. The Consideration of his Interest will give an high Relish to all his suffrings, making his Torments and his Tormentors to become his great Instruments and means of pleasure.
He will bring forth Fruits meet for Repentance, as the jews were admonished by John the Baptist. He will be glad to be Thought worthy to suffer shame for Christ's sake, as the Apostles At Ierusalem, Acts 5. 41. The Consideration of his Interest will give an high Relish to all his sufferings, making his Torments and his Tormentors to become his great Instruments and means of pleasure.
§ 22. Thus we see in all cases, both Temporal, and Spiritual, every man is for himself, and intends his own Interest, in whatsoever it is which he undertakes;
§ 22. Thus we see in all cases, both Temporal, and Spiritual, every man is for himself, and intends his own Interest, in whatsoever it is which he undertakes;
§ crd av pns12 vvb p-acp d n2, d j, cc j, d n1 vbz p-acp px31, cc vvz po31 d n1, p-acp r-crq pn31 vbz r-crq pns31 vvz;
Is any man Covetous and extremely close sisted? He thinks it is for his Interest, as being the way to be Rich in mony, which is the only Grand Project that he is driving. Or is he Free,
Is any man Covetous and extremely close sisted? He thinks it is for his Interest, as being the Way to be Rich in money, which is the only Grand Project that he is driving. Or is he Free,
and open-handed? He thinks it for his Interest, because it is the ready way to make him Rich in good Works, which is the highest and noblest end at which he ayms in this World.
and openhanded? He thinks it for his Interest, Because it is the ready Way to make him Rich in good Works, which is the highest and Noblest end At which he aims in this World.
Is there any man running headlong into a Customary Contempt of his Saviour's Yoke? He thinks it is for his Interest, as being the way to live merrily, and in Prosperity here on Earth, which is the Soveraign Allective of his Desires.
Is there any man running headlong into a Customary Contempt of his Saviour's Yoke? He thinks it is for his Interest, as being the Way to live merrily, and in Prosperity Here on Earth, which is the Sovereign Allective of his Desires.
Or does any man take pleasure in supporting both the Burden and Yoke of Christ? He thinks it is for his Interest, as being the way to dye safely, and to live after Death a life of Bliss and Immortality; which is the utmost Atchievement his heart is set on.
Or does any man take pleasure in supporting both the Burden and Yoke of christ? He thinks it is for his Interest, as being the Way to die safely, and to live After Death a life of Bliss and Immortality; which is the utmost Achievement his heart is Set on.
cc vdz d n1 vvb n1 p-acp vvg d dt vvb cc vvb pp-f np1? pns31 vvz pn31 vbz p-acp po31 n1, p-acp vbg dt n1 p-acp vvb av-j, cc p-acp vvb p-acp n1 dt n1 pp-f n1 cc n1; r-crq vbz dt j n1 po31 n1 vbz vvn a-acp.
Lastly would ye know the Reason, why I have meditated so much upon this kind of Subject? why I have struck so many Blows upon this great Anvil? made so many long Discourses (though on occasion of divers Texts) touching the Equity and the Law of our Saviour's Gospel? and indispensable Necessity of our obedience unto the end? The Reason of it is truly This,
Lastly would you know the Reason, why I have meditated so much upon this kind of Subject? why I have struck so many Blows upon this great Anvil? made so many long Discourses (though on occasion of diverse Texts) touching the Equity and the Law of our Saviour's Gospel? and indispensable Necessity of our Obedience unto the end? The Reason of it is truly This,
ord vmd pn22 vvi dt n1, c-crq pns11 vhb j-vvn av d p-acp d n1 pp-f j-jn? q-crq pns11 vhb vvn av d vvz p-acp d j n1? vvd av d j n2 (cs p-acp n1 pp-f j n2) vvg dt n1 cc dt n1 pp-f po12 ng1 n1? cc j n1 pp-f po12 n1 p-acp dt n1? dt n1 pp-f pn31 vbz av-j d,
And till we are able to be so happy, as to convince our selves and others, that 'tis most for our Interest to bear the Yoke of Christ's Law, and the Burden of his Cross when 'tis laid upon us;
And till we Are able to be so happy, as to convince our selves and Others, that it's most for our Interest to bear the Yoke of Christ's Law, and the Burden of his Cross when it's laid upon us;
cc c-acp pns12 vbr j pc-acp vbi av j, c-acp pc-acp vvi po12 n2 cc n2-jn, cst pn31|vbz av-js p-acp po12 n1 pc-acp vvi dt vvb pp-f npg1 n1, cc dt n1 pp-f po31 j c-crq pn31|vbz vvn p-acp pno12;
'Tis very sure that neither of us shall bear the one, or the other, as is requir'd. Whereas 'tis as sure, on the other side, That as we never neglect our Interest in what is Secular, or Carnal, (as touching our Credits, or our Estates, or our Temporal Preservation; ) so as little shall we indure, to start aside from the Burden or Yoke of Christ,
It's very sure that neither of us shall bear the one, or the other, as is required. Whereas it's as sure, on the other side, That as we never neglect our Interest in what is Secular, or Carnal, (as touching our Credits, or our Estates, or our Temporal Preservation;) so as little shall we endure, to start aside from the Burden or Yoke of christ,
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For can the very same man who is sollicitously careful to get a Trifle, be as perfectly careless to gain a Talent? or stand in very great Dread of a lesser Punishment? But of an infinitely greater, in none at all? If we are strict in our conforming to the Commandments of men, with whom the Penalties are but Temporal, and the Recompenses but finite.; we cannot sure be Non-Conformists to the Commandments of Christ, on a Supposal that we believe it as great a Truth as any is, That his Punishments and Rewards, are both Immortal, and Immense. Nor can I think of a more rational or a more satisfactory Accompt,
For can the very same man who is solicitously careful to get a Trifle, be as perfectly careless to gain a Talon? or stand in very great Dread of a lesser Punishment? But of an infinitely greater, in none At all? If we Are strict in our conforming to the commandments of men, with whom the Penalties Are but Temporal, and the Recompenses but finite.; we cannot sure be nonconformists to the commandments of christ, on a Supposal that we believe it as great a Truth as any is, That his Punishments and Rewards, Are both Immortal, and Immense. Nor can I think of a more rational or a more satisfactory Account,
why the Commandments of men should be so commonly heeded by us, with more circumspection than those of Christ, but that we fear Them more, and believe Him less;
why the commandments of men should be so commonly heeded by us, with more circumspection than those of christ, but that we Fear Them more, and believe Him less;
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or value the Interest of our Bodies above the Interest of our Souls; or prefer the seeming certainty of what is Present, before the Hope and Expectance of what is future; And had rather become the owners of Earthly Contentments in Possession, than to be dealing for Reversions in Heaven it self.
or valve the Interest of our Bodies above the Interest of our Souls; or prefer the seeming certainty of what is Present, before the Hope and Expectance of what is future; And had rather become the owners of Earthly Contentment's in Possession, than to be dealing for Reversions in Heaven it self.
§ 23. And therefore to the end we may be able even to feel, and by consequence to arrive at the Conviction of Experience, That the Yoke of Christ's Law is really Easy in it self; and the Burden of his Cross is in comparison very light; And that they have Both a secret vertue of giving Rest unto the Souls of Them that labour, and of Refreshing the heavy laden; (for so our Saviour tells us expresly in the two next Verses before the Text,) let us be Conversant incessantly in all the means of attaining to a True Christian Faith, That so by cordially believing, we may passionately love the Lord Jesus Christ.
§ 23. And Therefore to the end we may be able even to feel, and by consequence to arrive At the Conviction of Experience, That the Yoke of Christ's Law is really Easy in it self; and the Burden of his Cross is in comparison very Light; And that they have Both a secret virtue of giving Rest unto the Souls of Them that labour, and of Refreshing the heavy laden; (for so our Saviour tells us expressly in the two next Verses before the Text,) let us be Conversant incessantly in all the means of attaining to a True Christian Faith, That so by cordially believing, we may passionately love the Lord jesus christ.
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And that loving him as we ought, we may by consequence delight in doing that which he requires, and by consequence may attain to that Reward which he hath Promis'd. For as our Faith and our Love, do what we can, will beget obedience, (if the first is unfeigned, and the second without Dissimulation, ) So 'tis sure that our obedience will end in bliss. Not in bliss whilst we are Passengers, but when we shall arrive at our Iourneys end. For here we are Dead (saith our Apostle,) and our life is yet hid with Christ in God.
And that loving him as we ought, we may by consequence delight in doing that which he requires, and by consequence may attain to that Reward which he hath Promised. For as our Faith and our Love, do what we can, will beget Obedience, (if the First is unfeigned, and the second without Dissimulation,) So it's sure that our Obedience will end in bliss. Not in bliss while we Are Passengers, but when we shall arrive At our Journeys end. For Here we Are Dead (Says our Apostle,) and our life is yet hid with christ in God.
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Which God the Father of his mercy prepare us for, through the working of his Spirit, and for the worthiness of his Son; To whom be Glory for ever and ever.
Which God the Father of his mercy prepare us for, through the working of his Spirit, and for the worthiness of his Son; To whom be Glory for ever and ever.
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HEB. XII. 28, 29. Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably, with Reverence and godly Fear.
HEBREW. XII. 28, 29. Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably, with reverence and godly fear.
whether we have it, or have it not. For if we have it, it seems superfluous; and if we have it not, it seems as vain. We need not say Let us have, what 'tis plain we have already before we say it:
whither we have it, or have it not. For if we have it, it seems superfluous; and if we have it not, it seems as vain. We need not say Let us have, what it's plain we have already before we say it:
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For, Is the Grace of God Almighty at our Disposal? Can we confer it upon our selves, that it should hear be said to us, NONLATINALPHABET, Let us have grace? we cannot have grace till we receive it,
For, Is the Grace of God Almighty At our Disposal? Can we confer it upon our selves, that it should hear be said to us,, Let us have grace? we cannot have grace till we receive it,
To answer this it must be known, that in many places of Scripture Grace doth signifie the Gospel. Whether as being the chief Instrument or Means of Grace; or as containing and exhibiting the Covenant of Grace, which does often stand oppos'd unto the Covenant of Works; or else as being the great Message of Grace and Favour from Heaven to Earth. Whether for these, or for other Reasons,
To answer this it must be known, that in many places of Scripture Grace does signify the Gospel. Whither as being the chief Instrument or Means of Grace; or as containing and exhibiting the Covenant of Grace, which does often stand opposed unto the Covenant of Works; or Else as being the great Message of Grace and Favour from Heaven to Earth. Whither for these, or for other Reasons,
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so it is that the word Grace doth often signifie the Gospel; especially then, when 'tis oppos'd unto the Law. A clear Example of which we have, Iohn 1. 17. The Law came by Moses, but Grace and Truth from Iesus Christ:
so it is that the word Grace does often signify the Gospel; especially then, when it's opposed unto the Law. A clear Exampl of which we have, John 1. 17. The Law Come by Moses, but Grace and Truth from Iesus christ:
And therefore the meaning of it must be, That as the Law came by Moses, so the Gospel of grace came down from Heaven by Iesus Christ; and so it is called by St. Paul, Acts 20. 24. Another Instance of it we have Rom. 6. 14. We are not under the Law, but under Grace:
And Therefore the meaning of it must be, That as the Law Come by Moses, so the Gospel of grace Come down from Heaven by Iesus christ; and so it is called by Saint Paul, Acts 20. 24. another Instance of it we have Rom. 6. 14. We Are not under the Law, but under Grace:
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that is, the Gospel of Christ which is the Word of his Grace; and so St. Paul calls it again, Acts 20. 32. For it cannot be meant concerning the grace of Sanctification; because even They were under that, who were under the Law that was given by Moses; else would Caleb and Ioshua, and Moses himself have been void of Grace. Which being eminently Impossible, 'tis plain the Gospel must be the thing which is there opposed unto the Law.
that is, the Gospel of christ which is the Word of his Grace; and so Saint Paul calls it again, Acts 20. 32. For it cannot be meant Concerning the grace of Sanctification; Because even They were under that, who were under the Law that was given by Moses; Else would Caleb and Ioshua, and Moses himself have been void of Grace. Which being eminently Impossible, it's plain the Gospel must be the thing which is there opposed unto the Law.
as to signifie nothing but the Gospel. And (the word NONLATINALPHABET very often being put for NONLATINALPHABET) to Have it in this place, is nothing else but to hold it fast. So that the Scope of the Exhortation, is, that we hold fast the Gospel or Law of Christ, described to be the Instrument, whereby we may perform a Service acceptable to God. But acceptable Service it cannot be,
as to signify nothing but the Gospel. And (the word very often being put for) to Have it in this place, is nothing Else but to hold it fast. So that the Scope of the Exhortation, is, that we hold fast the Gospel or Law of christ, described to be the Instrument, whereby we may perform a Service acceptable to God. But acceptable Service it cannot be,
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and with a fear of his Wrath in the later end. The Duty therefore is here inforced both before and behind; and that with such Reasons, as 'tis not easy to resist. For first the Reason going before is drawn from the richness of our Reward, in case we serve God as he here requires.
and with a Fear of his Wrath in the later end. The Duty Therefore is Here enforced both before and behind; and that with such Reasons, as it's not easy to resist. For First the Reason going before is drawn from the richness of our Reward, in case we serve God as he Here requires.
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And then the Reason coming behind is from the Grievousness of the Punishment, in case we serve him not at all, or not at all with due Reverence and godly Fear. Our reward, if we do, is no less than a Kingdom, and a Kingdom not to be moved. But our punishment (if we do not ) is to perish by the hand that should make us whole; to feel the God of our life a consuming fire. The one affords us an Allective, whereby to draw us to the Duty;
And then the Reason coming behind is from the Grievousness of the Punishment, in case we serve him not At all, or not At all with due reverence and godly fear. Our reward, if we do, is no less than a Kingdom, and a Kingdom not to be moved. But our punishment (if we do not) is to perish by the hand that should make us Whole; to feel the God of our life a consuming fire. The one affords us an Allective, whereby to draw us to the Duty;
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the other an Impellent, to drive us on. It is the Wisdom and the Care of the holy Penman, to place our Duty in the midst of a double motive, that if the one cannot engage us, the other may.
the other an Impellent, to drive us on. It is the Wisdom and the Care of the holy Penman, to place our Duty in the midst of a double motive, that if the one cannot engage us, the other may.
It being a liberty from Moses, but not from Christ; the Condition of whose Gospel is our obedience unto the Law. I do not mean the Mosaical, whether Iudicial or Ceremonial, which were but positive Laws at best,
It being a liberty from Moses, but not from christ; the Condition of whose Gospel is our Obedience unto the Law. I do not mean the Mosaical, whither Judicial or Ceremonial, which were but positive Laws At best,
NONLATINALPHABET, let us have Grace, that is, NONLATINALPHABET, let us hold fast the Gospel or Law of Christ. And let us hold it as an Instrument whereby to serve him.
, let us have Grace, that is,, let us hold fast the Gospel or Law of christ. And let us hold it as an Instrument whereby to serve him.
so as to satisfy and please him in what we do,) unless we serve him with Reverence and godly Fear With a reverence of his Mercy, whereby we are capable of a Kingdom; and with a fear of his Wrath, whereby he becomes a consuming fire. So that the Reverence has a Retrospect on the beginning of the Text;
so as to satisfy and please him in what we do,) unless we serve him with reverence and godly fear With a Reverence of his Mercy, whereby we Are capable of a Kingdom; and with a Fear of his Wrath, whereby he becomes a consuming fire. So that the reverence has a Retrospect on the beginning of the Text;
Thirdly, here is a reason for each of these Qualifications, by which our Service is to be such, as to be accepted. A reason why it must be with reverence, and a reason why it must be with fear. Let us serve God with reverence, because thereby we receive a Kingdom, (a Kingdom of Grace and Glory too;
Thirdly, Here is a reason for each of these Qualifications, by which our Service is to be such, as to be accepted. A reason why it must be with Reverence, and a reason why it must be with Fear. Let us serve God with Reverence, Because thereby we receive a Kingdom, (a Kingdom of Grace and Glory too;
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Fourthly, it is obvious to infer even from hence, that the Fear of God, as a Destroyer, may nevertheless be a godly fear; because it is coupled here with Reverence, and by consequence with love. For Reverence is a Compound, which hath love as well as fear for a chief Ingredient. And the Fear here expressed by godly Fear, is not only a fear of God's Power and Majesty, in respect of which he is a Severaign, who hath an absolute Do minion over the work of his hands;
Fourthly, it is obvious to infer even from hence, that the fear of God, as a Destroyer, may nevertheless be a godly Fear; Because it is coupled Here with reverence, and by consequence with love. For reverence is a Compound, which hath love as well as Fear for a chief Ingredient. And the fear Here expressed by godly fear, is not only a Fear of God's Power and Majesty, in respect of which he is a Severaign, who hath an absolute Do minion over the work of his hands;
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nor only a fear of his love and mercy, in respect of which he is a Father, who by his Children must be revered: but especially a Fear of his Wrath and Iustice, in respect of which he is a Iudge, and so an Executor of Vengeance. It is a fear indeed of God, but under the notion of a Consumer. A fear enforced with a Reason all arm'd with terrour; (for nothing strikes terror so much as Fire. ) Lastly a fear whereof the Terror is ushered in with the Causal For, which shew's the Tendency of the Terror towards the Godliness of the fear:
nor only a Fear of his love and mercy, in respect of which he is a Father, who by his Children must be revered: but especially a fear of his Wrath and justice, in respect of which he is a Judge, and so an Executor of Vengeance. It is a Fear indeed of God, but under the notion of a Consumer. A Fear Enforced with a Reason all armed with terror; (for nothing strikes terror so much as Fire.) Lastly a Fear whereof the Terror is ushered in with the Causal For, which shew's the Tendency of the Terror towards the Godliness of the Fear:
as to connive at Sin in us, whilst he does punish it in others. No, the times of their ignorance God winked at, (saith the Apostle,) But now commandeth all men every where to repent.
as to connive At since in us, while he does Punish it in Others. No, the times of their ignorance God winked At, (Says the Apostle,) But now commands all men every where to Repent.
From whence 'tis inferr'd by the holy Writer, That we, as well as the People Israel are bound to serve God with Fear and Reverence; Because Our God as well as Theirs is a consuming Fire. That is, the same God is such,
From whence it's inferred by the holy Writer, That we, as well as the People Israel Are bound to serve God with fear and reverence; Because Our God as well as Theirs is a consuming Fire. That is, the same God is such,
as well to Us, as to Them. For here 'tis worthy to be observ'd, That as Moses exhorting his people Israel to take heed unto themselves, that they forget not the Covenant of the Lord their God, gave his reason in these words,
as well to Us, as to Them. For Here it's worthy to be observed, That as Moses exhorting his people Israel to take heed unto themselves, that they forget not the Covenant of the Lord their God, gave his reason in these words,
For the Lord Thy God is a Consuming Fire; So our Apostle in this Chapter, having first of all compared the Law with the Gospel, Moses with Christ, and a Contemner of the one with a Despiser of the other; and having exhorted us to the Duty incumbent on us as we are Christians; gives the very same reason in the very same words, (with no more than the change of a Monosyllable,) for OUR God is a consuming Fire.
For the Lord Thy God is a Consuming Fire; So our Apostle in this Chapter, having First of all compared the Law with the Gospel, Moses with christ, and a Contemner of the one with a Despiser of the other; and having exhorted us to the Duty incumbent on us as we Are Christians; gives the very same reason in the very same words, (with no more than the change of a Monosyllable,) for OUR God is a consuming Fire.
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Having now done with the explication and with the division of the Text, 'twill be most useful as well as natural to begin with the first of the five Illations,
Having now done with the explication and with the division of the Text, it'll be most useful as well as natural to begin with the First of the five Illations,
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Because the greatest numbers of men do stand in need of a conviction, That Christianity is a Service requiring our Industry and Care. A Service consisting of Obedience, as well as Faith; in as much as the Promises of the Gospel are clog'd with Precepts. Thô the Yoke of Christ is easy,
Because the greatest numbers of men do stand in need of a conviction, That Christianity is a Service requiring our Industry and Care. A Service consisting of obedience, as well as Faith; in as much as the Promises of the Gospel Are clogged with Precepts. Though the Yoke of christ is easy,
yet 'tis a Yoke; and thô his Burden is light, yet 'tis a Burden To stand fast in that Liberty wherewith Christ hath made us free, is to hold fast the Gospel or Law of Christ, and to hold it as an Instrument whereby to serve him:
yet it's a Yoke; and though his Burden is Light, yet it's a Burden To stand fast in that Liberty wherewith christ hath made us free, is to hold fast the Gospel or Law of christ, and to hold it as an Instrument whereby to serve him:
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or means of cure,) because throughout the whole catalogue of damning Haeresies, whether as that Catalogue was begun by Irenaeus, or as continued by Epiphanius, or as perfected by St. Austin, (and other Writers of the Church, ) none hath shed a more killing Influence upon the minds and manners of Christian People, (so far at least as I am able to conjecture,) than the mistaken, but pleasant notions, of Iustification, and Faith, the imputed Righteousness of Christ,
or means of cure,) Because throughout the Whole catalogue of damning Heresies, whither as that Catalogue was begun by Irnaeus, or as continued by Epiphanius, or as perfected by Saint Austin, (and other Writers of the Church,) none hath shed a more killing Influence upon the minds and manners of Christian People, (so Far At least as I am able to conjecture,) than the mistaken, but pleasant notions, of Justification, and Faith, the imputed Righteousness of christ,
There were Gnosticks, and Nicolaitans, Carpocratians, and Valentinians, whilst yet the day of the Gospel began to dawn; whom the Tempter had betrayed into such a Lust, That Lust had blinded with such an Ignorance, That Ignorance was the Mother of so many and great Errors, and those Errors brake forth into such execrable Sins, that 'twere perhaps another Sin to make men acquainted with their nature, or but to tell them their very names. For there are Sins (saith St. Paul ) which 'tis a shame even to speak of.
There were Gnostics, and Nicolaitans, Carpocratians, and Valentinians, while yet the day of the Gospel began to dawn; whom the Tempter had betrayed into such a Lust, That Lust had blinded with such an Ignorance, That Ignorance was the Mother of so many and great Errors, and those Errors brake forth into such execrable Sins, that 'twere perhaps Another since to make men acquainted with their nature, or but to tell them their very names. For there Are Sins (Says Saint Paul) which it's a shame even to speak of.
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So as Tertullian passed them by with a profession of his Bashfulness; he wanted the confidence and the courage, to name those things which were done in secret.
So as Tertullian passed them by with a profession of his Bashfulness; he wanted the confidence and the courage, to name those things which were done in secret.
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To such as these we can award no fitter punishment, than that to which the Ephesians condemn'd Herostratus; when, having burnt Diana's Temple (just as Pausanias kill'd King Philip, ) for no other end than to be talk't of, He was decreed by that Senate to be forgotten. (And forgotten he had been,
To such as these we can award no fitter punishment, than that to which the Ephesians condemned Herostratus; when, having burned Diana's Temple (just as Pausanias killed King Philip,) for no other end than to be talked of, He was decreed by that Senate to be forgotten. (And forgotten he had been,
if one single Theopompus had not put him into his Story.) And therefore there was need of Epiphanius his Apology, for having given us a Narrative of those Tacenda, although he did it in detestation.
if one single Theopompus had not put him into his Story.) And Therefore there was need of Epiphanius his Apology, for having given us a Narrative of those Tacenda, although he did it in detestation.
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that though the Scenes are somewhat different, yet still the Actors do all agree; That the Gnosticks, and Nicolaitans, and Carpocratians of the First times are repeated as 'twere by a Metempsychosis, in the Antinomians, and Solifidians, and sanguin Fiduciaries of Ours; that we have had,
that though the Scenes Are somewhat different, yet still the Actors do all agree; That the Gnostics, and Nicolaitans, and Carpocratians of the First times Are repeated as 'twere by a Metempsychosis, in the Antinomians, and Solifidians, and sanguine Fiduciaries of Ours; that we have had,
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and so cry'd down the Law, (I only mean the Evangelical or Christian Law,) And made obedience so cheap a thing by enhauncing the price of Faith, as to have turn'd Christian Liberty into Libertinism, and the Grace of God into wantonness;
and so cried down the Law, (I only mean the Evangelical or Christian Law,) And made Obedience so cheap a thing by enhancing the price of Faith, as to have turned Christian Liberty into Libertinism, and the Grace of God into wantonness;
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I am tempted to wish the Gospel were sometimes preach'd, as the Law of God was first publish'd, in thundring and lightning. That God were sometimes represented,
I am tempted to wish the Gospel were sometime preached, as the Law of God was First published, in thundering and lightning. That God were sometime represented,
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as in his nature, a quickning light; but as he is also in his Effects, a consuming Fire. If not in hope to raise some who seem to be dead in their Security,
as in his nature, a quickening Light; but as he is also in his Effects, a consuming Fire. If not in hope to raise Some who seem to be dead in their Security,
or as a Spider sucks poyson from the very same flower, from which a Bee doth extract the most soveraign hony; so I know not which hath drawn the more deadly Venom from the wholsom Letter of the Gospel, the Gnosticks heretofore, or the Libertines now; whether the former were worse corrupters of the Third Chapter of St. Iohn, or the later of the Fourth of St. Paul's Epistle to the Galatians. For as the Gnosticks in those times,
or as a Spider sucks poison from the very same flower, from which a be does extract the most sovereign honey; so I know not which hath drawn the more deadly Venom from the wholesome letter of the Gospel, the Gnostics heretofore, or the Libertines now; whither the former were Worse corrupters of the Third Chapter of Saint John, or the later of the Fourth of Saint Paul's Epistle to the Galatians. For as the Gnostics in those times,
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so the Libertines in These, are wont to cocker up themselves (with the she Tempter in Epiphanius ) that they are all the chosen Vessels; not vessels of a Respective, but of an absolute election.
so the Libertines in These, Are wont to cocker up themselves (with the she Tempter in Epiphanius) that they Are all the chosen Vessels; not vessels of a Respective, but of an absolute election.
They think it much below Them, to look upon God as a consuming Fire. It is for men of their Perfection, not to serve him with fear, but with Familiarity. Thence they commonly do so startle at the legal obedience of the Iews, the mo ral honesty of the Gentiles, and the pretendedly meritorious good works of the Romanists, as to fortifie themselves against these, with the naked Faith of the Antinomians. And so like him in Spartianus, who poyson'd himself with too much antidote, (not considering that there is poyson,
They think it much below Them, to look upon God as a consuming Fire. It is for men of their Perfection, not to serve him with Fear, but with Familiarity. Thence they commonly do so startle At the Legal Obedience of the Iews, the more Rat honesty of the Gentiles, and the pretendedly meritorious good works of the Romanists, as to fortify themselves against these, with the naked Faith of the Antinomians. And so like him in Spartianus, who poisoned himself with too much antidote, (not considering that there is poison,
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as well in the Quantity of the best meats, as in the Quality of the worst, ) they prevent a less Disease with a greater, and kill themselves with their Preservative. For men to sweeten their malady,
as well in the Quantity of the best Meats, as in the Quality of the worst,) they prevent a less Disease with a greater, and kill themselves with their Preservative. For men to sweeten their malady,
All the Fortunate I stands are caught forsooth in their Net. They dream they have found the new skill of the old Athletae, NONLATINALPHABET, to conquer the Devil without a Combat.
All the Fortunate I Stands Are caught forsooth in their Net. They dream they have found the new skill of the old Athletae,, to conquer the devil without a Combat.
yet the Professors I allude to are so much happier than St. Paul in their own opinion, that their Victories cost Them neither Dust, nor Sweat. They imagin they have got a peculiar knack of being sav'd; and without any more ado can so believe themselves to Heaven, that it seems to Them as easy to Dye like the Thief on our Saviour's Cross,
yet the Professors I allude to Are so much Happier than Saint Paul in their own opinion, that their Victories cost Them neither Dust, nor Sweat. They imagine they have god a peculiar knack of being saved; and without any more ado can so believe themselves to Heaven, that it seems to Them as easy to Die like the Thief on our Saviour's Cross,
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For they have set up a New Faith upon Mount Sion, as Manasses and Sanballet did erect a New Temple upon Mount Ierezim; that the most Scandalous Malefactors, who have been any way obnoxious for breach of Law, may Fly for Refuge to That Asylum, and so become of their Party. Their Vices many times do so border upon Vertue, (or appear at least in that Visard,) that conceiving they are Sanctified with that Unclean Spirit, with which indeed they are possest; mistaking the corruptions of Common Nature, for the secret suggestions of Special Grace; an hypocritical Sigh, for a sincere Repentance; a sturdy Presumption for an unshaken Faith; and a carnal Security, for an assurance of Salvation; they make no doubt but to enter at the very striat Gate, meerly by walking in the very broad way; supposing that the chiefest reason why so very few do find it, is their seeking to acquire it with too much Pains. And therefore for their own parts, That they may not be in danger to put their Trust in good works, they live as if they took care to have them bad enough.
For they have Set up a New Faith upon Mount Sion, as Manasses and Sanballet did erect a New Temple upon Mount Ierezim; that the most Scandalous Malefactors, who have been any Way obnoxious for breach of Law, may Fly for Refuge to That Asylum, and so become of their Party. Their Vices many times do so border upon Virtue, (or appear At least in that Wizard,) that conceiving they Are Sanctified with that Unclean Spirit, with which indeed they Are possessed; mistaking the corruptions of Common Nature, for the secret suggestions of Special Grace; an hypocritical Sighs, for a sincere Repentance; a sturdy Presumption for an unshaken Faith; and a carnal Security, for an assurance of Salvation; they make no doubt but to enter At the very striat Gate, merely by walking in the very broad Way; supposing that the chiefest reason why so very few do find it, is their seeking to acquire it with too much Pains. And Therefore for their own parts, That they may not be in danger to put their Trust in good works, they live as if they took care to have them bad enough.
For most agree upon the word, but many differ about the thing. Our Saviour tells us of certain Jews, who took the killing of his Apostles to be doing God Service. And Saul did seek to serve God, by madly blaspheming against his Son. How many Professors of Christianity, within our knowledge,
For most agree upon the word, but many differ about the thing. Our Saviour tells us of certain jews, who took the killing of his Apostles to be doing God Service. And Saul did seek to serve God, by madly blaspheming against his Son. How many Professors of Christianity, within our knowledge,
and observation, have thought it a Service to the Bridegroom, to offer violence to the Bride? most inhumanly to deprive her of all her Ornaments and Jewels? and to expose her stark naked, to the derision of her Enemies on every side? How many Refiners upon Religion have verily thought to serve God, by shedding the Blood of his Vicegerent? just as certain old Heathens did worship Hermes, by throwing Stones at the Image of him.
and observation, have Thought it a Service to the Bridegroom, to offer violence to the Bride? most inhumanly to deprive her of all her Ornament and Jewels? and to expose her stark naked, to the derision of her Enemies on every side? How many Refiners upon Religion have verily Thought to serve God, by shedding the Blood of his Vicegerent? just as certain old heathens did worship Hermes, by throwing Stones At the Image of him.
how can we quiet our Understandings, or safely set our Hearts at rest, before we know what it is, which will please our Master? and when our Service will be accepted? Now a Service only consisting of naked Orthodoxy and Faith, (as it is an Assent of the Understanding,) is not the acceptable Service commended to us in the Text. But (as appears by the Context ) The chiefest requisite is obedience to the Commandments of our Master, whereof our Faith is a special Instance.
how can we quiet our Understandings, or safely Set our Hearts At rest, before we know what it is, which will please our Master? and when our Service will be accepted? Now a Service only consisting of naked Orthodoxy and Faith, (as it is an Assent of the Understanding,) is not the acceptable Service commended to us in the Text. But (as appears by the Context) The chiefest requisite is Obedience to the commandments of our Master, whereof our Faith is a special Instance.
'Tis an Employing of our selves in our Master's business; a careful observance of his Will, in whatsoever he commands us to do, or suffer. Our Saviour tells us the way to life is NONLATINALPHABET, not only narrow, but craggy too; (for that's imported by the Original,
It's an Employing of our selves in our Masters business; a careful observance of his Will, in whatsoever he commands us to do, or suffer. Our Saviour tells us the Way to life is, not only narrow, but craggy too; (for that's imported by the Original,
though not exprest in our English Bibles;) A way so incumber'd with Christian Precepts, and so block't up with strict Commands, that as nothing but Faith can open the Door, so nothing but Obedience can clear the way.
though not expressed in our English Bibles;) A Way so encumbered with Christian Precepts, and so blocked up with strict Commands, that as nothing but Faith can open the Door, so nothing but obedience can clear the Way.
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So that Faith and Obedience are to a Christian, (as the two Comets to a Mariner, whereof the one is call'd Castor, the other Pollux, ) never auspicious but in conjunction. By Faith indeed we may have the Gospel;
So that Faith and obedience Are to a Christian, (as the two Comets to a Mariner, whereof the one is called Castor, the other Pollux,) never auspicious but in conjunction. By Faith indeed we may have the Gospel;
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For naked faith without obedience (like either of those Comets without the other,) is apt to raise up a Tempest of God's displeasure, enough to shipwrack the Soul of man.
For naked faith without Obedience (like either of those Comets without the other,) is apt to raise up a Tempest of God's displeasure, enough to shipwreck the Soul of man.
the other was fruitful, but yet deform'd. For as Faith (like Rachel ) is wholly barren without obedience, so Obedience (like Leah ) is but deform'd without Faith. Again,
the other was fruitful, but yet deformed. For as Faith (like Rachel) is wholly barren without Obedience, so obedience (like Leah) is but deformed without Faith. Again,
as that without this is void of Eyes, so this without that is utterly destitute of Feet. And though I take it to be impossible, for any follower of Christ to arrive at Heaven,
as that without this is void of Eyes, so this without that is utterly destitute of Feet. And though I take it to be impossible, for any follower of christ to arrive At Heaven,
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yet because I conceive it less impossible of the two, for an Honest blind Heathen to shew me his Faith by his vertuous works, than for a knavish and knowing Christian to shew me his works by his naked Faith, (a thing esteemed by St. Iames the greatest Absurdity in the World,) were Iacob's option mine, I should rather choose Leah with her blere Eyes, than Rachel with her barrenness, that is, obedience without faith, rather than faith without obedience. And do think it by so much a safer thing, to be a very strict Moralist, than a very loose Christian, by how a likelier thing it is,
yet Because I conceive it less impossible of the two, for an Honest blind Heathen to show me his Faith by his virtuous works, than for a knavish and knowing Christian to show me his works by his naked Faith, (a thing esteemed by Saint James the greatest Absurdity in the World,) were Jacob's option mine, I should rather choose Leah with her blere Eyes, than Rachel with her Barrenness, that is, Obedience without faith, rather than faith without Obedience. And do think it by so much a safer thing, to be a very strict Moralist, than a very lose Christian, by how a likelier thing it is,
They who know not, must be instructed; and they who know, but are wilful, must be convinc'd; and we who acknowledge as well as know, must be for ever put in mind, That when we are said in any Scripture to be sav'd, or justified by Faith, it can be meant of no other Faith, than what is the Mother of Obedience, and evermore attended with it.
They who know not, must be instructed; and they who know, but Are wilful, must be convinced; and we who acknowledge as well as know, must be for ever put in mind, That when we Are said in any Scripture to be saved, or justified by Faith, it can be meant of no other Faith, than what is the Mother of obedience, and evermore attended with it.
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Which may appear as by other Arguments, so particularly by this; That as faith and disobedience are set as Terms of opposition, (I Pet. 2. 7, 8.) so faith and obedience are set as Terms aequipollent, (Rev. 14. 12.) From whence 'tis obvious to infer, that our Lord is not an absolute, but a conditional Redeemer.
Which may appear as by other Arguments, so particularly by this; That as faith and disobedience Are Set as Terms of opposition, (I Pet. 2. 7, 8.) so faith and Obedience Are Set as Terms Aequipollent, (Rev. 14. 12.) From whence it's obvious to infer, that our Lord is not an absolute, but a conditional Redeemer.
How else can That God who is a comfortable Light, be said to be in This Text a consuming Fire? It is the property of Satan, to be an Abaddon, or NONLATINALPHABET.
How Else can That God who is a comfortable Light, be said to be in This Text a consuming Fire? It is the property of Satan, to be an Abaddon, or.
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And how can an Attribute of Hell, be in any sense apply'd to the God of Heaven, but that it is spoken by a Metonymie of the effect for the efficient, and imply's God Almighty his deportment towards us, after the measure of ours to Him? A fire to purifie and preserve, if we are Gold; but a fire to consume, if we are stubble: A case to be easily illustrated by the waters of Iealousy; which if a woman were chast, would make her fruitful; but if adulterous, they made her thigh to rot, and her belly to swell. Just so said Simeon of the holy Child Iesus, that he is set for the fall,
And how can an Attribute of Hell, be in any sense applied to the God of Heaven, but that it is spoken by a Metonymy of the Effect for the efficient, and imply's God Almighty his deportment towards us, After the measure of ours to Him? A fire to purify and preserve, if we Are Gold; but a fire to consume, if we Are stubble: A case to be Easily illustrated by the waters of Jealousy; which if a woman were chaste, would make her fruitful; but if adulterous, they made her thigh to rot, and her belly to swell. Just so said Simeon of the holy Child Iesus, that he is Set for the fallen,
nor to lay it upon other mens shoulders, but meekly to bear it upon our own. This is the acceptable Service pointed at in my Text. Less than this is too little, because it is less than will be accepted. And if we come short of the NONLATINALPHABET, the NONLATINALPHABET in the Text will be nothing worth.
nor to lay it upon other men's shoulders, but meekly to bear it upon our own. This is the acceptable Service pointed At in my Text. Less than this is too little, Because it is less than will be accepted. And if we come short of the, the in the Text will be nothing worth.
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because the best of us all is apt to have something of the Fiduciarie, and (without a continual watch) will have a smack of the Antinomian. For let us examin our selves throughly,
Because the best of us all is apt to have something of the Fiduciary, and (without a continual watch) will have a smack of the Antinomian. For let us examine our selves thoroughly,
Do we not flatter our selves often, that we are good enough to serve turn? and that we must not be Righteous overmuch? that 'tis improper for us to live as in the Commonwealth of Plato, whilst we are in the Dregs of Romulus? and that we need not be better than other men, of whose Salvation we suppose it is not Charity for us to doubt? Have we not often sinn'd the more, if not that Grace may abound, yet because it hath already so much abounded? and the rather adventur'd to be evil, because of our knowledge that God is good? Do we not generally conceive, (like Him in Zosimus ) that we may sin the more safely for being Christians? And have a priviledge to be wicked above the rest of mankind,
Do we not flatter our selves often, that we Are good enough to serve turn? and that we must not be Righteous overmuch? that it's improper for us to live as in the Commonwealth of Plato, while we Are in the Dregs of Romulus? and that we need not be better than other men, of whose Salvation we suppose it is not Charity for us to doubt? Have we not often sinned the more, if not that Grace may abound, yet Because it hath already so much abounded? and the rather adventured to be evil, Because of our knowledge that God is good? Do we not generally conceive, (like Him in Zosimus) that we may since the more safely for being Christians? And have a privilege to be wicked above the rest of mankind,
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and much the less careful of getting out, because we read, that if we sin, we have an Advocate with the Father, who is the propitiation for all our Sins? Compare the lives of most Christians, (I mean Professors of Christianity,) with what we read of Unbelievers, (whether ignorant Gentiles, or stubborn Iews, ) And you will say they have need to be all instructed, or atleast to be put in mind, that Believers being the men with whom the best of God's Talents have been entrusted, are by consequence the men too, of whom the best Service will be requir'd.
and much the less careful of getting out, Because we read, that if we sin, we have an Advocate with the Father, who is the propitiation for all our Sins? Compare the lives of most Christians, (I mean Professors of Christianity,) with what we read of Unbelievers, (whither ignorant Gentiles, or stubborn Iews,) And you will say they have need to be all instructed, or atleast to be put in mind, that Believers being the men with whom the best of God's Talents have been Entrusted, Are by consequence the men too, of whom the best Service will be required.
First for the end of his coming hither, it was rather to redeem us from Sin, than Hell. Rather to sanctifie our Nature, than meerly to justifie our Persons; rather to make us truly Righteous, than only to reckon or count us Iust. And this may appear,
First for the end of his coming hither, it was rather to Redeem us from since, than Hell. Rather to sanctify our Nature, than merely to justify our Persons; rather to make us truly Righteous, than only to reckon or count us Just And this may appear,
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whereas Hell is good for something; even to satisfie the Iustice which Sin hath Injur'd, and to glorifie the Iudge whom it hath Incens'd. From whence it follows, that 'tis much more conformable to the Holiness of God,
whereas Hell is good for something; even to satisfy the justice which since hath Injured, and to Glorify the Judge whom it hath Incensed. From whence it follows, that it's much more conformable to the Holiness of God,
To forgive it indeed by a secondary intention, but to purifie it by the first; (for purity by nature being better than Pardon, by a very good sequel was sooner meant,) To reduce us to our obedience as the chief purpose of his coming,
To forgive it indeed by a secondary intention, but to purify it by the First; (for purity by nature being better than Pardon, by a very good sequel was sooner meant,) To reduce us to our Obedience as the chief purpose of his coming,
'Tis Heaven which is the happier for being God's Throne: which should he fix upon the Earth, Heaven would presently be his Footstool. As it is not the Court which gives Majesty to the King; But wheresoever the King is, there's the Court. To be in Heaven without holiness, (like the lost Regiment of Angels) would be to make it a second Hell. And therefore They, at the Day of Judgment, who shall intreat the Hills to cover them,
It's Heaven which is the Happier for being God's Throne: which should he fix upon the Earth, Heaven would presently be his Footstool. As it is not the Court which gives Majesty to the King; But wheresoever the King is, there's the Court. To be in Heaven without holiness, (like the lost Regiment of Angels) would be to make it a second Hell. And Therefore They, At the Day of Judgement, who shall entreat the Hills to cover them,
From whence it is obvious to infer, that to a man of impure Eyes, nothing smarts more than the Sight of Bliss. And therefore our Saviour's coming hither was first to fortifie our eyes,
From whence it is obvious to infer, that to a man of impure Eyes, nothing smarts more than the Sighed of Bliss. And Therefore our Saviour's coming hither was First to fortify our eyes,
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And so to make us no whit holier, but only happier than before; (if yet a man can be happy who is not holy, which rather implys a contradiction,) he might have been buried before he was born; ( buried, I mean, in his Mothers womb; ) or he might have been born, only to be buried; He might have been murder'd as commodiously by Herod in the Cradle, as by Pilate upon the Cross; and with as great a convenience, have dyed a Saviour at a year old,
And so to make us no whit Holier, but only Happier than before; (if yet a man can be happy who is not holy, which rather Implies a contradiction,) he might have been buried before he was born; (buried, I mean, in his Mother's womb;) or he might have been born, only to be buried; He might have been murdered as commodiously by Herod in the Cradle, as by Pilate upon the Cross; and with as great a convenience, have died a Saviour At a year old,
as in living till three and thirty. For what better reason can we imagin, why he should live so long a Saint, before he dyed a publick Sacrifice, but that as 'twere by the Aequator, or standing Rule of his life, we might reform and regulate all the obliquities of our own? that he might free us from Sin's Dominion, by his Precepts and Example, his Life and Doctrin, as well as from the wages of it by his Death and Resurrection?
as in living till three and thirty. For what better reason can we imagine, why he should live so long a Saint, before he died a public Sacrifice, but that as 'twere by the Equator, or standing Rule of his life, we might reform and regulate all the obliquities of our own? that he might free us from Since Dominion, by his Precepts and Exampl, his Life and Doctrine, as well as from the wages of it by his Death and Resurrection?
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Can there be any thing more irrational, more dishonourable to God, or more disgraceful to our Religion, than to think that our Saviour came down from Heaven, only to open, and so to shut up the Gates of Hell? To be a Friend of Publicans and Sinners in the same ill Sense, in which his Enemies spake him to be so? 'Tis true indeed in one sense, there can be nothing more Orthodox, than was the malice of those Blasphemers.
Can there be any thing more irrational, more dishonourable to God, or more disgraceful to our Religion, than to think that our Saviour Come down from Heaven, only to open, and so to shut up the Gates of Hell? To be a Friend of Publicans and Sinners in the same ill Sense, in which his Enemies spoke him to be so? It's true indeed in one sense, there can be nothing more Orthodox, than was the malice of those Blasphemers.
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Could he come for nothing else but to proclaim a Iubilee for Malefactors, and so to make them more voluptuous, not more vertuous than before? Can we imagin that the Law was so a Schoolmaster to Christ, as that the end of his coming should be to turn us from our Books? to beg us a kind of an endless Playday, and so to send us out as Truants into a Mahomet's Paradise? Can it be possibly consistent (I say not with Scripture only and Reason,
Could he come for nothing Else but to proclaim a Jubilee for Malefactors, and so to make them more voluptuous, not more virtuous than before? Can we imagine that the Law was so a Schoolmaster to christ, as that the end of his coming should be to turn us from our Books? to beg us a kind of an endless Playday, and so to send us out as Truants into a Mahomet's Paradise? Can it be possibly consistent (I say not with Scripture only and Reason,
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but by letting it ride? That the NONLATINALPHABET in Zosimus should be (as the Spaniard there calls it) NONLATINALPHABET; (that is to say in plain English) that the meer Christianity of our Opinions should abundantly expiate for all the Atheism of our Lives? and so that the Gospel should be intended, not for a Rule, but a Dispensation? 'Tis true this Fallacy of the Tempter is too too commonly swallow'd down;
but by letting it ride? That the in Zosimus should be (as the Spaniard there calls it); (that is to say in plain English) that the mere Christianity of our Opinions should abundantly expiate for all the Atheism of our Lives? and so that the Gospel should be intended, not for a Rule, but a Dispensation? It's true this Fallacy of the Tempter is too too commonly swallowed down;
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For in the third of the Acts, at the twentieth Verse, God having raised up his Son Iesus sent him to bless us, (saith St. Peter; ) but how? even NONLATINALPHABET, &c. That blessing altogether consisted in his turning us away every one from our Iniquities.
For in the third of the Acts, At the twentieth Verse, God having raised up his Son Iesus sent him to bless us, (Says Saint Peter;) but how? even, etc. That blessing altogether consisted in his turning us away every one from our Iniquities.
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Again in the fourteenth Verse of the same Chapter, Christ is said indeed to have given himself for us; But immediately it follows, NONLATINALPHABET, &c. The gist consisteth in his Redeeming us from all Iniquity.
Again in the fourteenth Verse of the same Chapter, christ is said indeed to have given himself for us; But immediately it follows,, etc. The gist Consisteth in his Redeeming us from all Iniquity.
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To which at least we may accommodate what is said of our Saviour, Matth. 8. 17. where the NONLATINALPHABET, which is in Beza 's Translation he bare their Sicknesses (or their Sins, ) is in Tertullian 's he took them away. And let the Translation be what it will, sure I am that the reason is very good.
To which At least we may accommodate what is said of our Saviour, Matthew 8. 17. where the, which is in Beza is translation he bore their Sicknesses (or their Sins,) is in Tertullian is he took them away. And let the translation be what it will, sure I am that the reason is very good.
than to give them crutches; rather to rid us of our sins by reducing us to obedience, than by acquitting us only of punishment, to make our sins the more supportable.
than to give them crutches; rather to rid us of our Sins by reducing us to Obedience, than by acquitting us only of punishment, to make our Sins the more supportable.
And as the prime end of his coming hither, was to correct and reform our practice, so his prime business when he was here was (as our Lord) to prescribe us Precepts, and to press for a due obedience to all the Precepts which he prescrib'd.
And as the prime end of his coming hither, was to correct and reform our practice, so his prime business when he was Here was (as our Lord) to prescribe us Precepts, and to press for a due Obedience to all the Precepts which he prescribed.
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He is our Moses in the first place, to make us fit for a blessed Canaan; and then our Ioshua to give us possession. The general Title of the Gospel [ NONLATINALPHABET ] which we love to call the New Testament (and nothing else) would (by a more genuine Translation of the word) be expressed by The new Covenant, that is to say, the new Law. For so it is called by St. Paul, NONLATINALPHABET, the Law of Faith, (Rom. 3. 27.) And as the whole Moral Law was published by Christ, as well as Moses, (which any man may see who will not wink, in the fifth, sixth,
He is our Moses in the First place, to make us fit for a blessed Canaan; and then our Ioshua to give us possession. The general Title of the Gospel [ ] which we love to call the New Testament (and nothing Else) would (by a more genuine translation of the word) be expressed by The new Covenant, that is to say, the new Law. For so it is called by Saint Paul,, the Law of Faith, (Rom. 3. 27.) And as the Whole Moral Law was published by christ, as well as Moses, (which any man may see who will not wink, in the fifth, sixth,
and seventh Chapters of St. Matthew, ) so Christ, as well as Moses, thought fit to give it upon a Mountain. Nor is it unworthy our observation, That throughout the New Testament,
and seventh Chapters of Saint Matthew,) so christ, as well as Moses, Thought fit to give it upon a Mountain. Nor is it unworthy our observation, That throughout the New Testament,
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yet there is not one Promise which is not clogg'd with some Precept. As if our Saviour had esteemed it an easier thing, to make us believing and orthodox Christians, than obedient and sincere ones.
yet there is not one Promise which is not clogged with Some Precept. As if our Saviour had esteemed it an Easier thing, to make us believing and orthodox Christians, than obedient and sincere ones.
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According to which he elsewhere tells us, that they only shall enter into the Kingdom of his Father , not that call upon his Name, but that do his Will. Nay (as there he goes on in the following Verses,) Though a man may have Faith to the working of Miracles, yet if it be built upon the Sand, (as most certainly it is,
According to which he elsewhere tells us, that they only shall enter into the Kingdom of his Father, not that call upon his Name, but that do his Will. Nay (as there he Goes on in the following Verses,) Though a man may have Faith to the working of Miracles, yet if it be built upon the Sand, (as most Certainly it is,
when 'tis not seconded with obedience, ) he foretells what he will say unto men of that sort at the Day of Judgment, NONLATINALPHABET, I never knew you. (Not that Christ can be ignorant of their persons, or their works, to whom he will say, I never knew you. For even that very saying imports he knew them well enough, that is, he knew them to be such, as did deserve that such words should be spoken to them.
when it's not seconded with Obedience,) he foretells what he will say unto men of that sort At the Day of Judgement,, I never knew you. (Not that christ can be ignorant of their Persons, or their works, to whom he will say, I never knew you. For even that very saying imports he knew them well enough, that is, he knew them to be such, as did deserve that such words should be spoken to them.
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that is, I know you to be Persons I cannot own. For as to know in the holy Dialect does often signifie to approve; so not to know does very often import no more than to disown. ) I must confess we might think it exceeding strange,
that is, I know you to be Persons I cannot own. For as to know in the holy Dialect does often signify to approve; so not to know does very often import no more than to disown.) I must confess we might think it exceeding strange,
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and yet as Disobedient may be our selves possess't with them ▪ We may preach to save others, and yet be Castaways our selves. For be we never so zealous Preachers, or Professors of the Gospel; and at the very same time Indulgent Transgressors of the Law; our very Advocate will say,
and yet as Disobedient may be our selves possessed with them ▪ We may preach to save Others, and yet be Castaways our selves. For be we never so zealous Preachers, or Professors of the Gospel; and At the very same time Indulgent Transgressors of the Law; our very Advocate will say,
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And therefore our blessed Saviour being about to leave the world, and to teach his Disciples ( before he left them) how to serve him NONLATINALPHABET, in such a manner as he would like; did not speak in this stile, If ye love me, cast all your Care upon my Promises;
And Therefore our blessed Saviour being about to leave the world, and to teach his Disciples (before he left them) how to serve him, in such a manner as he would like; did not speak in this style, If you love me, cast all your Care upon my Promises;
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(althô there is a place for each of these too,) But, as preparatory to Both, If ye love me, keep my Commandments, John 14. 15. which was as if he should have said, shew me your Faith by your works, and your Love by your obedience. Plainly implying to Them and Us, that our Sonship does not give us any Exemption from our Service; our Service being the only thing by which we are able to prove our Sonship. As Christ hath a Priestly, and a Prophetical, so hath he also a Kingly Office.
(althô there is a place for each of these too,) But, as preparatory to Both, If you love me, keep my commandments, John 14. 15. which was as if he should have said, show me your Faith by your works, and your Love by your Obedience. Plainly implying to Them and Us, that our Sonship does not give us any Exemption from our Service; our Service being the only thing by which we Are able to prove our Sonship. As christ hath a Priestly, and a Prophetical, so hath he also a Kingly Office.
but to tread in his very Footsteps. According to that of the Pythagoreans (which deserves for its worth to be Christianiz'd, however writ by that Hierocles who writ a Book against Christ, ) NONLATINALPHABET.
but to tread in his very Footsteps. According to that of the pythagoreans (which deserves for its worth to be Christianized, however writ by that Hierocles who writ a Book against christ,).
to wit, our being pure as he is pure, (v. 3.) and our being Righteous as he is Righteous, (v. 7.) And our Saviour to the same purpose, having mustred up his Precepts with the several Promises annext, makes a kind of a Corollarie or rather Abridgment of the whole, not at all with a command, that we be happy as God is happy, but with an NONLATINALPHABET, be ye perfect as he is perfect.
to wit, our being pure as he is pure, (v. 3.) and our being Righteous as he is Righteous, (v. 7.) And our Saviour to the same purpose, having mustered up his Precepts with the several Promises annexed, makes a kind of a Corollary or rather Abridgment of the Whole, not At all with a command, that we be happy as God is happy, but with an, be you perfect as he is perfect.
Thus as briefly, and yet as fully as I could possibly contrive, I have shew'd the chiefest end of our blessed Saviour's coming hither, and his principal Business when he was here. It was not only as a Saviour, to propose Promises to our Faith;
Thus as briefly, and yet as Fully as I could possibly contrive, I have showed the chiefest end of our blessed Saviour's coming hither, and his principal Business when he was Here. It was not only as a Saviour, to propose Promises to our Faith;
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nor only as a Teacher, to fiill our heads with new knowledge, but as a Soveraign, and a Prince, (as St. Peter calls him) to exact obedience to his Commands. And to place it without dispute, He made it part of his business, when he was here, to let us know, why he came hither.
nor only as a Teacher, to fiill our Heads with new knowledge, but as a Sovereign, and a Prince, (as Saint Peter calls him) to exact Obedience to his Commands. And to place it without dispute, He made it part of his business, when he was Here, to let us know, why he Come hither.
and that in each sense of the word NONLATINALPHABET, not by fulfilling it only, but by filling it up too. For thô nothing could be completer than the Law Moral in it self,
and that in each sense of the word, not by fulfilling it only, but by filling it up too. For though nothing could be completer than the Law Moral in it self,
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From all which it follows (do what we can) that Unless our Righteousness shall exceed the Righteousness of the Iews, we shall in no wise enter into the Kingdom of Heaven.
From all which it follows (do what we can) that Unless our Righteousness shall exceed the Righteousness of the Iews, we shall in no wise enter into the Kingdom of Heaven.
For can there be any thing more agreeable to the judgment of common Sense, (I had almost said of Carnality it self) than that where God hath afforded a greater Stock, he should expect a greater Increase; that where he hath strengthened the Shoulders, he should in proportion increase the Burden? And that as he hath shrunk up the Mosaical Law,
For can there be any thing more agreeable to the judgement of Common Sense, (I had almost said of Carnality it self) than that where God hath afforded a greater Stock, he should expect a greater Increase; that where he hath strengthened the Shoulders, he should in proportion increase the Burden? And that as he hath shrunk up the Mosaical Law,
so he should also extend the Moral? Of Moses we know, that he had a Vail upon his Promises, as well as upon his Face; and was as obscure upon Mount Nebo, as before he had been upon Mount Sinai. Whereas our Antitype of Moses hath been graciously pleas'd to uncover Both. The Iews beheld Christ as in a Glass, but we (in comparison) face to face. They walk't by Twilight, but we by the Sun in his Meridian. They were us'd like little Children, but we like Men. They had a Sensible good propos'd,
so he should also extend the Moral? Of Moses we know, that he had a vail upon his Promises, as well as upon his Face; and was as Obscure upon Mount Nebo, as before he had been upon Mount Sinai. Whereas our Antitype of Moses hath been graciously pleased to uncover Both. The Iews beheld christ as in a Glass, but we (in comparison) face to face. They walked by Twilight, but we by the Sun in his Meridian. They were used like little Children, but we like Men. They had a Sensible good proposed,
but we a Kingdom not to be moved. They were promis'd a Redemption indeed from Egypt, but we from Hell. They to be fed with milk and hony, but we never to hunger or thirst. They a long life, but we an Eternal one.
but we a Kingdom not to be moved. They were promised a Redemption indeed from Egypt, but we from Hell. They to be fed with milk and honey, but we never to hunger or thirst. They a long life, but we an Eternal one.
They a Canaan, but we a Heaven. And that God will exact the most strict accompt of our wanderings, to whom he hath held the greatest light for the better clearing of our ways, we may infer from our Saviour's words in the eleventh Chapter of St. Matthew, where Tyre and Sidon are more excusable than Corazin and Bethsaida, because the later had been obliged with greater Means of Conviction, but all in vain.
They a Canaan, but we a Heaven. And that God will exact the most strict account of our wanderings, to whom he hath held the greatest Light for the better clearing of our ways, we may infer from our Saviour's words in the eleventh Chapter of Saint Matthew, where Tyre and Sidon Are more excusable than Chorazin and Bethsaida, Because the later had been obliged with greater Means of Conviction, but all in vain.
This affords a Lesson for our Humiliation, That however our Reward is extremely Great, even a Kingdom which cannot be moved, (a Kingdom of Grace and of Glory too,) yet God hath placed it very high, and the way to it is very steep. We must not flatter our selves therefore, that we are able to fall upwards; that with a yawning Relyance we can ever climb up the Hill of Sion, and drop as 'twere into Heaven with a drowzy Confidence. We have no incouragement from our Apostle, to believe we shall go thither, by meerly believing we are Regenerate,
This affords a lesson for our Humiliation, That however our Reward is extremely Great, even a Kingdom which cannot be moved, (a Kingdom of Grace and of Glory too,) yet God hath placed it very high, and the Way to it is very steep. We must not flatter our selves Therefore, that we Are able to fallen upward; that with a yawning Reliance we can ever climb up the Hill of Sion, and drop as 'twere into Heaven with a drowsy Confidence. We have no encouragement from our Apostle, to believe we shall go thither, by merely believing we Are Regenerate,
and cannot fail of our being there. He does not here press on his Hebrew Christians, to receive their Salvation with Faith; but to serve for it with Reverence. Not to expect it only with confidence, but strictly to endeavour it with godly Fear. For our God is a Consuming Fire.
and cannot fail of our being there. He does not Here press on his Hebrew Christians, to receive their Salvation with Faith; but to serve for it with reverence. Not to expect it only with confidence, but strictly to endeavour it with godly fear. For our God is a Consuming Fire.
THe words (in general ) are a Command, delivered by St. Paul, in the Name of God the Great Master, to the Servants of God, in the Church at Philippi. In which there are chiefly four things to be consider'd.
THe words (in general) Are a Command, Delivered by Saint Paul, in the Name of God the Great Master, to the Servants of God, in the Church At Philippi. In which there Are chiefly four things to be considered.
First the quality of the Servants. Next the wages which they expected. Thirdly the work, with which the wages was to be earn'd. And lastly the manner, or qualification, with which the working was to be cloath'd.
First the quality of the Servants. Next the wages which they expected. Thirdly the work, with which the wages was to be earned. And lastly the manner, or qualification, with which the working was to be clothed.
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Next for the Wages which they expected, That is expressed by [ NONLATINALPHABET ] to be Salvation; both as it signifies a deliverance from the tremendous Pains of Hell, and as importing an Advancement to the ravishing Ioys of Heaven
Next for the Wages which they expected, That is expressed by [ ] to be Salvation; both as it signifies a deliverance from the tremendous Pains of Hell, and as importing an Advancement to the ravishing Joys of Heaven
Then Thirdly for the Work, with which the Wages was to be earn'd, That is evidently obedience to the Lord Iesus Christ Very significantly implyed in the NONLATINALPHABET,
Then Thirdly for the Work, with which the Wages was to be earned, That is evidently Obedience to the Lord Iesus christ Very significantly employed in the,
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Last of all, for the Manner or Qualification of the working, whereby to make it become effectual for the receiving of the Reward, There must be NONLATINALPHABET, our Salvation is to be wrought for, with Fear and Trembling; And that according to the threefold Signification of this expression.
Last of all, for the Manner or Qualification of the working, whereby to make it become effectual for the receiving of the Reward, There must be, our Salvation is to be wrought for, with fear and Trembling; And that according to the threefold Signification of this expression.
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First with Meekness and Humility. We must not put the least Trust in the greatest Performances of our own; nor must we be puff't or lifted up with the Gifts and Graces which God hath given us.
First with Meekness and Humility. We must not put the least Trust in the greatest Performances of our own; nor must we be puffed or lifted up with the Gifts and Graces which God hath given us.
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Thirdly with Awefulness, and Horror, or holy Dread; Because as God is (in one Cafe) a quickning Light, so he is (in another) a consuming Fire. He who purposely created us to do him service, is He who will turn us to Destruction, unless we serve him as he Requires.
Thirdly with Awfulness, and Horror, or holy Dread; Because as God is (in one Cafe) a quickening Light, so he is (in Another) a consuming Fire. He who purposely created us to do him service, is He who will turn us to Destruction, unless we serve him as he Requires.
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And now to anticipate an Inquiry, how Humility, and Solicitude, (as well as Awefulness and Dread, are comprehended under the notion of Fear, and Trembling, I think it is easy to make it clear from the consideration of the Context; without recourse to those other Scriptures, wherein we meet with the same expression. For
And now to anticipate an Inquiry, how Humility, and Solicitude, (as well as Awfulness and Dread, Are comprehended under the notion of fear, and Trembling, I think it is easy to make it clear from the consideration of the Context; without recourse to those other Scriptures, wherein we meet with the same expression. For
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First in vain should we indeavour the working out of our Salvation, but that it is God who worketh in us both to will, and to do. And therefore we must do it with all Humility of Mind, because in our selves (as of our selves ) there dwelleth no good thing;
First in vain should we endeavour the working out of our Salvation, but that it is God who works in us both to will, and to do. And Therefore we must do it with all Humility of Mind, Because in our selves (as of our selves) there dwells no good thing;
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no not so much as Inclination to any thing that is good, no not so much as Aversation from any thing that is evil. But every good and perfect gift is from above,
no not so much as Inclination to any thing that is good, no not so much as Aversation from any thing that is evil. But every good and perfect gift is from above,
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If we can triumph over the Law, as the strength of Sin, by treading Sin under our Feet, as the sting of Death, All the Thanks must be to God, who hath given us the Victory through our Lord Iesus Christ. And yet Secondly;
If we can triumph over the Law, as the strength of since, by treading since under our Feet, as the sting of Death, All the Thanks must be to God, who hath given us the Victory through our Lord Iesus christ. And yet Secondly;
yet the Apostle makes it a Reason, why we our selves are to work out our own Salvation. And therefore we must do it with Care and Diligence, lest whilst God by his Grace is not wanting unto us, we finally miss of his Glory, by having been wanting unto our selves.
yet the Apostle makes it a Reason, why we our selves Are to work out our own Salvation. And Therefore we must do it with Care and Diligence, lest while God by his Grace is not wanting unto us, we finally miss of his Glory, by having been wanting unto our selves.
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Thus we see there is pregnant Reason, for the Double Importance of the Phrase as 'tis meerly rational. And of the literal Signification I suppose there cannot be any Doubt. For
Thus we see there is pregnant Reason, for the Double Importance of the Phrase as it's merely rational. And of the literal Signification I suppose there cannot be any Doubt. For
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We must work out our Salvation with Fear and Trembling, (in as much as that signifies the greatest Awefulness and Dread, ) because of the Dreadfulness of our Doom, in case we work not at all, or not at all to that purpose that God requires.
We must work out our Salvation with fear and Trembling, (in as much as that signifies the greatest Awfulness and Dread,) Because of the Dreadfulness of our Doom, in case we work not At all, or not At all to that purpose that God requires.
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is also expressed in the later, by the working out of our own Salvation. And as Salvation is a Thing which requires our working; So 'tis not any kind of working will serve our Turn. For
is also expressed in the later, by the working out of our own Salvation. And as Salvation is a Thing which requires our working; So it's not any kind of working will serve our Turn. For
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To wit, [ That however Unavoidable our State of Bliss may seem to us, by our having (with the Philippians) obeyed Always, yet our obedience unto the Gospel or Law of Christ, by which alone we are to work out our own Salvation, is to be qualified and season'd with Fear and Trembling. ]
To wit, [ That however Unavoidable our State of Bliss may seem to us, by our having (with the Philippians) obeyed Always, yet our Obedience unto the Gospel or Law of christ, by which alone we Are to work out our own Salvation, is to be qualified and seasoned with fear and Trembling. ]
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The first of these I have consider'd in a former Subject of Meditation, when I enlarged upon the Matter of which our working is to consist. I now am come to that Part of my General Method and Design, which obligeth me strictly to the consideration of the Second; as touching the Manner or Qualification wherewith our working is to be cloath'd, whereby to make it become effectual for the receiving of our Reward.
The First of these I have considered in a former Subject of Meditation, when I enlarged upon the Matter of which our working is to consist. I now am come to that Part of my General Method and Design, which obliges me strictly to the consideration of the Second; as touching the Manner or Qualification wherewith our working is to be clothed, whereby to make it become effectual for the receiving of our Reward.
To wit, with Meekness and Humility, with Diligence and Solicitude, with Awefulness and Horror, or holy Dread; the threefold Importance of Fear and Trembling; which must first be considered in the Gross, and after that, in the Retail.
To wit, with Meekness and Humility, with Diligence and Solicitude, with Awfulness and Horror, or holy Dread; the threefold Importance of fear and Trembling; which must First be considered in the Gross, and After that, in the Retail.
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First consider'd in the Gross, it shews us a ready and easy way of reconciling and understanding those parts of Scripture, which being taken but in the letter, do seem to differ, and contradict. For there is not any One Passion or Affection of the Mind, either more rigidly forbidden, or more earnestly commanded, than that of Fear.
First considered in the Gross, it shows us a ready and easy Way of reconciling and understanding those parts of Scripture, which being taken but in the Letter, do seem to differ, and contradict. For there is not any One Passion or Affection of the Mind, either more rigidly forbidden, or more earnestly commanded, than that of fear.
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It is so rigidly forbidden, that the fearful and unbelieving have their part in the Lake of Fire and Brimstone, (Rev. 21. 8.) where St. Iohn making a Muster of such as are listed under the Devil, and bound for Hell, sets the Fearful and Unbelieving (as it were) in the Front of the whole Battalia, with which the desperate Prince of Darkness is wont to wage War against the Father of Lights. As for The Murderers, and Whoremongers, The Sorcerers and Idolaters, They all march after in Rank and File; Implying the Fearful and Unbelieving to be the Ringleaders in Hell,
It is so rigidly forbidden, that the fearful and unbelieving have their part in the Lake of Fire and Brimstone, (Rev. 21. 8.) where Saint John making a Muster of such as Are listed under the devil, and bound for Hell, sets the Fearful and Unbelieving (as it were) in the Front of the Whole Battalions, with which the desperate Prince of Darkness is wont to wage War against the Father of Lights. As for The Murderers, and Whoremongers, The Sorcerers and Idolaters, They all march After in Rank and File; Implying the Fearful and Unbelieving to be the Ringleaders in Hell,
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woe be to him that is faint-hearted, for he believeth not, therefore shall he not be defended, (Ecclus. 2. 12, 13.) It seems that Fear is a Thing, of which we ought to be sore afraid; Because it is apt to make us sinners going two ways at once.
woe be to him that is fainthearted, for he Believeth not, Therefore shall he not be defended, (Ecclus 2. 12, 13.) It seems that fear is a Thing, of which we ought to be soar afraid; Because it is apt to make us Sinners going two ways At once.
One in our Principles, and quite another in our Practice. Very fit to be compar'd unto wandering Stars, which are carried towards the West by the Primum Mobile, whilst They are stealing towards the East by their proper motion. When Peter was frighted upon the Sea,
One in our Principles, and quite Another in our Practice. Very fit to be compared unto wandering Stars, which Are carried towards the West by the Primum Mobile, while They Are stealing towards the East by their proper motion. When Peter was frighted upon the Sea,
although it was a good Prayer, yet because it proceeded from Carnal Fear, rather than Faith, our Saviour presently took him up with an NONLATINALPHABET, O Thou of little Faith,
although it was a good Prayer, yet Because it proceeded from Carnal fear, rather than Faith, our Saviour presently took him up with an, Oh Thou of little Faith,
wherefore didst thou doubt? And so it was fitly said by Zachary in his Divine Benedictus, That God did Therefore deliver us out of the hands of our Enemies, that we might serve him without Fear, (Luke 1. 74.) With which agrees That of St. Paul to Timothy; He hath not given us the spirit of Fear,
Wherefore didst thou doubt? And so it was fitly said by Zachary in his Divine Benedictus, That God did Therefore deliver us out of the hands of our Enemies, that we might serve him without fear, (Lycia 1. 74.) With which agrees That of Saint Paul to Timothy; He hath not given us the Spirit of fear,
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And yet for all that it is so earnestly commanded, that we cannot serve God acceptably, unless we serve him with Fear, as well as Reverence, (Heb. 12. penult) Nor can there be any such thing as the working out of our Salvation, unless we do it with Fear and Trembling. For the fear of the Lord is the Beginning of Wisdom, (Prov. 1. 7.) Nay (as Solomon goes on in the fourteenth Chapter, v. 27.) The fear of the Lord is a Fountain of Life; the attainment of which is the end of Wisdom. And thence 'tis set by our Apostle as the highest accomplishment of a Christian, To perfect holiness in the Fear of God, (2 Cor. 7. 1.)
And yet for all that it is so earnestly commanded, that we cannot serve God acceptably, unless we serve him with fear, as well as reverence, (Hebrew 12. penult) Nor can there be any such thing as the working out of our Salvation, unless we do it with fear and Trembling. For the Fear of the Lord is the Beginning of Wisdom, (Curae 1. 7.) Nay (as Solomon Goes on in the fourteenth Chapter, v. 27.) The Fear of the Lord is a Fountain of Life; the attainment of which is the end of Wisdom. And thence it's Set by our Apostle as the highest accomplishment of a Christian, To perfect holiness in the fear of God, (2 Cor. 7. 1.)
It is no more but to distinguish betwixt that which is Carnal, and that which is Spiritual; betwixt the spirit of Bondage, and the spirit of Adoption; betwixt a servile, and filial Fear.
It is no more but to distinguish betwixt that which is Carnal, and that which is Spiritual; betwixt the Spirit of Bondage, and the Spirit of Adoption; betwixt a servile, and filial fear.
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especially that heathenish and carnal fear, the fear of Poverty, and Pain, and other effects of Persecution; the fear that made so many Sinners going two ways at once.
especially that Heathenish and carnal Fear, the Fear of Poverty, and Pain, and other effects of Persecution; the Fear that made so many Sinners going two ways At once.
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And so it casteth out one fear with another; the fear of them that can kill the Body, but are not able to hurt the Soul, with the fear of Him who is able to cast them both into Hell. In this sense 'tis said, we must serve God without Fear.
And so it Cast out one Fear with Another; the Fear of them that can kill the Body, but Are not able to hurt the Soul, with the Fear of Him who is able to cast them both into Hell. In this sense it's said, we must serve God without fear.
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But when I say the same Love doth carry fear along with it, I mean the fear of offending God, the fear of quenching or grieving his holy Spirit; the fear of never doing enough whereby to please him;
But when I say the same Love does carry Fear along with it, I mean the Fear of offending God, the Fear of quenching or grieving his holy Spirit; the Fear of never doing enough whereby to please him;
the fear of falling into Temptation; the fear of a treacherous deceitful heart; that is, the fear of Unsincerity in the performance of our Service; the fear of falling from our own steadfastness, and so of receiving the Grace of God in vain.
the Fear of falling into Temptation; the Fear of a treacherous deceitful heart; that is, the Fear of Unsincerity in the performance of our Service; the Fear of falling from our own steadfastness, and so of receiving the Grace of God in vain.
As a meer carnal fear is a fear of that which is carnal, so a godly fear is the fear of God. First a fear of his Majesty, in respect of which he is a Soveraign; next a fear of his Mercy, in respect of which he is a Father; (for so 'tis said by the Prophet David, There is Mercy with thee, ô Lord, therefore shalt thou be Feared.
As a mere carnal Fear is a Fear of that which is carnal, so a godly Fear is the Fear of God. First a Fear of his Majesty, in respect of which he is a Sovereign; next a Fear of his Mercy, in respect of which he is a Father; (for so it's said by the Prophet David, There is Mercy with thee, o Lord, Therefore shalt thou be Feared.
This Fear of God is so necessary for the Qualification of our obedience, that all without it is nothing worth; and even this, of it self, is wont to supply the place of all. For NONLATINALPHABET; (that is) men fearing God, is an expression made use of by God himself, whereby to signifie conscientious and pious men;
This fear of God is so necessary for the Qualification of our Obedience, that all without it is nothing worth; and even this, of it self, is wont to supply the place of all. For; (that is) men fearing God, is an expression made use of by God himself, whereby to signify conscientious and pious men;
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men who live in obedience to all his Precepts. Iob was said to be an upright, and perfect man, because he was one that feared God. And the words of Moses to Israel have a remarkable Importance;
men who live in Obedience to all his Precepts. Job was said to be an upright, and perfect man, Because he was one that feared God. And the words of Moses to Israel have a remarkable Importance;
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What doth the Lord thy God require of thee, but only to fear the Lord thy God? (Deut. 10. 12.) And what is it to fear him, but (as it follows in the next words) to walk in all his ways, and to love him, and to serve him, with all thy heart,
What does the Lord thy God require of thee, but only to Fear the Lord thy God? (Deuteronomy 10. 12.) And what is it to Fear him, but (as it follows in the next words) to walk in all his ways, and to love him, and to serve him, with all thy heart,
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and with all thy soul? Without this Fear, we shall easily fall into presumption, or into carnal security. We shall not strive to enter in at the strait Gate;
and with all thy soul? Without this fear, we shall Easily fallen into presumption, or into carnal security. We shall not strive to enter in At the strait Gate;
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We shall not give an earnest heed unto the things which we have heard, (Heb. 2. 1.) If we do not fear, lest a promise being left of entring into his Rest, any of us should seem to come short of it, (Heb. 4. 1.) we shall not labour to enter into that Rest, (v. 11.) For who will labour to get a thing, which he verily thinks he hath as good as in possession? Or who will labour to keep a thing, which he verily thinks he can never lose? I will not here stand to shew the manifold danger of their Opinion, who say they were justified from Eternity, and their Sins so forgiven, before committed, That they cannot fall totally, much less finally from Grace;
We shall not give an earnest heed unto the things which we have herd, (Hebrew 2. 1.) If we do not Fear, lest a promise being left of entering into his Rest, any of us should seem to come short of it, (Hebrew 4. 1.) we shall not labour to enter into that Rest, (v. 11.) For who will labour to get a thing, which he verily thinks he hath as good as in possession? Or who will labour to keep a thing, which he verily thinks he can never loose? I will not Here stand to show the manifold danger of their Opinion, who say they were justified from Eternity, and their Sins so forgiven, before committed, That they cannot fallen totally, much less finally from Grace;
although my Text would bear me out in such a profitable Severity. Nor dare I otherwise be severe to any difference in opinion, than as I find it corruptive of Christian Practice.
although my Text would bear me out in such a profitable Severity. Nor Dare I otherwise be severe to any difference in opinion, than as I find it corruptive of Christian Practice.
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The case is clear, that our Apostle having commended his Philippians, for having always obey'd the Gospel, does not there make a stop, as if they had done enough already, or needed no more of his Admonitions; but immediately adds, that they must work for their Salvation;
The case is clear, that our Apostle having commended his Philippians, for having always obeyed the Gospel, does not there make a stop, as if they had done enough already, or needed no more of his Admonitions; but immediately adds, that they must work for their Salvation;
And whatsoever God lends us, he lends us purposely to Employ. Of all that is lent us to be imploy'd, we are every one to render a strict Accompt. And this alone may serve to keep us in all humility of mind, that the more we have, the more we owe, and for so much the more we are accomptable. And for the more we are unable to render a satisfactory Accompt, by so much the more we shall be appal'd at the Day of Reck'ning.
And whatsoever God lends us, he lends us purposely to Employ. Of all that is lent us to be employed, we Are every one to render a strict Account. And this alone may serve to keep us in all humility of mind, that the more we have, the more we owe, and for so much the more we Are accountable. And for the more we Are unable to render a satisfactory Account, by so much the more we shall be appalled At the Day of Reckoning.
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because the unprofitable was commanded to be cast into utter Darkness, Matth. 25. 30. And the Joys of Heaven are express'd by a Crown of Righteousness; as if Eternity of Life were become our due. But all this only by the force of God's Promise who cannot lye; or by the Tenor of the Covenant which God was pleas'd to make with us;
Because the unprofitable was commanded to be cast into utter Darkness, Matthew 25. 30. And the Joys of Heaven Are expressed by a Crown of Righteousness; as if Eternity of Life were become our due. But all this only by the force of God's Promise who cannot lie; or by the Tenor of the Covenant which God was pleased to make with us;
when it is in its Apogaeo, at the utmost Top of its Exaltation, is not worthy to be compar'd with the Glory which shall be revealed in us. For however St. Paul had preach'd the Gospel, and preach'd it too without charge, not living of the Gospel, (which yet by right he might have done,) but making his own hands to serve and minister to his Necessities, that he might not be burdensom unto any; yet he professed he had nothing to glory of, for so gratuitous a preaching the Word of God;
when it is in its Apogee, At the utmost Top of its Exaltation, is not worthy to be compared with the Glory which shall be revealed in us. For however Saint Paul had preached the Gospel, and preached it too without charge, not living of the Gospel, (which yet by right he might have done,) but making his own hands to serve and minister to his Necessities, that he might not be burdensome unto any; yet he professed he had nothing to glory of, for so gratuitous a preaching the Word of God;
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for doing the things that were commanded him? I trow not (saith our Saviour.) Even so ye, (as our Lord goes on to Application,) when ye shall have done all those things that are commanded you, say, we are unprofitable Servants, we have done but our Duty;
for doing the things that were commanded him? I trow not (Says our Saviour.) Even so you, (as our Lord Goes on to Application,) when the shall have done all those things that Are commanded you, say, we Are unprofitable Servants, we have done but our Duty;
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Away then with those Philosophers St. Austin speaks of, qui sibi vitam beatam fabricare vellent, who design'd themselves a Heaven of their own skill and industry. And away with those Pharisees, not only of our Saviour's, but of these our own Times; whose custom 'tis to thank God, for that they are not like other men.
Away then with those Philosophers Saint Austin speaks of, qui sibi vitam Beatific fabricare vellent, who designed themselves a Heaven of their own skill and industry. And away with those Pharisees, not only of our Saviour's, but of these our own Times; whose custom it's to thank God, for that they Are not like other men.
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Sinners not to be approached by men of their Purity. Stand farther off (is their language) for we are holier than you, (Isa. 65. 5.) Conform we rather to St. Paul, the special Badge of whose Saintship was the profoundness of his Humility. For as the chiefest of Sinners do call themselves (by an impious Antiphrasis and Hyperbole) the chief of Saints; so That Apostle on the contrary,
Sinners not to be approached by men of their Purity. Stand farther off (is their language) for we Are Holier than you, (Isaiah 65. 5.) Conform we rather to Saint Paul, the special Badge of whose Saintship was the profoundness of his Humility. For as the chiefest of Sinners do call themselves (by an impious Antiphrasis and Hyperbole) the chief of Saints; so That Apostle on the contrary,
although Chieftain among the Saints, doth call Himself (by an holy M NONLATINALPHABET osis ) The chief of Sinners. When therefore our obedience hath led us to Christ, and Christ is leading us to Heaven, Let us remember the New Ierusalem, though a vastly great City,
although Chieftain among the Saints, does call Himself (by an holy M osis) The chief of Sinners. When Therefore our Obedience hath led us to christ, and christ is leading us to Heaven, Let us Remember the New Ierusalem, though a vastly great city,
Claim we Heaven by a Right, not of Purchace, but of Donation. Having added Obedience to our Faith, add we Meekness to our Obedience. Having done Iustice, and lov'd Mercy, let us walk humbly with our God.
Claim we Heaven by a Right, not of Purchase, but of Donation. Having added obedience to our Faith, add we Meekness to our obedience. Having done justice, and loved Mercy, let us walk humbly with our God.
Again we must do it with fear and trembling, in as much as that signifies the greatest anxiety and solicitude, that we do not run in vain, nor labour in vain, (Philip. 2. 16.) that we do not faint as we are running,
Again we must do it with Fear and trembling, in as much as that signifies the greatest anxiety and solicitude, that we do not run in vain, nor labour in vain, (Philip. 2. 16.) that we do not faint as we Are running,
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and work for it never so hard, yet whilst we are in the Body, and compass'd about with a Tempting world, we cannot say we have work'd it out. So that That is a Thing to be still in doing,
and work for it never so hard, yet while we Are in the Body, and compassed about with a Tempting world, we cannot say we have worked it out. So that That is a Thing to be still in doing,
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and to be done with Fear and Trembling. For as there are a sort of Labourers who do not come into the Vineyard, until the ninth or tenth hour; so there are that fall off in the very Evening, and lose the benefit of their Labour during the heat of the Day. (For when they cease from being Righteous, all their pass't Righteousness shall not be mention'd, (Ezek. 18.) Had not Iudas been worthy, Christ had not made him an Apostle; and had he not been a good Apostle, he had hardly been trusted with the Bag, much less had he been sent to dispense the Gospel. 'Tis very late e're we read the Devil enter'd into Iudas, hardly sooner than a day or two before his Death. And though our Saviour said, he chose twelve, whereof one was a Devil;
and to be done with fear and Trembling. For as there Are a sort of Labourers who do not come into the Vineyard, until the ninth or tenth hour; so there Are that fallen off in the very Evening, and loose the benefit of their Labour during the heat of the Day. (For when they cease from being Righteous, all their passed Righteousness shall not be mentioned, (Ezekiel 18.) Had not Iudas been worthy, christ had not made him an Apostle; and had he not been a good Apostle, he had hardly been trusted with the Bag, much less had he been sent to dispense the Gospel. It's very late ever we read the devil entered into Iudas, hardly sooner than a day or two before his Death. And though our Saviour said, he chosen twelve, whereof one was a devil;
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yet did he not say, He chose a Devil. For Iudas was not a Devil, that is, a Traytor, 'till some time after he had been chosen. Which fitly serves to put us in mind, that if we know what we are, we are not sure of what we shall be.
yet did he not say, He chosen a devil. For Iudas was not a devil, that is, a Traitor, till Some time After he had been chosen. Which fitly serves to put us in mind, that if we know what we Are, we Are not sure of what we shall be.
I know who they are, who breath nothing but Assurance of Life eternal, as if That were the english of NONLATINALPHABET And as if their Rebellions were meritorious, mistake the sturdiness of their Presumption, for the stability of their Faith. So little or nothing are they concern'd in St. Paul 's Exhortation to Fear and Trembling, that supposing they are sure, they think it below them to be solicitous.
I know who they Are, who breath nothing but Assurance of Life Eternal, as if That were the english of And as if their Rebellions were meritorious, mistake the sturdiness of their Presumption, for the stability of their Faith. So little or nothing Are they concerned in Saint Paul is Exhortation to fear and Trembling, that supposing they Are sure, they think it below them to be solicitous.
I would to God that such Professors had but the patience to consider, that St. Peter doth not exhort us to make our selves sure of our Election; but to make our Election sure. The vvord is NONLATINALPHABET, not meant in an Active, but Passive sense;
I would to God that such Professors had but the patience to Consider, that Saint Peter does not exhort us to make our selves sure of our Election; but to make our Election sure. The word is, not meant in an Active, but Passive sense;
as any meer mortal, before, or after. And yet vvith vvhat a deal of fear and trembling, did he run the Race that was set before him? how did he strive for the Mastery? And in order thereunto,
as any mere Mortal, before, or After. And yet with what a deal of Fear and trembling, did he run the Raze that was Set before him? how did he strive for the Mastery? And in order thereunto,
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how very temperate was he in all things? How did he keep under his body? how did he bring it into Subjection? and all for fear, left whilst he was preaching unto others, He himself might be a Castaway? How did he suffer the loss of all things,
how very temperate was he in all things? How did he keep under his body? how did he bring it into Subjection? and all for Fear, left while he was preaching unto Others, He himself might be a Castaway? How did he suffer the loss of all things,
and his NONLATINALPHABET, at once his Rewarder, and his Reward; the setter out of the Prize, and the Goal it self? 'Tis true indeed, He wins that loses, who loses All to win Christ. But, in order unto this end, with what fear and trembling did he press towards the Mark, and reach forth to those things that were before him, embracing a fellowship with the Sufferings of Christ, and being conformable unto his Death;
and his, At once his Rewarder, and his Reward; the setter out of the Prize, and the Goal it self? It's true indeed, He wins that loses, who loses All to win christ. But, in order unto this end, with what Fear and trembling did he press towards the Mark, and reach forth to those things that were before him, embracing a fellowship with the Sufferings of christ, and being conformable unto his Death;
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And here to anticipate an Objection which very easily may be made by a sort of men, I think it of use to be observ'd, That He first had fought the good Fight, and finished his Course, before he durst presume to say (in the following words,) Henceforth is laid up for me a Crown of Righteousness.
And Here to anticipate an Objection which very Easily may be made by a sort of men, I think it of use to be observed, That He First had fought the good Fight, and finished his Course, before he durst presume to say (in the following words,) Henceforth is laid up for me a Crown of Righteousness.
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but a little before his Death, when the Axe and the Headsman stood ready for him, (at least when both were within his Prospect, ) that he was able to speak with so great Assurance. For before that Season, whilst he was yet but in his Course, and had not fought to a perfect Victory; he flatly told his Philippians, He did not speak of his Proficiency in the School of Christ, as if he counted himself to have apprehended, or as if he thought he were already made perfect; But on the contrary, He did so work out his Salvation with Fear and Trembling, as that he macerated himself,
but a little before his Death, when the Axe and the Headsman stood ready for him, (At least when both were within his Prospect,) that he was able to speak with so great Assurance. For before that Season, while he was yet but in his Course, and had not fought to a perfect Victory; he flatly told his Philippians, He did not speak of his Proficiency in the School of christ, as if he counted himself to have apprehended, or as if he Thought he were already made perfect; But on the contrary, He did so work out his Salvation with fear and Trembling, as that he macerated himself,
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lest whilst he preach'd to save others, he himself might not be sav'd. He had not yet endured unto the end, and so he was not yet free from Fear. For he that endureth unto the end, the same is he (saith our Saviour) who shall be sav'd; (Matth. 24. 13.) It was the voice of God himself, (reveal'd from Heaven five several Times) He that overcometh shall inherit all things, Rev. 21. 7. He that overcometh is He that shall eat of the Tree of Life, (Rev. 2. 7.) He that overcometh is He that shall not be hurt with the second Death, (v. 11.) He that overcometh is He that shall eat of the hidden Manna, (v. 17.) And who is he that overcometh, but he that keepeth God's works unto the end, (v. 26.)
lest while he preached to save Others, he himself might not be saved. He had not yet endured unto the end, and so he was not yet free from fear. For he that Endureth unto the end, the same is he (Says our Saviour) who shall be saved; (Matthew 24. 13.) It was the voice of God himself, (revealed from Heaven five several Times) He that Overcometh shall inherit all things, Rev. 21. 7. He that Overcometh is He that shall eat of the Tree of Life, (Rev. 2. 7.) He that Overcometh is He that shall not be hurt with the second Death, (v. 11.) He that Overcometh is He that shall eat of the hidden Manna, (v. 17.) And who is he that Overcometh, but he that Keepeth God's works unto the end, (v. 26.)
and the Devil,) And that our Course is quite finished, (in so much that we are able to lay our hands upon the Goal, ) we then may say with him too, Henceforth is laid up for us a Crown of Righteousness.
and the devil,) And that our Course is quite finished, (in so much that we Are able to lay our hands upon the Goal,) we then may say with him too, Henceforth is laid up for us a Crown of Righteousness.
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That God is NONLATINALPHABET, a righteous Iudge, who will not be so Unfaithful (having given us a Promise, ) as to forget our work and labour of love, (Heb. 6. 10.) And so being sure to be with Christ, we may desire to be dissolv'd too.
That God is, a righteous Judge, who will not be so Unfaithful (having given us a Promise,) as to forget our work and labour of love, (Hebrew 6. 10.) And so being sure to be with christ, we may desire to be dissolved too.
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But whilst we are upon the way, and we cannot tell how far from our Iourneys end; Nor what may happen 'twixt This and That; sure the use we are to make of our present standing, is to take great heed that we do not fall. We must beware,
But while we Are upon the Way, and we cannot tell how Far from our Journeys end; Nor what may happen betwixt This and That; sure the use we Are to make of our present standing, is to take great heed that we do not fallen. We must beware,
The higher we stand in God's Favour, we must beware so much the more, that we be not high-minded, but rather fear; lest for having (like Capernaum ) been lifted up to Heaven, we be the rather (like Capernaum ) cast down to Hell.
The higher we stand in God's Favour, we must beware so much the more, that we be not High-minded, but rather Fear; lest for having (like Capernaum) been lifted up to Heaven, we be the rather (like Capernaum) cast down to Hell.
And St. Peter applys it to certain Christians, who have made it good in the Application; even by growing Unrighteous after Regeneration, (2 Pet. 2. ult.) For having been wash'd from the Mire of Sin Original by the Laver of Baptism, and from the Mire of Sins Actual by the blood of Iesus Christ, in the other Sacrament of Eucharist, they have committed the very Sins, of which they had solemnly repented, and so their latter end hath been worse than their beginning. Now ▪ putting the Case unto our selves, we know not what may arrive betwixt the Cup and the Lip, much less betwixt This and the Day of Iudgment; especially if we meet with a Time of Trial. We cannot be confident of our strength upon any better Ground than St. Peter stood on.
And Saint Peter Applies it to certain Christians, who have made it good in the Application; even by growing Unrighteous After Regeneration, (2 Pet. 2. ult.) For having been washed from the Mire of since Original by the Laver of Baptism, and from the Mire of Sins Actual by the blood of Iesus christ, in the other Sacrament of Eucharist, they have committed the very Sins, of which they had solemnly repented, and so their latter end hath been Worse than their beginning. Now ▪ putting the Case unto our selves, we know not what may arrive betwixt the Cup and the Lip, much less betwixt This and the Day of Judgement; especially if we meet with a Time of Trial. We cannot be confident of our strength upon any better Ground than Saint Peter stood on.
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when Christ is under a Condemnation. If we have follow'd him to Golgotha, we must religiously fear to forsake him there. For let our Enduring be what it will, it will be found to no purpose,
when christ is under a Condemnation. If we have followed him to Golgotha, we must religiously Fear to forsake him there. For let our Enduring be what it will, it will be found to no purpose,
unless we endure unto the end. And thence it follows, that 'till we have Happiness in Possession, we are to live by such a Faith, as doth admit an holy mixture of fear and trembling. This Mode or Manner of our obedience being as rigidly requir'd by God Almighty,
unless we endure unto the end. And thence it follows, that till we have Happiness in Possession, we Are to live by such a Faith, as does admit an holy mixture of Fear and trembling. This Mode or Manner of our Obedience being as rigidly required by God Almighty,
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Not only Faith, and Repentance, and Amendment of Life, but also Perseverance in each of These, is the Condition of the Promises which God in Christ hath made to us.
Not only Faith, and Repentance, and Amendment of Life, but also Perseverance in each of These, is the Condition of the Promises which God in christ hath made to us.
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and the rejoycing of the hope firm unto the end, (Heb. 3. 6.) Take heed therefore Brethren (as it follows a little after) lest there be in any of you an evil heart of unbelief, in departing from the living God, (v. 12.) But exhort one another daily,
and the rejoicing of the hope firm unto the end, (Hebrew 3. 6.) Take heed Therefore Brothers (as it follows a little After) lest there be in any of you an evil heart of unbelief, in departing from the living God, (v. 12.) But exhort one Another daily,
whilst it is call'd, To Day, lest any of you be harden'd through the deceitfulness of Sin, (v. 13.) For we are made partakers of Christ, (not absolutely, but with an If, ) If we hold the beginning of our Confidence steadfast unto the end, (v. 14.)
while it is called, To Day, lest any of you be hardened through the deceitfulness of since, (v. 13.) For we Are made partakers of christ, (not absolutely, but with an If,) If we hold the beginning of our Confidence steadfast unto the end, (v. 14.)
Now what needed the holy Penman to have crowded and throng'd so many Caveats so thick together in that one Chapter, (and in other Chapters of that Epistle,) if the People of God are so sure of Heaven, that there is not place left for a fear of Hell? If some at least who were enlightned, and by true Grace sanctified, do turn Mammelucks and Apostates, as Lycerus hath observ'd,
Now what needed the holy Penman to have crowded and thronged so many Caveats so thick together in that one Chapter, (and in other Chapters of that Epistle,) if the People of God Are so sure of Heaven, that there is not place left for a Fear of Hell? If Some At least who were enlightened, and by true Grace sanctified, do turn Mammelucks and Apostates, as Lycerus hath observed,
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For God's promises to us of a Spiritual Canaan, are no more absolute than those of a Temporal Canaan, which he made heretofore to his People Israel. And since he swore to the Provokers which came with Moses out of Aegypt, that notwithstanding his promise, (which appears by that to have been conditional, ) they should not enter into his Rest, (Heb. 3. 18.) the Apostle tells us we ought to fear, lest (if we do as they did) we come short (as they did) of the conditional promise proposed to us, (Heb 4. 1.) And conformably to this, St. Iohn doth earnestly exhort us, to look to our selves, that we lose not the things which we have wrought,
For God's promises to us of a Spiritual Canaan, Are no more absolute than those of a Temporal Canaan, which he made heretofore to his People Israel. And since he swore to the Provokers which Come with Moses out of Egypt, that notwithstanding his promise, (which appears by that to have been conditional,) they should not enter into his Rest, (Hebrew 3. 18.) the Apostle tells us we ought to Fear, lest (if we do as they did) we come short (as they did) of the conditional promise proposed to us, (Hebrew 4. 1.) And conformably to this, Saint John does earnestly exhort us, to look to our selves, that we loose not the things which we have wrought,
but that we may receive a full Reward, (2 Joh. 8.) And he that saith here for our Consolation, [ It is God that worketh in us to will and to do of his good pleasure, ] doth also say for our greater Caution, that we our selves are to work out our own Salvation.
but that we may receive a full Reward, (2 John 8.) And he that Says Here for our Consolation, [ It is God that works in us to will and to do of his good pleasure, ] does also say for our greater Caution, that we our selves Are to work out our own Salvation.
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Plainly intimating unto us, (for he is not guilty of Contradictions, ) That God's working in us to will and to do, is not after an irresistible, but congruous manner; not as with natural, but as with voluntary Agents;
Plainly intimating unto us, (for he is not guilty of Contradictions,) That God's working in us to will and to do, is not After an irresistible, but congruous manner; not as with natural, but as with voluntary Agents;
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so we have ours, in the great Business of our Salvation, Because we are many times threatned with falling short of the promise, in Case we depart from the living God.
so we have ours, in the great Business of our Salvation, Because we Are many times threatened with falling short of the promise, in Case we depart from the living God.
For God cannot threaten to be reveng'd upon his Creatures, for what Himself doth either do, or not do, but for what is either performed, or not performed, by his Creatures. It being not possibly imputable to the Creature, that God hath made it Thus, or Thus; any more than God himself can be accomptable to his Creature, why he made it Thus, or Thus. God indeed doth NONLATINALPHABET, most divinely work in us both to will, and to do, the work required to our Salvation. But 'tis that we may NONLATINALPHABET, work out that work which he is pleas'd to work in us.
For God cannot threaten to be revenged upon his Creatures, for what Himself does either do, or not do, but for what is either performed, or not performed, by his Creatures. It being not possibly imputable to the Creature, that God hath made it Thus, or Thus; any more than God himself can be accountable to his Creature, why he made it Thus, or Thus. God indeed does, most divinely work in us both to will, and to do, the work required to our Salvation. But it's that we may, work out that work which he is pleased to work in us.
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And by consequence we must do it with fear and trembling, lest when God hath done his part, we finally miss of Salvation, for having been wanting in doing ours.
And by consequence we must do it with Fear and trembling, lest when God hath done his part, we finally miss of Salvation, for having been wanting in doing ours.
And this doth lead us to consider the third Importance of the expression, the very great Awefulness or Dread, with which we are to work out our own Salvation.
And this does led us to Consider the third Importance of the expression, the very great Awfulness or Dread, with which we Are to work out our own Salvation.
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The two first were rational, this third is Literal. And indeed the third may be deduced out of the second. For if we may fall as well as others, we may be lyable to vengeance, as well as others.
The two First were rational, this third is Literal. And indeed the third may be deduced out of the second. For if we may fallen as well as Others, we may be liable to vengeance, as well as Others.
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That which calls for our solicitude, deserves our Fear. And that which was St. Paul 's reason, may well be ours, even because our God is a Consuming Fire.
That which calls for our solicitude, deserves our fear. And that which was Saint Paul is reason, may well be ours, even Because our God is a Consuming Fire.
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That working out their Salvation with fear and trembling, they never may come to the place of Torment. The same Spirit that saith, Fear not them that can kill the Body only, (which is a fear proceeding from the spirit of Bondage,) doth also say at the same Time, But rather fear Him who can cast both Body and Soul into Hell.
That working out their Salvation with Fear and trembling, they never may come to the place of Torment. The same Spirit that Says, fear not them that can kill the Body only, (which is a Fear proceeding from the Spirit of Bondage,) does also say At the same Time, But rather Fear Him who can cast both Body and Soul into Hell.
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It's true indeed, we may be brutishly valiant, and over-daringly encounter the wrath of Heaven, without the least fear of the pains of Hell. But this (I say) is a beastly courage; an arrant NONLATINALPHABET that is to say, A fool-hardiness rather than valour. True Valour being That, that is built on Reason. Nor can we Reasonably be free from the fear of Hell, until we come to be sure of Heaven.
It's true indeed, we may be brutishly valiant, and over-daringly encounter the wrath of Heaven, without the least Fear of the pains of Hell. But this (I say) is a beastly courage; an arrant that is to say, A foolhardiness rather than valour. True Valour being That, that is built on Reason. Nor can we Reasonably be free from the Fear of Hell, until we come to be sure of Heaven.
and make us sure to miss of Heaven, by making us dream it is unavoidable. For as God in his Iudgment is no Respecter of Persons, so neither was he in his Decrees. As his Rule is in Time, to judge us according to our works; so he decreed from all Aeternity, to proceed in Time by that Rule. He did determin the end of men, with a special respect to their Qualifications, (from whence his Decree is call'd respective, ) But he did absolutely determin that men who are thus or thus qualified, should come to this or that end.
and make us sure to miss of Heaven, by making us dream it is unavoidable. For as God in his Judgement is no Respecter of Persons, so neither was he in his Decrees. As his Rule is in Time, to judge us according to our works; so he decreed from all Eternity, to proceed in Time by that Rule. He did determine the end of men, with a special respect to their Qualifications, (from whence his decree is called respective,) But he did absolutely determine that men who Are thus or thus qualified, should come to this or that end.
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so they may candidly be granted to be Respective in Another. This methinks should be the Judgment of all Mankind, (being so visible in it self, and of so necessary Importance to the well-ordering of our Lives, ) That God did absolutely decree a most indissoluble Connexion betwixt Repentance and Salvation, as betwixt Impenitence and Condemnation. Which proves the end to have been decreed with a special respect unto the means. Let this one thing be granted, (as well for the Comfort of the good, as for a Terror to evil Doers, ) And I,
so they may candidly be granted to be Respective in another. This methinks should be the Judgement of all Mankind, (being so visible in it self, and of so necessary Importance to the well-ordering of our Lives,) That God did absolutely Decree a most indissoluble Connexion betwixt Repentance and Salvation, as betwixt Impenitence and Condemnation. Which Proves the end to have been decreed with a special respect unto the means. Let this one thing be granted, (as well for the Comfort of the good, as for a Terror to evil Doers,) And I,
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For the Decree which is respective in sensu diviso, may so be proved to be Absolute in sensu composito, as to afford a Demonstration, That God's Decree of the several Ends was in respect to the several Means. For if in sensu composito, He did absolutely decree, that all who are faithful and repent should belong to Heaven, and that all who are faithless and impenitent should in like manner belong to Hell; Then his Decree was respective (in sensu diviso ) of that Repentance, or Impenitence, by which Professors do belong to Heaven, or Hell. From whence it follows unavoidably, that if we are faithless and impenitent, (be it in a greater, or lesser measure,) we ought to be affected with fear and trembling, (in the literal sense of this expression,) and never to give our selves Rest,
For the decree which is respective in sensu diviso, may so be proved to be Absolute in sensu composito, as to afford a Demonstration, That God's decree of the several Ends was in respect to the several Means. For if in sensu composito, He did absolutely Decree, that all who Are faithful and Repent should belong to Heaven, and that all who Are faithless and impenitent should in like manner belong to Hell; Then his decree was respective (in sensu diviso) of that Repentance, or Impenitence, by which Professors do belong to Heaven, or Hell. From whence it follows avoidable, that if we Are faithless and impenitent, (be it in a greater, or lesser measure,) we ought to be affected with Fear and trembling, (in the literal sense of this expression,) and never to give our selves Rest,
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until we be faithful, and do repent. But faithful and penitent we cannot be, till by the power of God's Grace, (after our Prayers and Tears shall have given him no Rest ) he shall be pleas'd to work in us, and with us too, not only to will, but to do his work.
until we be faithful, and do Repent. But faithful and penitent we cannot be, till by the power of God's Grace, (After our Prayers and Tears shall have given him no Rest) he shall be pleased to work in us, and with us too, not only to will, but to do his work.
That by the power of his Grace we may all endeavour, and by the power of his Grace on our Endeavours, we our selves may have a Power too, whereby to work out our own Salvation.
That by the power of his Grace we may all endeavour, and by the power of his Grace on our Endeavours, we our selves may have a Power too, whereby to work out our own Salvation.
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And work for it we must with a sacred horror, because of the Dreadfulness of our Doom, if we work remissly. For as (on one side) God himself cannot condemn us, (although our sins past have been very great, ) if we immediately repent and amend our lives, because he is faithful who hath promised, and he hath promised forgiveness to all that repent and turn unto him;
And work for it we must with a sacred horror, Because of the Dreadfulness of our Doom, if we work remissly. For as (on one side) God himself cannot condemn us, (although our Sins passed have been very great,) if we immediately Repent and amend our lives, Because he is faithful who hath promised, and he hath promised forgiveness to all that Repent and turn unto him;
yet if we return from Righteousness to Sin, God himself cannot save us, without our Repentance and Reformation, because he hath sworn that the Impenitent shall not enter into his Rest. Not that God can be overpower'd by any Quality in the Creature, whether Repentance in the first Case,
yet if we return from Righteousness to since, God himself cannot save us, without our Repentance and Reformation, Because he hath sworn that the Impenitent shall not enter into his Rest. Not that God can be overpowered by any Quality in the Creature, whither Repentance in the First Case,
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or Impenitence in the second; But because his Power (in the first ) is suspended by his Mercy, as it stands in conjunction with his Truth. For in his Mercy he made a Promise to give us pardon if we repent, and in his Truth he must perform it.
or Impenitence in the second; But Because his Power (in the First) is suspended by his Mercy, as it Stands in conjunction with his Truth. For in his Mercy he made a Promise to give us pardon if we Repent, and in his Truth he must perform it.
Now since each of these Cases concerns us All, (be we never so good, or be we never so evil, ) I need not shew by another Medium how the love of God's Mercy doth consist with a fear of his Indignation, and how whilst we love him as a Father, we ought to fear him as a Judge.
Now since each of these Cases concerns us All, (be we never so good, or be we never so evil,) I need not show by Another Medium how the love of God's Mercy does consist with a Fear of his Indignation, and how while we love him as a Father, we ought to Fear him as a Judge.
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But (to conclude with such a Caveat, as may best of all become an Ingenuous People) Take we heed that our Fear do not swallow up our Love; for fear it swallow up us too in the Bottomless Pit of Desperation. We must serve God with Fear, but so as to fear him also for Love. Ever saying with the Psalmist, There is mercy with thee ô Lord,
But (to conclude with such a Caveat, as may best of all become an Ingenuous People) Take we heed that our fear do not swallow up our Love; for Fear it swallow up us too in the Bottomless Pit of Desperation. We must serve God with fear, but so as to Fear him also for Love. Ever saying with the Psalmist, There is mercy with thee o Lord,
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we shall break thy Commandments without the fear of being damn'd, because we know thou art slow to anger, and being angry art quickly pleas'd; But because of thy mercy thou shalt be feared. And there is good reason for it.
we shall break thy commandments without the Fear of being damned, Because we know thou art slow to anger, and being angry art quickly pleased; But Because of thy mercy thou shalt be feared. And there is good reason for it.
For by how much the kinder a Father is, a well-natur'd Son will fear to offend him so much the more. And the more our Father which is in Heaven does even delight to please us, (by heaping his Mercies and Favours on us,) by so much the more shall we be afraid, (if we are well-natur'd Children) to exasperate our Father which is in Heaven.
For by how much the kinder a Father is, a well-natured Son will Fear to offend him so much the more. And the more our Father which is in Heaven does even delight to please us, (by heaping his mercies and Favours on us,) by so much the more shall we be afraid, (if we Are well-natured Children) to exasperate our Father which is in Heaven.
What then remains, but that we ponder these things, and lay them up in our hearts, and draw them forth into our Actions, and daily repeat them in our Lives, And reap the comfort of so doing, in the hour of Death, and the Day of Iudgment.
What then remains, but that we ponder these things, and lay them up in our hearts, and draw them forth into our Actions, and daily repeat them in our Lives, And reap the Comfort of so doing, in the hour of Death, and the Day of Judgement.
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Which God of his Mercy prepare us for, even for the glory of his Name, and for the worthiness of his Son; To whom, with the Father, in the Unity of the Spirit, be ascribed by us, and by all the World, Blessing, and Glory, and Honour, and Power, and Wisdom, and Thanksgiving, from this time forward for evermore.
Which God of his Mercy prepare us for, even for the glory of his Name, and for the worthiness of his Son; To whom, with the Father, in the Unity of the Spirit, be ascribed by us, and by all the World, Blessing, and Glory, and Honour, and Power, and Wisdom, and Thanksgiving, from this time forward for evermore.
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THus the Iailour at Philippi sought to his Pris'ners for a Deliverance. Not his ordinary Pris'ners, who at once were in Bondage to Him and Satan; And were bound up in Misery as well as Iron; who had NONLATINALPHABET, spirits so gross, and so incrassat, and so manacl'd to the Flesh, that together with their Bodies, their Souls were put into the Stocks, as knowing no better Liberty than what consisted in the Freedom of Hands and Feet. But the Pris'ners in the Text were Pris'ners only NONLATINALPHABET.
THus the Jailor At Philippi sought to his Prisoners for a Deliverance. Not his ordinary Prisoners, who At once were in Bondage to Him and Satan; And were bound up in Misery as well as Iron; who had, spirits so gross, and so incrassat, and so manacled to the Flesh, that together with their Bodies, their Souls were put into the Stocks, as knowing no better Liberty than what consisted in the Freedom of Hands and Feet. But the Prisoners in the Text were Prisoners only.
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Men whose Liberty did consist in the ubiquity of their Thoughts, and in being made free of the New Ierusalem. Men, who by living the Life of Faith, maintain'd an Intercourse with God and his glorious Angels. And though their Carkasses or Outsides were contiguous to the Earth, yet their Commerce and Conversation was still in Heaven. They were at once such a Free and such a Dreadful sort of Pris'ners, as by their Liberty to pray, and to sing praises unto God, (v. 25.) may be said to have taken their Prison Captive. For their Midnight Devotions were suddainly follow'd with an Earthquake; in so much that the Foundations of the Prison were shaken, the Doors flew open of themselves, and the Bands of the Pris'ners were all unloos'd, (v. 26.) Nor indeed is it a wonder, that such a Miracle should be seen in so blind a Dungeon, whilst the Pris'ners that were in it were Paul and Silas. For These were two of that little number, by whom the world had been turned upside down, Acts 17. 6. not in that malitious sense, in which the words were there us'd, by the certain leud fellows of the baser sort, who had assaulted the House of Jason, and set the City in an uproar, (v. 5.) They having turn'd it upside down, not for the worse, but for the better.
Men whose Liberty did consist in the ubiquity of their Thoughts, and in being made free of the New Ierusalem. Men, who by living the Life of Faith, maintained an Intercourse with God and his glorious Angels. And though their Carcases or Outsides were contiguous to the Earth, yet their Commerce and Conversation was still in Heaven. They were At once such a Free and such a Dreadful sort of Prisoners, as by their Liberty to pray, and to sing praises unto God, (v. 25.) may be said to have taken their Prison Captive. For their Midnight Devotions were suddenly followed with an Earthquake; in so much that the Foundations of the Prison were shaken, the Doors flew open of themselves, and the Bans of the Prisoners were all unloosed, (v. 26.) Nor indeed is it a wonder, that such a Miracle should be seen in so blind a Dungeon, while the Prisoners that were in it were Paul and Silas. For These were two of that little number, by whom the world had been turned upside down, Acts 17. 6. not in that malicious sense, in which the words were there used, by the certain lewd Fellows of the baser sort, who had assaulted the House of Jason, and Set the city in an uproar, (v. 5.) They having turned it upside down, not for the Worse, but for the better.
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The Confusion which they made did tend to Harmony, and Order. They made men Antipodes to themselves, by their contrary walking to what they hitherto had done.
The Confusion which they made did tend to Harmony, and Order. They made men Antipodes to themselves, by their contrary walking to what they hitherto had done.
And so in effect, They turn'd a Chaos upside down, more properly than a World. Or if it must needs be call'd a world, it was the world lying in wickedness, 1 Joh. 5. 19. The world compos'd of three Ingredients, which made it fit to be cleans'd by another Deluge. For all that is in the world (as the same St. Iohn saith) is the Lust of the Flesh, the Lust of the Eye, and the Pride of Life.
And so in Effect, They turned a Chaos upside down, more properly than a World. Or if it must needs be called a world, it was the world lying in wickedness, 1 John 5. 19. The world composed of three Ingredients, which made it fit to be cleansed by Another Deluge. For all that is in the world (as the same Saint John Says) is the Lust of the Flesh, the Lust of the Eye, and the Pride of Life.
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And this alone was That world, which by Precept, and Example, by Life, and Doctrin, these first Preachers of Christ were to turn upside down. And this accordingly they did in a great many respects.
And this alone was That world, which by Precept, and Exampl, by Life, and Doctrine, these First Preachers of christ were to turn upside down. And this accordingly they did in a great many respects.
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As in opening the Eyes of the Ignorant Gentiles, and in mollifying the Hearts of the stubborn Iews, and in breaking down the Partition-wall, which God himself had built up betwixt the Iew and the Gentile. They turn'd the world upside down, by beating Swords into Plough-shares, and warlike Spears into peaceful Pruning-hooks. By making the Lamb to lye down with the Wolf, and the Kid with the Hyaena. By making Friendship and Peace between the Greek and the Iew, as between the Iew and the Samaritan. By turning Infidels into Believers; Idolaters into Christians; and the rebellious Sons of Darkness into Children of the Light. Thus without Archimedes his Postulatum or Hypothesis, NONLATINALPHABET,
As in opening the Eyes of the Ignorant Gentiles, and in mollifying the Hearts of the stubborn Iews, and in breaking down the Partition-wall, which God himself had built up betwixt the Iew and the Gentile. They turned the world upside down, by beating Swords into Ploughshares, and warlike Spears into peaceful Pruning-hooks. By making the Lamb to lie down with the Wolf, and the Kid with the Hyaena. By making Friendship and Peace between the Greek and the Iew, as between the Iew and the Samaritan. By turning Infidels into Believers; Idolaters into Christians; and the rebellious Sons of Darkness into Children of the Light. Thus without Archimedes his Postulatum or Hypothesis,,
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For Paul and Silas who were yesterday as the off-scowring of the Earth, are now on a suddain entertain'd as two Inhabitants of Heaven. They who yesterday had been drag'd, both in their Persons, and in their Names, through the publick Marketplace of Philippi, (v. 19.) who had had their Cloaths rent, and been beaten with Rods, (v. 22.) who had been thrown into a Dungeon as a Couple of pernicious and insufferable men, (v. 24.) are now revered and sought unto,
For Paul and Silas who were yesterday as the offscouring of the Earth, Are now on a sudden entertained as two Inhabitants of Heaven. They who yesterday had been dragged, both in their Persons, and in their Names, through the public Marketplace of Philippi, (v. 19.) who had had their Clothes rend, and been beaten with Rods, (v. 22.) who had been thrown into a Dungeon as a Couple of pernicious and insufferable men, (v. 24.) Are now revered and sought unto,
as the very Oracles of God. That very Iailour who was yesterday putting their Feet into the Stocks, and thrusting them into the inner Prison, (v. 24.) is now awak'd by their Musick, and stands affrighted at their Liberty, and is ready to kill himself with his Sword, for fear of dying by their Escape; when, being hinder'd by his Pris'ners from offering violence to Himself, he even springs into their Presence with fear and trembling, and (by Faith coupl'd with Fear) falls down prostrate at their Feet with this short Inquiry, (an Inquiry very plain, but yet sufficiently mysterious, and as copious in the sense, as it is short in the letter, ) What must I do, that I may be saved? Which is as if he should have said, (that I may paraphrase his words,) Seeing I cannot but acknowledge, that the Doctrin you Teach is the Truth of God, and the Truth of That God who now hath testified it by Miracle, in shaking my Prison by its Foundations, in compelling its Doors to do you Reverence,
as the very Oracles of God. That very Jailor who was yesterday putting their Feet into the Stocks, and thrusting them into the inner Prison, (v. 24.) is now awaked by their Music, and Stands affrighted At their Liberty, and is ready to kill himself with his Sword, for Fear of dying by their Escape; when, being hindered by his Prisoners from offering violence to Himself, he even springs into their Presence with Fear and trembling, and (by Faith coupled with fear) falls down prostrate At their Feet with this short Inquiry, (an Inquiry very plain, but yet sufficiently mysterious, and as copious in the sense, as it is short in the Letter,) What must I do, that I may be saved? Which is as if he should have said, (that I may Paraphrase his words,) Seeing I cannot but acknowledge, that the Doctrine you Teach is the Truth of God, and the Truth of That God who now hath testified it by Miracle, in shaking my Prison by its Foundations, in compelling its Doors to do you reverence,
And seeing I cannot but acknowledge, That such a God is to be served by every one who will be sav'd; I beseech you Sirs inform me wherein his Service is to consist, and how I may attain to so great Salvation. It is not Silver, or Gold, or Security for your Persons, that I demand ▪ I do not earnestly intreat you to confine your Heads within the Dungeon, or to return your Feet into the Stocks, (though That is as much as my Life is worth;) But if there is any Thing in the World which you will do for my sake, Tell me what I must do, that I may be saved.
And seeing I cannot but acknowledge, That such a God is to be served by every one who will be saved; I beseech you Sirs inform me wherein his Service is to consist, and how I may attain to so great Salvation. It is not Silver, or Gold, or Security for your Persons, that I demand ▪ I do not earnestly entreat you to confine your Heads within the Dungeon, or to return your Feet into the Stocks, (though That is as much as my Life is worth;) But if there is any Thing in the World which you will do for my sake, Tell me what I must do, that I may be saved.
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And here I am sorry that I must say, (what yet I must, if I deal uprightly,) That we who pass for very prudent and sober Christians, may very well be sent to School to this frighted Heathen. We may learn from this Iailour in his time of exigence and distress, how our Souls should be employ'd at our Times of leisure. Not in progging for Riches, or worldly Greatness, asking what we must do to get a fortune when we have none, or to increase it when it is gotten, or to keep it when 'tis increas't, or to recover it when it is lost, or to secure it if recover'd from running the risque of a Relapse; Nor yet in progging (with Eudoxus ) for Ease and Pleasure, without either End, or Interruption, asking what we shall eat, or what we shall drink, or wherewithal we shall be cloath'd. We must not be carefully contriving with the unjust Steward, (Luke 16. 3.) in his What shall I do to put a cheat upon my Lord,
And Here I am sorry that I must say, (what yet I must, if I deal uprightly,) That we who pass for very prudent and Sobrium Christians, may very well be sent to School to this frighted Heathen. We may Learn from this Jailor in his time of exigence and distress, how our Souls should be employed At our Times of leisure. Not in progging for Riches, or worldly Greatness, asking what we must do to get a fortune when we have none, or to increase it when it is got, or to keep it when it's increased, or to recover it when it is lost, or to secure it if recovered from running the risk of a Relapse; Nor yet in progging (with Eudoxus) for Ease and Pleasure, without either End, or Interruption, asking what we shall eat, or what we shall drink, or wherewithal we shall be clothed. We must not be carefully contriving with the unjust Steward, (Lycia 16. 3.) in his What shall I do to put a cheat upon my Lord,
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Nor may we ask with the wealthy Miser, (Luke 12. 17.) What shall I do for sufficient Treasuries and Barns, wherein to bestow all my Fruit and my Goods;
Nor may we ask with the wealthy Miser, (Lycia 12. 17.) What shall I do for sufficient Treasuries and Barns, wherein to bestow all my Fruit and my Goods;
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(as if his Life had consisted in the Abundance of the Things which he possessed, v. 15.) But our Inquiry must be rather like that of the Multitude to our Saviour, What shall we do that we may work the work of God? (that is to say in plainer Terms,) what course shall we take, that we may do what thou bidst us? that we may labour for the meat which will never perish,
(as if his Life had consisted in the Abundance of the Things which he possessed, v. 15.) But our Inquiry must be rather like that of the Multitude to our Saviour, What shall we do that we may work the work of God? (that is to say in plainer Terms,) what course shall we take, that we may do what thou bidst us? that we may labour for the meat which will never perish,
but indure unto Life everlasting? or as the Publicans and Souldiers, and other Proselytes to the Baptist, who had warn'd them to flee from the wrath to come, (Luke 3. 7, 10.) What shall we do whereby to anticipate our Destruction, and to avert the sad effects of the fatal Axe, which now is laid to the Root of the Tree? what shall we do, as to the bearing good fruit, to prevent hewing down, and being cast into the Fire? or as the Iailour of Philippi to Paul and Silas, (in the words which are now before us,) what must we do that we may be sav'd?
but endure unto Life everlasting? or as the Publicans and Soldiers, and other Proselytes to the Baptist, who had warned them to flee from the wrath to come, (Lycia 3. 7, 10.) What shall we do whereby to anticipate our Destruction, and to avert the sad effects of the fatal Axe, which now is laid to the Root of the Tree? what shall we do, as to the bearing good fruit, to prevent hewing down, and being cast into the Fire? or as the Jailor of Philippi to Paul and Silas, (in the words which Are now before us,) what must we do that we may be saved?
Next the Means of its Attainment (which make the Object of his Inquiry) are here imply'd to consist in Practice. For it is not thus ask't, what must I outwardly Profess? or what must I inwardly believe? But NONLATINALPHABET;
Next the Means of its Attainment (which make the Object of his Inquiry) Are Here implied to consist in Practice. For it is not thus asked, what must I outwardly Profess? or what must I inwardly believe? But;
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Thirdly the necessary Connexion between the Means and the End, is very significantly imply'd in the little word Must. For 'tis not only NONLATINALPHABET;
Thirdly the necessary Connexion between the Means and the End, is very significantly implied in the little word Must. For it's not only;
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Lastly The Person here Inquiring, together with the Persons inquired of, are The Iailour and his two Pris'ners, Paul and Silas. These He earnestly consulted about the Business of his Salvation.
Lastly The Person Here Inquiring, together with the Persons inquired of, Are The Jailor and his two Prisoners, Paul and Silas. These He earnestly consulted about the Business of his Salvation.
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Yet not as Pris'ners, or Private men, but as attested by the Miracle to be Embassadors from God. For as God the Son had His mission from God the Father, so had They Theirs from God the Son. As my Father sent me,
Yet not as Prisoners, or Private men, but as attested by the Miracle to be ambassadors from God. For as God the Son had His mission from God the Father, so had They Theirs from God the Son. As my Father sent me,
And He that receiveth you, receiveth me, As he that receiveth me, receiveth also him that sent me. They were not only The Nuntio's, but Representatives of Christ.
And He that receives you, receives me, As he that receives me, receives also him that sent me. They were not only The Nuntio's, but Representatives of christ.
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He alone was the Oracle, at which Salvation was to be ask't; But Paul and Silas were two of those sacred Mystae, by whom the Responses were to be given. And so of Them in That Notion our Neophyte Iailour did fitly ask,
He alone was the Oracle, At which Salvation was to be asked; But Paul and Silas were two of those sacred Mystae, by whom the Responses were to be given. And so of Them in That Notion our Neophyte Jailor did fitly ask,
This indeed is the Division, But it is not nice enough to be the measure of my Intent in the Tractation of the Text. Wherein I purpose to consider, not so much the Matter, as the Condition of the Question.
This indeed is the Division, But it is not Nicaenae enough to be the measure of my Intent in the Tractation of the Text. Wherein I purpose to Consider, not so much the Matter, as the Condition of the Question.
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Nor so, in general, or at large, but as particularly relating unto the Terrors in the Context, whereby the Iailour of Philippi was happily frighted into Devotion.
Nor so, in general, or At large, but as particularly relating unto the Terrors in the Context, whereby the Jailor of Philippi was happily frighted into Devotion.
As in all Moral Subjects of Meditation and Discourse, The Method is still to be Analytical; so in This (above All ) which now does call for our Attention, I must begin with the End of the Iailor's Quaere. For
As in all Moral Subject's of Meditation and Discourse, The Method is still to be Analytical; so in This (above All) which now does call for our Attention, I must begin with the End of the Jailor's Quaere. For
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He who is so great a Sluggard, as not to open his Lips for the way to Heaven, will hardly be so industrious, as to labour with his Hands, or so much as pluck them out of his Bosom, whereby to lay hold on Eternal Life. How very far are They from striving to enter in at the strait Gate, who are not anxious enough to ask, whereabout the Gate lyes, or which is the way to get it open? How little can we expect they should give all diligence, to make their Calling and Election sure, who have not the Courage or Curiosity to learn of what sort it is? who are too Lazy to contemplate, or too delicate to inquire, either into the End, or the Nature of it? Can they be heartily employ'd in working out their Salvation with fear and trembling, who will not trouble themselves to ask, (no not so much as this Heathen-Iailour ) what it is they must do that they may be sav'd? 'Tis very strange that so it should be,
He who is so great a Sluggard, as not to open his Lips for the Way to Heaven, will hardly be so Industria, as to labour with his Hands, or so much as pluck them out of his Bosom, whereby to lay hold on Eternal Life. How very Far Are They from striving to enter in At the strait Gate, who Are not anxious enough to ask, whereabout the Gate lies, or which is the Way to get it open? How little can we expect they should give all diligence, to make their Calling and Election sure, who have not the Courage or Curiosity to Learn of what sort it is? who Are too Lazy to contemplate, or too delicate to inquire, either into the End, or the Nature of it? Can they be heartily employed in working out their Salvation with Fear and trembling, who will not trouble themselves to ask, (no not so much as this Heathen-jailor) what it is they must do that they may be saved? It's very strange that so it should be,
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but very clear that so it is: That of the All which concerns us as Men or Christians, though nothing makes a greater Noyse than the Salvation of the Soul, yet there is nothing in the World of any considerable accompt, (whether for Profit, or Pleasure, or Reputation, ) which is so little look't after, or labour'd for. For
but very clear that so it is: That of the All which concerns us as Men or Christians, though nothing makes a greater Noise than the Salvation of the Soul, yet there is nothing in the World of any considerable account, (whither for Profit, or Pleasure, or Reputation,) which is so little looked After, or laboured for. For
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This is sure the sole reason, (or at least one of the chief ) why a far lesser number of men belongs to Heaven than to Hell; And why the Harvest of Satan will be very much greater than That of Christ; because Men commonly are industriously and expensively wicked, They sin as with a Cart-rope, and drink iniquity like water, they think they can never bid enough, whilst they are purchasing a Mansion in the Territories of Darkness; And therefore in the words of the Prophet Isaiah, (though spoken by Him in another sense,) They make a Covenant with Death,
This is sure the sole reason, (or At least one of the chief) why a Far lesser number of men belongs to Heaven than to Hell; And why the Harvest of Satan will be very much greater than That of christ; Because Men commonly Are industriously and expensively wicked, They sin as with a Cartrope, and drink iniquity like water, they think they can never bid enough, while they Are purchasing a Mansion in the Territories of Darkness; And Therefore in the words of the Prophet Isaiah, (though spoken by Him in Another sense,) They make a Covenant with Death,
This, What must we do that we may be damn'd? But now so far are most men from being either as expencefully or as elaborately vertuous, that they rather are afraid of being righteous overmuch; (as they love to misinterpret the words of Solomon; ) Their strictest Care is, not be taken for Praecisians;
This, What must we do that we may be damned? But now so Far Are most men from being either as expencefully or as elaborately virtuous, that they rather Are afraid of being righteous overmuch; (as they love to misinterpret the words of Solomon;) Their Strictest Care is, not be taken for precisians;
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And they are really asham'd to be holy indeed, for fear it should make them look like Hypocrites. They are so far from taking pains, and making a Business of Religion, that they do not so much as say, with the Pythagoreans, (who summon'd the Actions of every Day before the Tribunal of every Night, ) NONLATINALPHABET;
And they Are really ashamed to be holy indeed, for Fear it should make them look like Hypocrites. They Are so Far from taking pains, and making a Business of Religion, that they do not so much as say, with the pythagoreans, (who summoned the Actions of every Day before the Tribunal of every Night,);
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What evil have I done since I rose this morning? or what Good Deed have I omitted? whither goes the way that I am now walking in? goes it to Egypt? or to Canaan? leads it to Heaven? or to Hell? Much less do they ask with this frighted Iailour in the Text;
What evil have I done since I rose this morning? or what Good Deed have I omitted? whither Goes the Way that I am now walking in? Goes it to Egypt? or to Canaan? leads it to Heaven? or to Hell? Much less do they ask with this frighted Jailor in the Text;
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Now the reason of this Reason doth seem to be chiefly A want of That, which was required of the Iailour as a chief means of his being sav'd; even a cordial Beliving in the Lord Iesus Christ, and a Belief of That Salvation which in the Text is inquired after.
Now the reason of this Reason does seem to be chiefly A want of That, which was required of the Jailor as a chief means of his being saved; even a cordial Believing in the Lord Iesus christ, and a Belief of That Salvation which in the Text is inquired After.
Of which I doubt there are but few that are True Believers, even of Them who do not doubt of their own Belief. So that there is not a greater Instance of the Deceitfulness of a man's Heart, than his Treacherous Belief that he does Believe; when yet he proves by all his Practice that he is either no Believer, or else no better than a Gamester when he believes that he shall win. How many Professors of Christianity who daily assent unto the Creed, do still confute their own Belief of the two last Articles, The Resurrection of the Body, and the Life Everlasting? For is it possible that a man should very seriously believe he shall last for ever, and not be vehemently solicitous,
Of which I doubt there Are but few that Are True Believers, even of Them who doe not doubt of their own Belief. So that there is not a greater Instance of the Deceitfulness of a Man's Heart, than his Treacherous Belief that he does Believe; when yet he Proves by all his Practice that he is either no Believer, or Else no better than a Gamester when he believes that he shall win. How many Professors of Christianity who daily assent unto the Creed, do still confute their own Belief of the two last Articles, The Resurrection of the Body, and the Life Everlasting? For is it possible that a man should very seriously believe he shall last for ever, and not be vehemently solicitous,
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whether in Heaven, or in Hell? or that he really should believe there is a Heaven, and a Hell, without a minutely concernment, to which of the two he must needs belong? If a man's Neck be but obnoxious to the Gallows or the Block, or his Goods but in danger of Confiscation, sleep it self will not be strong enough to give him rest, until he has us'd his whole strength to purchase a Pardon, or a Reprieve. And did he as really believe, that he shall rise after Death to a Day of Iudgment, when evil Doers shall be cast into a Bottomless Asphaltites, a Lake which evermore is burning with Fire and Brimstone, ô with what Horror and Indignation would he look back upon his Sins? with what Remorse and Self-Revenge would he afflict himself for them in Soul and Body? with what a vehement desire would he demonstrate his Repentance by Change of Life? ô with what Carefulness and Concernment would he endeavour to make his Peace with abused Iustice? with what strong crying and Tears would he sue for Mercy? Not in the language of St. Peter, when transported out of his wits by his great Amazement, Depart from me ô Lord, for I am a sinful man;
whither in Heaven, or in Hell? or that he really should believe there is a Heaven, and a Hell, without a minutely concernment, to which of the two he must needs belong? If a Man's Neck be but obnoxious to the Gallows or the Block, or his Goods but in danger of Confiscation, sleep it self will not be strong enough to give him rest, until he has used his Whole strength to purchase a Pardon, or a Reprieve. And did he as really believe, that he shall rise After Death to a Day of Judgement, when evil Doers shall be cast into a Bottomless Asphaltites, a Lake which evermore is burning with Fire and Brimstone, o with what Horror and Indignation would he look back upon his Sins? with what Remorse and Self-revenge would he afflict himself for them in Soul and Body? with what a vehement desire would he demonstrate his Repentance by Change of Life? o with what Carefulness and Concernment would he endeavour to make his Peace with abused justice? with what strong crying and Tears would he sue for Mercy? Not in the language of Saint Peter, when transported out of his wits by his great Amazement, Depart from me o Lord, for I am a sinful man;
How much rather would he choose, to do it now to some purpose, and that but once, than at last to no purpose, and that for ever? Say then, good Reader, and say without Partiality;
How much rather would he choose, to do it now to Some purpose, and that but once, than At last to no purpose, and that for ever? Say then, good Reader, and say without Partiality;
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Can a man in good earnest believe his own Immortality, whilst he so seldom or never mindes the future condition of his Soul? and is not solicitous what to do, that he may be sav'd? There can be nothing more incredible,
Can a man in good earnest believe his own Immortality, while he so seldom or never minds the future condition of his Soul? and is not solicitous what to do, that he may be saved? There can be nothing more incredible,
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why a man should shrink at Death, a great deal more than at Damnation, and more provide against the pains of a dying Life, than the Torments of a Death which will live for ever, (that is, more against the first, than the second Death, ) but that he steadily believes the first may easily come to pass, whilst he hopes that the second is but a Fable? They who hitherto have thought they were True Believers, whilst yet their Infidel Lives have strongly prov'd that they were none, will confess what I say,
why a man should shrink At Death, a great deal more than At Damnation, and more provide against the pains of a dying Life, than the Torments of a Death which will live for ever, (that is, more against the First, than the second Death,) but that he steadily believes the First may Easily come to pass, while he hope's that the second is but a Fable? They who hitherto have Thought they were True Believers, while yet their Infidel Lives have strongly proved that they were none, will confess what I say,
and to set them on work in this Grand Inquiry, I shall reason a little farther with the Paganish Professors of Christianity. And first of all let it be granted, (what ought not yet to be suppos'd, ) That what they have not in Themselves an active Power to demonstrate, cannot have a passive Power of being demonstrated by others; that so they may not be offended at the uncivil possibility, of other mens being deeper or quicker sighted than Themselves. For some are so strongly of opinion, that their particular Comprehension is the Adaequate measure of all Existence, that they are apter to deny, and to disbelieve, that there is any thing in the World beyond the Horizon of their Conceipt, than to suspect, or confess, that their Souls are short-sighted. Not vouchsafing to consider,
and to Set them on work in this Grand Inquiry, I shall reason a little farther with the Paganish Professors of Christianity. And First of all let it be granted, (what ought not yet to be supposed,) That what they have not in Themselves an active Power to demonstrate, cannot have a passive Power of being demonstrated by Others; that so they may not be offended At the Uncivil possibility, of other men's being Deeper or quicker sighted than Themselves. For Some Are so strongly of opinion, that their particular Comprehension is the Adequate measure of all Existence, that they Are apter to deny, and to disbelieve, that there is any thing in the World beyond the Horizon of their Conceit, than to suspect, or confess, that their Souls Are shortsighted. Not vouchsafing to Consider,
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whilst unassisted, and yet are evident unto any, who shall behold them through a Microscope. And if to the natural Eye of Reason, we add the Telescope of Faith, which is the Evidence of Things not seen, we shall have an easy Prospect of that Salvation, which the Iailour of Philippi enquired after.
while unassisted, and yet Are evident unto any, who shall behold them through a Microscope. And if to the natural Eye of Reason, we add the Telescope of Faith, which is the Evidence of Things not seen, we shall have an easy Prospect of that Salvation, which the Jailor of Philippi inquired After.
And discern the true reason, why the Sciolists of the Age (who are call'd the Wits ) do first contend there are no Spirits, and thence infer there is no Hell, and so conclude they need not ask, what it is they must do that they may be saved;
And discern the true reason, why the Sciolists of the Age (who Are called the Wits) do First contend there Are no Spirits, and thence infer there is no Hell, and so conclude they need not ask, what it is they must do that they may be saved;
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Dare they say they are better able to demonstrate that there is none? Can they say that they have dyed, to make a Decision of the Question? And been restored again to life, to declare the Negative by Experience? Do they suspect the Galilaean whom we commonly call Iesus, in what he saith of an outer Darkness, and therein of a Worm which never dyes, and of a Fire which is not quenched? And do they so far suspect him, that they resolve to make an Essay of his Veracity, and therefore trust not his Doctrin, till they have try'd it? will they admit of no Philosophy, but what they call Experimental? and therefore stay till they are dead for a Determination of their Doubt,
Dare they say they Are better able to demonstrate that there is none? Can they say that they have died, to make a Decision of the Question? And been restored again to life, to declare the Negative by Experience? Do they suspect the Galilaean whom we commonly call Iesus, in what he Says of an outer Darkness, and therein of a Worm which never dies, and of a Fire which is not quenched? And do they so Far suspect him, that they resolve to make an Essay of his Veracity, and Therefore trust not his Doctrine, till they have tried it? will they admit of no Philosophy, but what they call Experimental? and Therefore stay till they Are dead for a Determination of their Doubt,
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because (forsooth) until the time that they have tasted the first Death, they know not if they can feel a second? I say admit they do not know, that there are Torments after Death to indure for ever.
Because (forsooth) until the time that they have tasted the First Death, they know not if they can feel a second? I say admit they do not know, that there Are Torments After Death to endure for ever.
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as that they have not any leisure wherein to consider their latter End? Have they not Melancholy enough in their Constitutions, to fix their volatil spirits (no not so much as for an hour ) upon that which concerns them the most that may be,
as that they have not any leisure wherein to Consider their latter End? Have they not Melancholy enough in their Constitutions, to fix their volatile spirits (no not so much as for an hour) upon that which concerns them the most that may be,
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For if they have not the patience to think or meditate upon Hell for a little season; How much less will they be able to undergo it with Patience to all Eternity? If the wages of Sin is such,
For if they have not the patience to think or meditate upon Hell for a little season; How much less will they be able to undergo it with Patience to all Eternity? If the wages of since is such,
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how terrible will it be at the Time of Payment? And what a strange Contradiction does this imply in some mens humours, That they should dare incur the danger of induring those Torments of Hell it self, whereof they dare not indure so much as a deep consideration? no not long enough to inquire, what they must do to be saved from them?
how terrible will it be At the Time of Payment? And what a strange Contradiction does this imply in Some men's humours, That they should Dare incur the danger of enduring those Torments of Hell it self, whereof they Dare not endure so much as a deep consideration? no not long enough to inquire, what they must do to be saved from them?
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But all this is no more than an empty Mormo, to Them whose Faculties are possess't with a spirit of slumber, being benumn'd by those foolish and hurtful Lusts, which drown the Soul in Misery and Perdition.
But all this is no more than an empty Mormo, to Them whose Faculties Are possessed with a Spirit of slumber, being benumbed by those foolish and hurtful Lustiest, which drown the Soul in Misery and Perdition.
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and so thirst after others, and are so satisfied in the misery of injoying God's Anger, (by being at a full agreement with Sin and Hell, ) that they are still too much diverted by offering Sacrifice to their Senses, to be able to reflect, or to look before them. Either they do not at all remember, in the midst of their Injoyments, that for all these things God will bring them to Iudgment; or if some times they do, they straight contrive how to forget it.
and so thirst After Others, and Are so satisfied in the misery of enjoying God's Anger, (by being At a full agreement with since and Hell,) that they Are still too much diverted by offering Sacrifice to their Senses, to be able to reflect, or to look before them. Either they do not At all Remember, in the midst of their Enjoyments, that for all these things God will bring them to Judgement; or if Some times they do, they straight contrive how to forget it.
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Prosperity is a weapon, which hardly one in Ten Thousand hath ever known how to wield. No not Solomon the wise, in a state of Grace; no nor Adam the uncorrupt, in a state of Innocence; no nor Lucifer the Beatified, in a state of Glory. They that have so much Peace without, as to beget a stupefaction, call'd Peace within, who live at ease in their Possessions, and have a great Friendship with the World, will be rather lifted up, like the men of Ephraim, or fall a kicking, like Iesurun, or stretch themselves upon their Couches and drink Wine in Bowls, like the wantons in Zion of whom we read in the Prophet Amos, than let it enter into their Thoughts, That the Feet of those Darlings do lead to Death,
Prosperity is a weapon, which hardly one in Ten Thousand hath ever known how to wield. No not Solomon the wise, in a state of Grace; not nor Adam the uncorrupt, in a state of Innocence; not nor Lucifer the Beatified, in a state of Glory. They that have so much Peace without, as to beget a stupefaction, called Peace within, who live At ease in their Possessions, and have a great Friendship with the World, will be rather lifted up, like the men of Ephraim, or fallen a kicking, like Jeshurun, or stretch themselves upon their Couches and drink Wine in Bowls, like the wantons in Zion of whom we read in the Prophet Amos, than let it enter into their Thoughts, That the Feet of those Darlings do led to Death,
and that their Hands take hold of Hell. They will be otherways employ'd, than in contriving how to stand in the Day of wrath, or in studying what to do, that they may be sav'd?
and that their Hands take hold of Hell. They will be otherways employed, than in contriving how to stand in the Day of wrath, or in studying what to do, that they may be saved?
It concerns us therefore to pray, with the Poenitent Emperour Mauritius, That God will use us as he did here the frighted Iailour of Philippi, even terrifie and scare us out of our carnal Security, (into which our successes are apt to cast us,) and awaken us into a sense of the great Concernment of our Souls. That he will fetch us unto Himself, although it be by the sharpest and dreadful'st Methods. That he will use us as severely,
It concerns us Therefore to pray, with the Penitent Emperor Mauritius, That God will use us as he did Here the frighted Jailor of Philippi, even terrify and scare us out of our carnal Security, (into which our Successes Are apt to cast us,) and awaken us into a sense of the great Concernment of our Souls. That he will fetch us unto Himself, although it be by the Sharpest and Dreadfullest Methods. That he will use us as severely,
until we come to consider, as well as know, That the most high God ruleth in the Kingdoms of men, And that the great year of Recompence will shortly come,
until we come to Consider, as well as know, That the most high God Ruleth in the Kingdoms of men, And that the great year of Recompense will shortly come,
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If after all his fair warnings both by his Prophets and by his Rod, after his shaking the very Foundations both of a Kingdom and of a Church, (as here he shook Those of the Jailour's Prison, ) And now if after his shooting at us, not only with his venom'd, but invisible Arrow, the Plague of Pestilence, we are not quicken'd into a sense of our Sin and Misery, It is but high time to pray for what we most of all deprecate; That to the end we our selves may be some way better'd, He will make a much worse thing happen to us.
If After all his fair Warnings both by his prophets and by his Rod, After his shaking the very Foundations both of a Kingdom and of a Church, (as Here he shook Those of the Jailor's Prison,) And now if After his shooting At us, not only with his venomed, but invisible Arrow, the Plague of Pestilence, we Are not quickened into a sense of our since and Misery, It is but high time to pray for what we most of all deprecate; That to the end we our selves may be Some Way bettered, He will make a much Worse thing happen to us.
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That He will make us as the NONLATINALPHABET, the Dung, and Refuse of the Earth. That he will load us at once with Disgrace and Torment, whilst from the Pleasures, and the Plenty, he reduces us to the Beggary and Byles of Iob. That he will do to us in Mercy, what St. Paul decreed in Iustice to his Incestuous Corinthian; even deliver us up to Satan for the Destruction of the Flesh, that our Spirits may be saved in the Day of the Lord Iesus.
That He will make us as the, the Dung, and Refuse of the Earth. That he will load us At once with Disgrace and Torment, while from the Pleasures, and the Plenty, he reduces us to the Beggary and Byles of Job That he will do to us in Mercy, what Saint Paul decreed in justice to his Incestuous Corinthian; even deliver us up to Satan for the Destruction of the Flesh, that our Spirits may be saved in the Day of the Lord Iesus.
That being brought to the Extremity of lying with Lazarus and the Dogs at the Rich man's Door, we may be thereby instructed, if not compell'd to cast about,
That being brought to the Extremity of lying with Lazarus and the Dogs At the Rich Man's Door, we may be thereby instructed, if not compelled to cast about,
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how we may lodge also with Lazarus in Abraham 's Bosom. This, I say, is our Interest, and so it should be our option, Therefore our wish and our Contrivance, and by Consequence our Prayer, That if we cannot be brought to God but by the Buffettings of Satan, nor be made in love with Heaven without a Foretast of Hell, (which hath been to most Patients the wholsom'st Med'cin, ) that then he will make our very Torments a means of Bliss; that he will make our very Destroyer become an Instrument of our Safety, and even give us up to Satan, to deliver us from him.
how we may lodge also with Lazarus in Abraham is Bosom. This, I say, is our Interest, and so it should be our option, Therefore our wish and our Contrivance, and by Consequence our Prayer, That if we cannot be brought to God but by the Buffetings of Satan, nor be made in love with Heaven without a Foretaste of Hell, (which hath been to most Patients the Wholesomest Med'cin,) that then he will make our very Torments a means of Bliss; that he will make our very Destroyer become an Instrument of our Safety, and even give us up to Satan, to deliver us from him.
and wean us utterly from the Flesh, by making it loathsom to our Remembrance. For That God who at the first commanded Light out of Darkness, and an Harmony of Creatures out of an indigested Chaos, can by the same creative Power,
and wean us utterly from the Flesh, by making it loathsome to our Remembrance. For That God who At the First commanded Light out of Darkness, and an Harmony of Creatures out of an indigested Chaos, can by the same creative Power,
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so over-rule and dispose of our three Grand Enemies, the World, the Flesh, and the Devil, as to make them three Antidotes against the Venom of Themselves. To give an Instance in each of These;
so overrule and dispose of our three Grand Enemies, the World, the Flesh, and the devil, as to make them three Antidotes against the Venom of Themselves. To give an Instance in each of These;
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The terrible Buffettings and Roarings of the Lyon or the Dragon, (that is the Devil, ) are made an excellent kind of Antidote against the serpentine Wiles and Allurements of him.
The terrible Buffetings and Roarings of the lion or the Dragon, (that is the devil,) Are made an excellent kind of Antidote against the serpentine Wiles and Allurements of him.
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The many Deceiptfulnesses and Frauds and cruel Usages of the World, do make the fittest Prophylactick against its Vanities and its Pomps. The natural rottenness and stench, and noysom Diseases of the Flesh, become the best NONLATINALPHABET against its Lusts. Just as the Bitings of the Scorpion are said to be cured by the skin; or as the Fire of the Chymist in Spirits of Wine, is most anodynous, and asswaging, to whosoever hath been burned, or scalded with it.
The many Deceiptfulnesses and Frauds and cruel Usages of the World, do make the Fittest Prophylactic against its Vanities and its Pomps. The natural rottenness and stench, and noisome Diseases of the Flesh, become the best against its Lusts. Just as the Bitings of the Scorpion Are said to be cured by the skin; or as the Fire of the Chemist in Spirits of Wine, is most anodynous, and assuaging, to whosoever hath been burned, or scalded with it.
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Or as the Root Mandihoca, though of it self a rank Poyson, does (with no greater praeparation than that of its being well press't, ) afford a Meal to make Bread for many great Nations in America. And shall we not pray that by any means, (be they never so pungent ) by any Method, (be it never so sharp ) we may be made to perform our Vow in Baptism, by forsaking the Devil and all his works, the Pomps and Vanities of the World, with the sinful Lusts of the Flesh? If hardly any thing but Shipwracks will make us pray, we are deeply concern'd to pray for Shipwracks. If we are grown so Atheistical, as not to cry out to God and the Lord Iesus Christ, but in a Fit of the Strangury, or the Stone; well may we pray for such Fits, as St. Basil once did for a Relapse into his Feaver, as soon as he found his Soul the worse for the Recovery of his Body. If nothing but Dangers can keep us safe, (as indeed all Dangers contribute to it,
Or as the Root Mandihoca, though of it self a rank Poison, does (with no greater preparation than that of its being well pressed,) afford a Meal to make Bred for many great nations in America. And shall we not pray that by any means, (be they never so pungent) by any Method, (be it never so sharp) we may be made to perform our Voelli in Baptism, by forsaking the devil and all his works, the Pomps and Vanities of the World, with the sinful Lustiest of the Flesh? If hardly any thing but shipwrecks will make us pray, we Are deeply concerned to pray for shipwrecks. If we Are grown so Atheistical, as not to cry out to God and the Lord Iesus christ, but in a Fit of the Strangury, or the Stone; well may we pray for such Fits, as Saint Basil once did for a Relapse into his Fever, as soon as he found his Soul the Worse for the Recovery of his Body. If nothing but Dangers can keep us safe, (as indeed all Dangers contribute to it,
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unless the Danger of Security be of the number) we have most reason to fear, what we commonly most affect, such a full flowing Tide of Good Things here, as made our Saviour 's Description of Dives his Heaven upon Earth. If we find in our selves that Scriptural Character of a Bastard, a being suffer'd to live in Sin without the chastisement of Sons, we well may wish for those Terrors which take so much from our Felicities,
unless the Danger of Security be of the number) we have most reason to Fear, what we commonly most affect, such a full flowing Tide of Good Things Here, as made our Saviour is Description of Dives his Heaven upon Earth. If we find in our selves that Scriptural Character of a Bastard, a being suffered to live in since without the chastisement of Sons, we well may wish for those Terrors which take so much from our Felicities,
We can never better discern the great Advantages coming to us by Frights and Terrors, (such as These in my Text,) than by reflecting upon them in some Examples.
We can never better discern the great Advantages coming to us by Frights and Terrors, (such as These in my Text,) than by reflecting upon them in Some Examples.
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When God himself would gain Reverence both to his Majesty and his Law, and beget in his People a fear to break it, it pleas'd his Wisdom to deliver it with many Circumstances of Terror; even with Thundring and Lightning, with Fire and Tempest, with the sound of a Trumpet, and the voice of words, which voice was so terrible, that they who heard it intreated they might not hear it any more.
When God himself would gain reverence both to his Majesty and his Law, and beget in his People a Fear to break it, it pleased his Wisdom to deliver it with many circumstances of Terror; even with Thundering and Lightning, with Fire and Tempest, with the found of a Trumpet, and the voice of words, which voice was so terrible, that they who herd it entreated they might not hear it any more.
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And so terrible was the sight, that Moses said, I exceedingly fear and quake, (Heb. 12. 18, 19, 20.) And St. Paul having premis'd a NONLATINALPHABET, we must all appear before the Iudgment-seat of God, does presently add thereupon an NONLATINALPHABET, Knowing therefore the Terrors of the Lord we persuade men.
And so terrible was the sighed, that Moses said, I exceedingly Fear and quake, (Hebrew 12. 18, 19, 20.) And Saint Paul having premised a, we must all appear before the Judgment seat of God, does presently add thereupon an, Knowing Therefore the Terrors of the Lord we persuade men.
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Which is as if he should have said, That the Due Consideration of a Iudgment to come should be the strongest of all Incitements to the Amendment of our Lives. This in reason should prevail,
Which is as if he should have said, That the Due Consideration of a Judgement to come should be the Strongest of all Incitements to the Amendment of our Lives. This in reason should prevail,
than the happy Interruptions of our Prosperity. David boasted in his Prosperity, He should never be removed, Psal. 30. 6. But when God hid his Face, it presently follows, that he was troubled, v. 7. Then he cried unto the Lord, and piously made his Supplication, v. 8. Just so it was with the whole People Israel. The more they were compass'd about with Blessings, they presently sinn'd so much the more, (Psal. 78. 17.) But when he slew them, they sought him, and inquired early after God, (v. 34.) Nor was it otherwise in the Times of the Prophet Ieremy, and Amos; Wo be to them that are at ease in Zion, (Amos 6. 1.) For they put far off the evil Day, (v. 3.) But in the Time of their Trouble, men are ready to say, Arise,
than the happy Interruptions of our Prosperity. David boasted in his Prosperity, He should never be removed, Psalm 30. 6. But when God hid his Face, it presently follows, that he was troubled, v. 7. Then he cried unto the Lord, and piously made his Supplication, v. 8. Just so it was with the Whole People Israel. The more they were compassed about with Blessings, they presently sinned so much the more, (Psalm 78. 17.) But when he slew them, they sought him, and inquired early After God, (v. 34.) Nor was it otherwise in the Times of the Prophet Ieremy, and Amos; Woe be to them that Are At ease in Zion, (Amos 6. 1.) For they put Far off the evil Day, (v. 3.) But in the Time of their Trouble, men Are ready to say, Arise,
For whilst all was well with them, and that their Ship injoy'd a Calm, Their Blessed Master was asleep, and They as perfectly secure, as if his Eye had been watching over them.
For while all was well with them, and that their Ship enjoyed a Cam, Their Blessed Master was asleep, and They as perfectly secure, as if his Eye had been watching over them.
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But behold a great Tempest, which made the Sea cover the Ship, made them also cry out, and awake their Master out of his sleep, with a NONLATINALPHABET, Lord save us, we perish. 'Tis true indeed they so spake of a meer Temporal Destruction;
But behold a great Tempest, which made the Sea cover the Ship, made them also cry out, and awake their Master out of his sleep, with a, Lord save us, we perish. It's true indeed they so spoke of a mere Temporal Destruction;
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And of That they spake too from a Panick Fear. But how many in the World do hardly come to [ Lord save us, or what must we do that we may be sav'd, ] until they are like the poor Syrian, just ready to perish? Yet even This becomes an Argument to prove the Danger of our Felicities, and the benefit growing to us from seeing the Terrors of the Lord, That They who are Scoffers at Religion during the Time of their Health and Plenty, are universally on their Death-Beds of the Religion of the Clinicks; and being brought down to the Brink of Hell, will commonly lift up their Hands and their Eyes to Heaven; crying out in the language, though not in the Spirit of Christ's Disciples, Lord save us we perish.
And of That they spoke too from a Panic fear. But how many in the World do hardly come to [ Lord save us, or what must we do that we may be saved, ] until they Are like the poor Syrian, just ready to perish? Yet even This becomes an Argument to prove the Danger of our Felicities, and the benefit growing to us from seeing the Terrors of the Lord, That They who Are Scoffers At Religion during the Time of their Health and Plenty, Are universally on their Death-Beds of the Religion of the Clinics; and being brought down to the Brink of Hell, will commonly lift up their Hands and their Eyes to Heaven; crying out in the language, though not in the Spirit of Christ's Disciples, Lord save us we perish.
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And sometimes too, (although very seldom) not only in the language, but in the sense and syncerity of the poor Seeker in my Text, what must we do that we may be sav'd? Belshazzar had not in all his Life so much as a Fit of true Devotion,
And sometime too, (although very seldom) not only in the language, but in the sense and sincerity of the poor Seeker in my Text, what must we do that we may be saved? Belshazzar had not in all his Life so much as a Fit of true Devotion,
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until the fingers of a man's Hand coming forth out of a wall of their own accord, (or invisibly helpt by an hand from Heaven, ) and setting his Judgment before his Eyes in Mene Tekel upharsin, had even loosed the Ioynts of his Loins and Knees, and together with his Countenance had chang'd his Heart too.
until the fingers of a Man's Hand coming forth out of a wall of their own accord, (or invisibly helped by an hand from Heaven,) and setting his Judgement before his Eyes in Mean Tekel Upharsin, had even loosed the Joints of his Loins and Knees, and together with his Countenance had changed his Heart too.
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And (to conclude with That Instance which is afforded out of the Text, as being That that gave Occasion to all the rest) we see the Iailour of Philippi was never truly in his wits, until thus frighted. Until the Miracle of the Earthquake had struck his Prison into a Palsie, and Himself into a Trembling, it never entred into his Thoughts, what should become of him hereafter. But when he saw by signs and wonders which fill'd him with Ecstasie and Astonishment, That there was Punishment for the Wicked, Reward for the Righteous,
And (to conclude with That Instance which is afforded out of the Text, as being That that gave Occasion to all the rest) we see the Jailor of Philippi was never truly in his wits, until thus frighted. Until the Miracle of the Earthquake had struck his Prison into a Palsy, and Himself into a Trembling, it never entered into his Thoughts, what should become of him hereafter. But when he saw by Signs and wonders which filled him with Ecstasy and Astonishment, That there was Punishment for the Wicked, Reward for the Righteous,
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and a God that judgeth the Earth, and Quite another kind of God than what He had hitherto adored; A God that could bow down the Heavens, and make the Earth become Quaker; A God that gave Light to the blackest Dungeon, shook the Prison by its Foundations, conveighed Liberty to the Captives, and fill'd the Hearts of the Despised with unspeakable Ioy in the Holy Ghost;
and a God that Judgeth the Earth, and Quite Another kind of God than what He had hitherto adored; A God that could bow down the Heavens, and make the Earth become Quaker; A God that gave Light to the Blackest Dungeon, shook the Prison by its Foundations, conveyed Liberty to the Captives, and filled the Hearts of the Despised with unspeakable Joy in the Holy Ghost;
and That in requital of his Idolatries, he was lyable to the wrath of the only True God: That Paul and Silas were apparently two of his Emissaries or Heraulds, as might be gather'd from the Miracles which had been wrought for their sakes: That They by consequence could inform him, touching the means of his Escape: And therefore instantly he resolv'd to lay himself at their Feet, (though They were Pris'ners of the Dungeon, and He the Master of the House, ) saying, NONLATINALPHABET, Sirs, (so the English) or rather Masters and Lords, (so the Greek,) What must I do that I may be sav'd? And this does lead me from the End, to the proper Object of his Inquiry,
and That in requital of his Idolatries, he was liable to the wrath of the only True God: That Paul and Silas were apparently two of his Emissaries or Heralds, as might be gathered from the Miracles which had been wrought for their sakes: That They by consequence could inform him, touching the means of his Escape: And Therefore instantly he resolved to lay himself At their Feet, (though They were Prisoners of the Dungeon, and He the Master of the House,) saying,, Sirs, (so the English) or rather Masters and lords, (so the Greek,) What must I do that I may be saved? And this does led me from the End, to the proper Object of his Inquiry,
The End of the Inquiry being Future, and Invisible, is only the object of our Thoughts, or at the most of our Desires. But the Means of its Attainment, are (as I noted) here imply'd to consist in Practice. And therefore This is That part, whereof the most of Mankind can least indure the Consideration.
The End of the Inquiry being Future, and Invisible, is only the Object of our Thoughts, or At the most of our Desires. But the Means of its Attainment, Are (as I noted) Here implied to consist in Practice. And Therefore This is That part, whereof the most of Mankind can least endure the Consideration.
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Of the few who are concern'd to wish and supplicate for the End, fewer yet are contented to trouble themselves about the Means. They will readily ask, that they may be sav'd;
Of the few who Are concerned to wish and supplicate for the End, fewer yet Are contented to trouble themselves about the Means. They will readily ask, that they may be saved;
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But dare not ask what they must do, with a serious purpose to be doing whatsoever shall be answer'd to be a Requisite to Salvation, for fear the answer should be harder,
But Dare not ask what they must do, with a serious purpose to be doing whatsoever shall be answered to be a Requisite to Salvation, for Fear the answer should be harder,
That they must fast as well as pray, but feed their Enemies when they hunger. That they must turn the right Cheek to him that strikes them on the left.
That they must fast as well as pray, but feed their Enemies when they hunger. That they must turn the right Cheek to him that strikes them on the left.
Upon Condition he might be sav'd, he did not care on what Terms. 'Tis true Salvation was the End, but the Means of its Attainment did make the Object of his Inquiry.
Upon Condition he might be saved, he did not care on what Terms. It's true Salvation was the End, but the Means of its Attainment did make the Object of his Inquiry.
For he did not simply beg that he might be sav'd, as if he thought he might be sav'd ▪ without the least cooperation or any endeavour of his own; But as if he had concluded within himself, (as St. Augustin did some Ages after,) That God who made us without our selves, will never save us without our selves, He ask't how much he was to contribute towards the Means of his Salvation.
For he did not simply beg that he might be saved, as if he Thought he might be saved ▪ without the least cooperation or any endeavour of his own; But as if he had concluded within himself, (as Saint Augustin did Some Ages After,) That God who made us without our selves, will never save us without our selves, He asked how much he was to contribute towards the Means of his Salvation.
And This he ask'd in such a manner, as to imply his being ready, to contribute whatsoever could be exacted. For he did not thus ask, What must I say? or what must I believe? what Opinions must I hold? or what Sect must I be of? what must I give? or whither must I go? but (in a manner which implyed all This, and more, ) NONLATINALPHABET NONLATINALPHABET, what must I Do, that I may be sav'd?
And This he asked in such a manner, as to imply his being ready, to contribute whatsoever could be exacted. For he did not thus ask, What must I say? or what must I believe? what Opinions must I hold? or what Sect must I be of? what must I give? or whither must I go? but (in a manner which employed all This, and more,), what must I Do, that I may be saved?
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and effectually to do them, is quite another. The wealthy Quaerist in the Gospel could easily ask what he should do, that he might inherit eternal Life;
and effectually to do them, is quite Another. The wealthy Quaerist in the Gospel could Easily ask what he should do, that he might inherit Eternal Life;
and as easily learn the Things ask't after: But when he was answer'd, that he must sell all he had, and give it to the poor, he could not so easily fall to practise what he had learnt, by putting the Precept in execution. So the Multitude of Jews could easily ask our Blessed Saviour, what they must do that they might work the work of God, Joh. 6. 28. But being told they must believe, that He was the Bread that came down from Heaven, Then NONLATINALPHABET they murmur'd, v. 41. nay they despised him for his Parentage, v. 42. It was an hard saying, v. 60. Nay so far they were from doing the work of God, who had so lately and so readily ask't him what they must do that they might work it;
and as Easily Learn the Things asked After: But when he was answered, that he must fell all he had, and give it to the poor, he could not so Easily fallen to practise what he had learned, by putting the Precept in execution. So the Multitude of jews could Easily ask our Blessed Saviour, what they must do that they might work the work of God, John 6. 28. But being told they must believe, that He was the Bred that Come down from Heaven, Then they murmured, v. 41. nay they despised him for his Parentage, v. 42. It was an hard saying, v. 60. Nay so Far they were from doing the work of God, who had so lately and so readily asked him what they must do that they might work it;
that from thence they drew back, and would no longer walk with him, v. 66. Such a peevishness there is in the minds of men, that though they love to be asking the Will of God, they cannot indure to be told it, much less to be employ'd in the Doing of it; no not though they are also told, that This alone is the Price at which Salvation is to be had.
that from thence they drew back, and would no longer walk with him, v. 66. Such a peevishness there is in the minds of men, that though they love to be asking the Will of God, they cannot endure to be told it, much less to be employed in the Doing of it; no not though they Are also told, that This alone is the Price At which Salvation is to be had.
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Men may come to be baptiz'd, as the Multitude did to Iohn the Baptist, And yet may be at That Instant a generation of Vipers, Luke 3. 7. A Generation of Vipers, and yet have Abraham for their Father, v. 8. that is, their Father after the Flesh; In which respect God is able out of arrant Stocks and Stones to raise up Children unto Abraham.
Men may come to be baptized, as the Multitude did to John the Baptist, And yet may be At That Instant a generation of Vipers, Lycia 3. 7. A Generation of Vipers, and yet have Abraham for their Father, v. 8. that is, their Father After the Flesh; In which respect God is able out of arrant Stocks and Stones to raise up Children unto Abraham.
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But when 'tis ask't what we must do, to be his Children after the Spirit; The Answer is, we must inherit at once the Faith and the Works of Abraham. And accordingly the Baptist did proportion his Directions to such as ask't them.
But when it's asked what we must do, to be his Children After the Spirit; The Answer is, we must inherit At once the Faith and the Works of Abraham. And accordingly the Baptist did proportion his Directions to such as asked them.
He did not tell them what they must Teach, whereby to be Orthodox Professors; or what they must hold, whereby to be Orthodox Believers; But as they ask'd what they must do, so he told them those Things that were of necessity to be done. Begin not to say within your selves, we have Abraham to our Father, (for so have They who are Sons of Belial, ) But bring forth fruits worthy of Repentance, v. 8. If ye are Publicans, exact no more than is appointed you, v. 13. If ye are Soldiers, do violence to no man,
He did not tell them what they must Teach, whereby to be Orthodox Professors; or what they must hold, whereby to be Orthodox Believers; But as they asked what they must do, so he told them those Things that were of necessity to be done. Begin not to say within your selves, we have Abraham to our Father, (for so have They who Are Sons of Belial,) But bring forth fruits worthy of Repentance, v. 8. If you Are Publicans, exact no more than is appointed you, v. 13. If you Are Soldiers, do violence to no man,
neither accuse any one falsly, and be content with your wages, v. 14. If ye are Christians of any Calling, Let him that hath two Coats impart to Him that hath none;
neither accuse any one falsely, and be content with your wages, v. 14. If you Are Christians of any Calling, Let him that hath two Coats impart to Him that hath none;
And He that hath Meat, let Him do likewise, v. 11. Still 'tis our Doing the things ask'd after, not our Asking what we must do, which is effectually the way to our being sav'd. And accordingly when 'tis said by the Apostle St. Iames, That Faith without Works is dead,
And He that hath Meat, let Him do likewise, v. 11. Still it's our Doing the things asked After, not our Asking what we must do, which is effectually the Way to our being saved. And accordingly when it's said by the Apostle Saint James, That Faith without Works is dead,
but as it stands in conjunction with a like Rectitude of Life. As if our Faith, and our Knowledge, and good Professions, could amount unto no more than the meer Body of Religion,
but as it Stands in conjunction with a like Rectitude of Life. As if our Faith, and our Knowledge, and good Professions, could amount unto no more than the mere Body of Religion,
whilst the Soul that enlivens it is still the sanctity of our Actions. Thence a Good man is called, not an Hearer, or a Believer, But NONLATINALPHABET, a Doer of the Word, Jam. 1. 22, 23. And when it pleas'd our blessed Saviour to give a general Description (in the fifth Chapter of St. Iohn, ) as well of the Few that belong to Heaven, as of the Many that go to Hell, He did not give them their Characters from their being of this or that Country, of this or that Calling, of this or that Church, or Congregation, of this or that Faith (not to say Faction ) in Religion;
while the Soul that enlivens it is still the sanctity of our Actions. Thence a Good man is called, not an Hearer, or a Believer, But, a Doer of the Word, Jam. 1. 22, 23. And when it pleased our blessed Saviour to give a general Description (in the fifth Chapter of Saint John,) as well of the Few that belong to Heaven, as of the Many that go to Hell, He did not give them their Characters from their being of this or that Country, of this or that Calling, of this or that Church, or Congregation, of this or that Faith (not to say Faction) in Religion;
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But only from their being qualified with such and such Practice, with such and such Works, with such and such Habits of Conversation. Our Saviours words are very plain, but (in my apprehension) of great Remarque, And such as being well consider'd would teach us how to pass a Iudgment (without any prejudice to our Charity ) touching the Safety, or the Danger, the unworthiness, or the worth, of our selves, or others. For when All that are in the Graves shall hear the voice of the Son of Man,
But only from their being qualified with such and such Practice, with such and such Works, with such and such Habits of Conversation. Our Saviors words Are very plain, but (in my apprehension) of great Remark, And such as being well considered would teach us how to pass a Judgement (without any prejudice to our Charity) touching the Safety, or the Danger, the unworthiness, or the worth, of our selves, or Others. For when All that Are in the Graves shall hear the voice of the Son of Man,
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and shall come forth, our Saviour adds both their Qualities, and the Ends of their coming forth, They that have done good shall infallibly come forth unto the Resurrection of Life, And They that have done evil,
and shall come forth, our Saviour adds both their Qualities, and the Ends of their coming forth, They that have done good shall infallibly come forth unto the Resurrection of Life, And They that have done evil,
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unto the Resurrection of Damnation, John 5. 29. Now certainly He who is the Saviour, can best of all tell us what belongs to Salvation, and to whom it does belong; who they are that must be saved, and what we must do that we may be sav'd.
unto the Resurrection of Damnation, John 5. 29. Now Certainly He who is the Saviour, can best of all tell us what belongs to Salvation, and to whom it does belong; who they Are that must be saved, and what we must do that we may be saved.
It is not meerly the priviledge of being received into the Church, and of being admitted to all her Publick Dispensations, but especially the Abstaining from so much evil, as would denominate Evil-Doers, and the Doing so much Good, as does denominate a Good and a Faithful Servant, by which a man hath just Ground to think himself in God's Favour,
It is not merely the privilege of being received into the Church, and of being admitted to all her Public Dispensations, but especially the Abstaining from so much evil, as would denominate Evil-Doers, and the Doing so much Good, as does denominate a Good and a Faithful Servant, by which a man hath just Ground to think himself in God's Favour,
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And if this is the Exegesis of what is said by Paul and Silas, (and that by way of Answer to the Inquiry of the Iailour ) Believe in the Lord Iesus Christ,
And if this is the Exegesis of what is said by Paul and Silas, (and that by Way of Answer to the Inquiry of the Jailor) Believe in the Lord Iesus christ,
and thou shalt be sav'd, so as it cannot be understood concerning Faith without Works, but of such a Faith only as worketh by Love, and so fulfilleth the Law of Christ, (The proof and evidence of which we have in part seen already,
and thou shalt be saved, so as it cannot be understood Concerning Faith without Works, but of such a Faith only as works by Love, and so fulfilleth the Law of christ, (The proof and evidence of which we have in part seen already,
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or take them so by the wrong handle, as to imply that Paul and Silas were but a Couple of Antinomians; Or that nothing is to be done as of necessity to Salvation,
or take them so by the wrong handle, as to imply that Paul and Silas were but a Couple of Antinomians; Or that nothing is to be done as of necessity to Salvation,
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but barely to believe in the Lord Iesus Christ, (which being abstracted from obedience, is nothing better than Presumption; But rather let us work out our own Salvation, and let us do it with fear and trembling. Let us give all diligence, by adding to Faith Vertue, and one Vertue unto another, to make our Calling and Election sure.
but barely to believe in the Lord Iesus christ, (which being abstracted from Obedience, is nothing better than Presumption; But rather let us work out our own Salvation, and let us do it with Fear and trembling. Let us give all diligence, by adding to Faith Virtue, and one Virtue unto Another, to make our Calling and Election sure.
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Let us not look upon our selves as having already apprehended, or as being already made perfect, but forgetting those things that are behind, let us reach forth to those things that are before;
Let us not look upon our selves as having already apprehended, or as being already made perfect, but forgetting those things that Are behind, let us reach forth to those things that Are before;
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And leading a life of Self-denials, by frequent watchings, and fastings, and other warrantable Austerities, which are found in holy Scripture to be fit Instances of Attrition, let us beat down our Bodies, and bring our Flesh into Subjection; if by any means we may attain to the Resurrection of the Dead,
And leading a life of Self-denials, by frequent watchings, and Fastings, and other warrantable Austerities, which Are found in holy Scripture to be fit Instances of Attrition, let us beatrice down our Bodies, and bring our Flesh into Subjection; if by any means we may attain to the Resurrection of the Dead,
That so when Time it self shall be lost into Eternity, and all days shall be ended in that one great Sabbath which never Ends, we may also lose our hopes, and our endeavours of being sav'd, into the ravishing experience and presence of it:
That so when Time it self shall be lost into Eternity, and all days shall be ended in that one great Sabbath which never Ends, we may also loose our hope's, and our endeavours of being saved, into the ravishing experience and presence of it:
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A SHORT and EASY RESOLUTION Of the fore-mentioned ENQUIRY Borrowed from the Mouths of the Two Free-Pris'ners, Paul and Silas. A RESOLUTION OF THE INQUIRY FROM A Practical Belief. &c. ACTS XVI. 31. Believe in the Lord Iesus Christ, and thou shalt be saved.
A SHORT and EASY RESOLUTION Of the forementioned ENQUIRY Borrowed from the Mouths of the Two Free-prisoners, Paul and Silas. A RESOLUTION OF THE INQUIRY FROM A Practical Belief. etc. ACTS XVI. 31. Believe in the Lord Iesus christ, and thou shalt be saved.
§ 1. THere are such shallownesses and depths too in this little short passage of the Waters of Life, (as I am prompted out of Scripture to call the Gospel, ) that I may say of this Rivulet, what St. Austin once spake of the whole Ocean of holy Writ, The tenderest Lamb may here wade, and the tallest Elephant may swim. It is a small Current of words, But such as opens and will ingage us in a full Sea of matter. A Sea as hospitable and easy, as That which is now call'd The Euxine, But yet as hazardous, and as difficult, if not as proverbial as The Aegaean; and so as famous for danger, as 'tis for safety. A Sea we all are to sail in,
§ 1. THere Are such shallowness and depths too in this little short passage of the Waters of Life, (as I am prompted out of Scripture to call the Gospel,) that I may say of this Rivulet, what Saint Austin once spoke of the Whole Ocean of holy Writ, The Tenderest Lamb may Here wade, and the Tallest Elephant may swim. It is a small Current of words, But such as Opens and will engage us in a full Sea of matter. A Sea as hospitable and easy, as That which is now called The Euxine, But yet as hazardous, and as difficult, if not as proverbial as The Aegean; and so as famous for danger, as it's for safety. A Sea we all Are to sail in,
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if bound for Heaven; And yet for want of good steerage, How many Adventurers unaware have been imbark'd in it for Hell? and been even split upon the Rock of their own Salvation? The Antinomians, Fiduciaries, and Solifidians, (betwixt whom there is a nice, but a real Difference,) do not more differ in the ground, and the occasion of their Error, than they agree in the danger, and issue of it.
if bound for Heaven; And yet for want of good steerage, How many Adventurers unaware have been embarked in it for Hell? and been even split upon the Rock of their own Salvation? The Antinomians, Fiduciaries, and Solifidians, (betwixt whom there is a Nicaenae, but a real Difference,) do not more differ in the ground, and the occasion of their Error, than they agree in the danger, and issue of it.
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For making use of the literal against the rational Importance of many Scriptures, and blending many great Truths with the greatest Falshoods, (so as the latter do pass for currant by their vicinity with the former, ) they commonly reason within themselves in this following manner.
For making use of the literal against the rational Importance of many Scriptures, and blending many great Truths with the greatest Falsehoods, (so as the latter do pass for currant by their vicinity with the former,) they commonly reason within themselves in this following manner.
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Nor are we justified from some things, whilst we are answerable for others; but (as St. Paul taught at Antioch, where he is written to have preached Forgiveness of Sins, ) All that believe are justified from all Things, from which they could not be justified by the Law of Moses.
Nor Are we justified from Some things, while we Are answerable for Others; but (as Saint Paul taught At Antioch, where he is written to have preached Forgiveness of Sins,) All that believe Are justified from all Things, from which they could not be justified by the Law of Moses.
Nor indeed is it a wonder, considering the Vertue of such Belief ▪ For our Saviour tells us expresly, That all Things are possible to Him that believeth.
Nor indeed is it a wonder, considering the Virtue of such Belief ▪ For our Saviour tells us expressly, That all Things Are possible to Him that Believeth.
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And accordingly said our Saviour unto the Ruler of the Synagogue, not only NONLATINALPHABET, believe, but NONLATINALPHABET, Only believe. Nor can this be thought the Priviledge of but here and there one; for 'tis indefinitely extended to all in general;
And accordingly said our Saviour unto the Ruler of the Synagogue, not only, believe, but, Only believe. Nor can this be Thought the Privilege of but Here and there one; for it's indefinitely extended to all in general;
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Where the Gospel cannot be meant as being inclusive of the Law, because 'tis said of our Lord in the same Epistle, He is the End of the Law to every one that believeth.
Where the Gospel cannot be meant as being inclusive of the Law, Because it's said of our Lord in the same Epistle, He is the End of the Law to every one that Believeth.
Besides, need we care to be Better, or better advised than St. Paul, That great Apostle of the Gentiles, and pretious Vessel of Election? Do we not find him confessing,
Beside, need we care to be Better, or better advised than Saint Paul, That great Apostle of the Gentiles, and precious Vessel of Election? Do we not find him confessing,
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But the evil which he would not, That he did, whereby he sinn'd against God and his Conscience too? That no good Thing did inhabit in him, and that he was brought into Captivity to the Law of Sin which was in his Members? Well therefore did he desire, in his Epistle to the Philippians, to be found only in Christ, not having his own righteousness which is of the Law,
But the evil which he would not, That he did, whereby he sinned against God and his Conscience too? That no good Thing did inhabit in him, and that he was brought into Captivity to the Law of since which was in his Members? Well Therefore did he desire, in his Epistle to the Philippians, to be found only in christ, not having his own righteousness which is of the Law,
Why then should we be going such a long way about, whilst behold in the Scriptures so much a neerer way home? what need we shut up our selves from a thousand Pleasures and Contentments, by our endeavour of living up to the Moral Law, by a Contempt of this World, by mortifications of the Flesh, by daily contendings against the Devil, by bearing both the Yoke and the Cross of Christ, by frequent watchings and fastings, and other Denials of our selves, by making Prayers, and hearing Sermons, and by a world of good works, (which are commonly very chargeable, or at least troublesom in the performance,) I say what need of all This, whilst Salvation may be had upon easier Terms? We cannot certainly be wiser, nor need we probably be warier, than Paul and Silas in the Text. Who being ask'd as Ghostly Fathers, and that by a newly-converted Heathen, what he was to do that he might be sav'd, gave him no other Answer of Direction or Advice, than That He must believe in the Lord Iesus Christ.
Why then should we be going such a long Way about, while behold in the Scriptures so much a nearer Way home? what need we shut up our selves from a thousand Pleasures and Contentment's, by our endeavour of living up to the Moral Law, by a Contempt of this World, by mortifications of the Flesh, by daily contendings against the devil, by bearing both the Yoke and the Cross of christ, by frequent watchings and Fastings, and other Denials of our selves, by making Prayers, and hearing Sermons, and by a world of good works, (which Are commonly very chargeable, or At least troublesome in the performance,) I say what need of all This, while Salvation may be had upon Easier Terms? We cannot Certainly be Wiser, nor need we probably be warier, than Paul and Silas in the Text. Who being asked as Ghostly Father's, and that by a newly-converted Heathen, what he was to do that he might be saved, gave him no other Answer of Direction or advice, than That He must believe in the Lord Iesus christ.
It is rather the easiest and most indulgent, as well as the safest in all the World. It hath indeed many Praecepts, but by vertue of One alone (which we shall presently tell thee of) all the rest will be wav'd, or dispensed with. So that although it is a Law, 'tis a Law of Liberty. A Law of Liberty from the Rigors and Austerities of the Law. A special part of Christ's Purchase, and the great Priviledge of a Christian. Nor is it only his Priviledge, but Duty too:
It is rather the Easiest and most indulgent, as well as the Safest in all the World. It hath indeed many Precepts, but by virtue of One alone (which we shall presently tell thee of) all the rest will be waved, or dispensed with. So that although it is a Law, it's a Law of Liberty. A Law of Liberty from the Rigors and Austerities of the Law. A special part of Christ's Purchase, and the great Privilege of a Christian. Nor is it only his Privilege, but Duty too:
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What Sins soever thou hast committed which cannot be expiated for amongst Iews or Gentiles, by thy Conversion unto Christ will be blotted out. Be it so that thou hast liv'd in perfect Enmity to God; yet to Us hath He committed the word of Reconciliation.
What Sins soever thou hast committed which cannot be expiated for among Iews or Gentiles, by thy Conversion unto christ will be blotted out. Be it so that thou hast lived in perfect Enmity to God; yet to Us hath He committed the word of Reconciliation.
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We are Embassadours for Christ, in whom alone we preach pardon, and forgiveness of Sins; not an absolute necessity of moral obedience and good works, which assist not our Faith, but declare it only.
We Are ambassadors for christ, in whom alone we preach pardon, and forgiveness of Sins; not an absolute necessity of moral Obedience and good works, which assist not our Faith, but declare it only.
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and for ever repriev'd by His Condemnation. It is for Christians to distinguish betwixt external and internal Grace, and so betwixt an outward and inward Holiness. For our Holiness without us (that is, in Christ ) does supersede the necessity of one within us.
and for ever reprieved by His Condemnation. It is for Christians to distinguish betwixt external and internal Grace, and so betwixt an outward and inward Holiness. For our Holiness without us (that is, in christ) does supersede the necessity of one within us.
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We shall not therefore need to load thee with heavy Burdens, which neither we nor our Fathers have been able to bear. Nor shall we trouble thee at once about many Things. For though thy Quaestion is very Copious, and of ineffable Importance,
We shall not Therefore need to load thee with heavy Burdens, which neither we nor our Father's have been able to bear. Nor shall we trouble thee At once about many Things. For though thy Question is very Copious, and of ineffable Importance,
as to the End inquired after, Thy being sav'd; yet 'tis so easy to be resolv'd, as to the means of its Attainment, that all The Answer we shall give thee is only This, NONLATINALPHABET Believe in the Lord Iesus Christ, and thou shalt be saved.
as to the End inquired After, Thy being saved; yet it's so easy to be resolved, as to the means of its Attainment, that all The Answer we shall give thee is only This, Believe in the Lord Iesus christ, and thou shalt be saved.
§ 4. And now it would be high time to divide the Text, (after such a pleasant and easy Paraphrase, as the wit of Flesh and Blood is too too ▪ apt to make of it, especially when assisted by learned Patrons, ) but that I think the way to it is not sufficiently praepar'd.
§ 4. And now it would be high time to divide the Text, (After such a pleasant and easy paraphrase, as the wit of Flesh and Blood is too too ▪ apt to make of it, especially when assisted by learned Patrons,) but that I think the Way to it is not sufficiently prepared.
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For should so weighty a Quaestion be so very lightly answer'd, as with a bare NONLATINALPHABET Believe, and be sav'd? This is short work indeed, and such as would make Paul and Silas to be the comfortablest Preachers in all the World.
For should so weighty a Question be so very lightly answered, as with a bore Believe, and be saved? This is short work indeed, and such as would make Paul and Silas to be the comfortablest Preachers in all the World.
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I mean the pleasantest, and the most popular, I say not the faithful'st, and most sincere. For if This Answer is sound and Orthodox, That nothing more needs be done towards any man's being sav'd, than to believe in the Lord Iesus Christ;
I mean the Pleasantest, and the most popular, I say not the Faithfullest, and most sincere. For if This Answer is found and Orthodox, That nothing more needs be done towards any Man's being saved, than to believe in the Lord Iesus christ;
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And few there be that go in thereat? or to what purpose are we commanded, That we strive to enter in, and also told at the same time, That many shall seek who shall not enter? Or why does St. Paul in other places press so earnestly for Obedience to the Commandments of Christ, which are at least comprehensive of the whole Moral Law? or why do we read in the New Testament, That every man is to work out his own Salvation, to fight, and to labour, and to use all diligence for the making of his Calling and Election sure? Are These things necessary for others ▪ but not for the Iailour of Philippi? was He alone to be sav'd at so cheap a Rate,
And few there be that go in thereat? or to what purpose Are we commanded, That we strive to enter in, and also told At the same time, That many shall seek who shall not enter? Or why does Saint Paul in other places press so earnestly for obedience to the commandments of christ, which Are At least comprehensive of the Whole Moral Law? or why do we read in the New Testament, That every man is to work out his own Salvation, to fight, and to labour, and to use all diligence for the making of his Calling and Election sure? are These things necessary for Others ▪ but not for the Jailor of Philippi? was He alone to be saved At so cheap a Rate,
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as a single Belief on the Lord Iesus Christ? or was he not one of those Philippians of whom St. Paul required more? Or did he require at other men a great deal more than there was need? Or does He now joyn with Silas in soothing up the poor Iailour, and sowing Pillows under his Elbowes, which is no better than to dawb with untemper'd Morter, to lead their Convert into a Paradise, wherein there lurks both an old and a cunning Serpent? A Serpent apt to persuade him (and by the help of this Text) That though there are in the Gospel, which is the Garden of God, a great many sorts of forbidden fruit, yet 'tis so far from being deadly, that 'tis not dangerous to taste it, (as the best of God's Children have ever done,) so long as he can eat of the Tree of Faith too;
as a single Belief on the Lord Iesus christ? or was he not one of those Philippians of whom Saint Paul required more? Or did he require At other men a great deal more than there was need? Or does He now join with Silas in soothing up the poor Jailor, and sowing Pillows under his Elbows, which is no better than to dawb with untempered Mortar, to led their Convert into a Paradise, wherein there lurks both an old and a cunning Serpent? A Serpent apt to persuade him (and by the help of this Text) That though there Are in the Gospel, which is the Garden of God, a great many sorts of forbidden fruit, yet it's so Far from being deadly, that it's not dangerous to taste it, (as the best of God's Children have ever done,) so long as he can eat of the Tree of Faith too;
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which is not only better tasted, but also wholsomer by far than the Tree of Knowledge, by being grafted on the stock of the Tree of Life. What (I say) might be the Motive which induced Paul and Silas to give this Answer, NONLATINALPHABET, Believe and be sav'd? Is there more than This needful,
which is not only better tasted, but also wholesomer by Far than the Tree of Knowledge, by being grafted on the stock of the Tree of Life. What (I say) might be the Motive which induced Paul and Silas to give this Answer,, Believe and be saved? Is there more than This needful,
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and that from one who even thirsted after a full Draught of Knowledge, What was the All he was to do, that he might be sav'd? Or if This is so sufficient, that nothing more than this is needful, what Necessity is there of preaching, or of learning any thing else? For,
and that from one who even thirsted After a full Draught of Knowledge, What was the All he was to do, that he might be saved? Or if This is so sufficient, that nothing more than this is needful, what Necessity is there of preaching, or of learning any thing Else? For,
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] so when to One that had inquired, [ what he must do that he might be sav'd, ] no other Answer was given by Paul and Silas, than that he must believe in the Lord Iesus Christ;
] so when to One that had inquired, [ what he must do that he might be saved, ] no other Answer was given by Paul and Silas, than that he must believe in the Lord Iesus christ;
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It may be ask't with as good reason, who then can be damn'd? For thus (we see) the way to Heaven is not only made Broader, but less incumber'd than That to Hell. The Flock of Christ is made a great and a numerous Flock.
It may be asked with as good reason, who then can be damned? For thus (we see) the Way to Heaven is not only made Broader, but less encumbered than That to Hell. The Flock of christ is made a great and a numerous Flock.
So as The Kingdom of Heaven is but improperly compar'd unto a Pearl of great Price, which a Merchant sold all that he had to purchase, since one may have it for a Believing in the Lord Iesus Christ.
So as The Kingdom of Heaven is but improperly compared unto a Pearl of great Price, which a Merchant sold all that he had to purchase, since one may have it for a Believing in the Lord Iesus christ.
All which being Absurdities, and very profanely inconsistent with the Veracity of our Saviour, may seem to speak Paul and Silas to be a Couple of gross Casuists, for having given the Jailour's Quaere so lame and partial a Resolution. But This again is an Absurdity as little allowable as the former. For besides that All Scripture is of Divine Inspiration, and Paul and Silas in particular had been acknowledged by The Daemoniack (in the 17th Verse of this Chapter) to be The Servants of the most high God, who shew unto us the way of Salvation;
All which being Absurdities, and very profanely inconsistent with the Veracity of our Saviour, may seem to speak Paul and Silas to be a Couple of gross Casuists, for having given the Jailor's Quaere so lame and partial a Resolution. But This again is an Absurdity as little allowable as the former. For beside that All Scripture is of Divine Inspiration, and Paul and Silas in particular had been acknowledged by The Demoniac (in the 17th Verse of this Chapter) to be The Servants of the most high God, who show unto us the Way of Salvation;
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The Text which now lyes before us may be justified by a Parallel out of our Saviour 's own Mouth. For having been asked by the People who flock't about him at Capernaum, what they should do that they might work the work of God, (John 6. 28.) This (reply'd our blessed Lord) is the work of God, That ye BELIEVE on Him whom He hath sent, (v. 29.) In so much that to obviate, and to satisfie all Objections, we must not quarrel, or suspect, but meekly study to understand, and explain the Text. Which I shall first attempt to do by a full Division, and after That (not by a curious, but) by a pertinent, and useful Tractation of it.
The Text which now lies before us may be justified by a Parallel out of our Saviour is own Mouth. For having been asked by the People who flocked about him At Capernaum, what they should do that they might work the work of God, (John 6. 28.) This (replied our blessed Lord) is the work of God, That you BELIEVE on Him whom He hath sent, (v. 29.) In so much that to obviate, and to satisfy all Objections, we must not quarrel, or suspect, but meekly study to understand, and explain the Text. Which I shall First attempt to do by a full Division, and After That (not by a curious, but) by a pertinent, and useful Tractation of it.
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§ 5. First to Divide the Text aright, (and so as that it may contain an Explication of its Importance, ) we must view and review it in its double relation to the Context. I mean in its Dependance on the words going before, and its Cohaerence with the two Verses which do immediately follow after.
§ 5. First to Divide the Text aright, (and so as that it may contain an Explication of its Importance,) we must view and review it in its double Relation to the Context. I mean in its Dependence on the words going before, and its Coherence with the two Verses which do immediately follow After.
The Text abstractively consider'd, does afford at first view, but a single Act, and a single Object. Yet in relation to the Context, each of these is twofold; one whereof is express'd, and the other imply'd.
The Text abstractively considered, does afford At First view, but a single Act, and a single Object. Yet in Relation to the Context, each of these is twofold; one whereof is expressed, and the other implied.
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First the Object here express'd is ( in sensu composito ) The Lord Iesus Christ. And this is Objectum formale Quod. It is not Christ without Iesus, nor is it Iesus without The Lord. For That were the gross and common Fallacy, A benè conjunctis ad malè divisa, which yet the Flesh of most Professors is apt to impose upon their spirits. He is in all his Three Offices to be the Object of our Belief. And in his Three special Titles his Threefold Office is here included.
First the Object Here expressed is (in sensu composito) The Lord Iesus christ. And this is Objectum formal Quod. It is not christ without Iesus, nor is it Iesus without The Lord. For That were the gross and Common Fallacy, A benè conjunctis ad malè divisa, which yet the Flesh of most Professors is apt to impose upon their spirits. He is in all his Three Offices to be the Object of our Belief. And in his Three special Titles his Threefold Office is Here included.
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His Prophetical in the first, his Priestly in the second, and his Kingly in the third. If Salvation is the end, and if we aspire to have it also the event of our Belief, we must impartially believe in the whole Messias. Not as Iesus only, a Saviour; no nor only as Christ, a King; but undividedly, and at once, as the Lord Iesus Christ. This is the Object of our Faith which is here express'd.
His Prophetical in the First, his Priestly in the second, and his Kingly in the third. If Salvation is the end, and if we aspire to have it also the event of our Belief, we must impartially believe in the Whole Messias. Not as Iesus only, a Saviour; no nor only as christ, a King; but undividedly, and At once, as the Lord Iesus christ. This is the Object of our Faith which is Here expressed.
Next the Word of God preach'd is the object of our Faith, which is here imply'd. And (as the men of the Schools do love to word it) This is Fidei objectum formale Quo. For as Faith cometh by Hearing, and Hearing by the Word of God, which Word cannot be heard without a Preacher; so no sooner was it said by Paul and Silas, that the Jailour must believe in the Lord Iesus Christ, but in the next breath it follows, They spake unto him the WORD of God, (v. 32.) They had in vain told him he must, had they not taught him how he might. And therefore they did not only possess him with the necessity of his believing,
Next the Word of God preached is the Object of our Faith, which is Here implied. And (as the men of the Schools do love to word it) This is Fidei Objectum formal Quo. For as Faith comes by Hearing, and Hearing by the Word of God, which Word cannot be herd without a Preacher; so no sooner was it said by Paul and Silas, that the Jailor must believe in the Lord Iesus christ, but in the next breath it follows, They spoke unto him the WORD of God, (v. 32.) They had in vain told him he must, had they not taught him how he might. And Therefore they did not only possess him with the necessity of his believing,
They did not train up their Convert (like the Catechists of Rome ) only to believe as the Church believes, that is to say, by a blind and implicit Faith, making Ignorance and Credulity the only Parents of Devotion; But they built up his Faith on the Foundation of the Scriptures; That by the knowledge of some Praemisses which he might easily comprehend, he might attain to a Belief of what was yet Incomprehensible. To beget in him a solid and a well-grounded Faith, such as whereof he might be able to give a rational Accompt, they both exhorted him to believe in, and also preached to him the WORD of the Lord Jesus Christ;
They did not train up their Convert (like the Catechists of Room) only to believe as the Church believes, that is to say, by a blind and implicit Faith, making Ignorance and Credulity the only Parents of Devotion; But they built up his Faith on the Foundation of the Scriptures; That by the knowledge of Some Premises which he might Easily comprehend, he might attain to a Belief of what was yet Incomprehensible. To beget in him a solid and a well-grounded Faith, such as whereof he might be able to give a rational Account, they both exhorted him to believe in, and also preached to him the WORD of the Lord jesus christ;
The Act Internal, which is express'd, is NONLATINALPHABET, to believe. The Act External, which is imply'd, is to confess what is believ'd in spite of Temptations to conceal it. (And this did the Iailour of Philippi in the next Verses after my Text.) For as inwardly with the Heart a man believeth unto righteousness, so outwardly with the Mouth Confession is made unto Salvation. Indeed the Gnosticks were all for the Inward Act only, for the better avoiding of Persecution.
The Act Internal, which is expressed, is, to believe. The Act External, which is implied, is to confess what is believed in spite of Temptations to conceal it. (And this did the Jailor of Philippi in the next Verses After my Text.) For as inwardly with the Heart a man Believeth unto righteousness, so outwardly with the Mouth Confessi is made unto Salvation. Indeed the Gnostics were all for the Inward Act only, for the better avoiding of Persecution.
But the Outward is by God as indispensably requir'd; And the Inward Act without it is not sincere. Thence it is that they are coupl'd as the condition of Salvation, Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Iesus,
But the Outward is by God as indispensably required; And the Inward Act without it is not sincere. Thence it is that they Are coupled as the condition of Salvation, Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Iesus,
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Again, As the Object, and the Act, so too the Subject of it is double. For though begun in the Intellect, yet 'tis consummated in the Will, (as Aquinas and his Followers do rightly state it,) or else it would be meerly an human Faith, Fides cui potest subesse Dubium, a Faith whose very formal Reason is a radical Fear, (I do not mean an ingenuous, but carnal Fear,) a Faith without Love, and without Activity, and so without the effect of Obedience too.
Again, As the Object, and the Act, so too the Subject of it is double. For though begun in the Intellect, yet it's consummated in the Will, (as Aquinas and his Followers do rightly state it,) or Else it would be merely an human Faith, Fides cui potest Subesse Dubium, a Faith whose very formal Reason is a radical fear, (I do not mean an ingenuous, but carnal fear,) a Faith without Love, and without Activity, and so without the Effect of obedience too.
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And therefore Cajetan argues well, That an habit of Salvifick or saving Faith must be at once both a Speculative, and a Practical habit. And truly such is That Faith which is required in the Text,
And Therefore Cajetan argues well, That an habit of Salvific or Saving Faith must be At once both a Speculative, and a Practical habit. And truly such is That Faith which is required in the Text,
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For first the Iailour did assent unto the Things that were preached by Paul and Silas; which infer's the Christian Faith to have got already into his Head. And then immediately after, we find it sunk into his Heart too;
For First the Jailor did assent unto the Things that were preached by Paul and Silas; which infer's the Christian Faith to have god already into his Head. And then immediately After, we find it sunk into his Heart too;
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witness the Sacrament of his Baptism which he received from Paul and Silas; witness also his tender Charity in his washing of their stripes, his entertaining them at his Table, and his rejoycing even in That that might be temporally his Ruin, (v. 34) which are a proof of his abounding in those fruits of the Spirit, Acts of Iustice, and Gratitude, and works of Mercy, and spiritual Ioy in the Holy Ghost;
witness the Sacrament of his Baptism which he received from Paul and Silas; witness also his tender Charity in his washing of their stripes, his entertaining them At his Table, and his rejoicing even in That that might be temporally his Ruin, (v. 34) which Are a proof of his abounding in those fruits of the Spirit, Acts of justice, and Gratitude, and works of Mercy, and spiritual Joy in the Holy Ghost;
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All Effects and Diagnosticks of saving Faith; The overflowings of That Love, which (to use St. Paul 's phrase) is shed abroad in the Heart of a true Believer. And thus we have the twofold Subject, of Believing (as we ought) in the Lord Iesus Christ:
All Effects and Diagnostics of Saving Faith; The overflowings of That Love, which (to use Saint Paul is phrase) is shed abroad in the Heart of a true Believer. And thus we have the twofold Subject, of Believing (as we ought) in the Lord Iesus christ:
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For what at first is no more than The light of Knowledge in the Brain, does, by enkindling in the Bowels the Fire of Love, (of Love to God in the first place,
For what At First is no more than The Light of Knowledge in the Brain, does, by enkindling in the Bowels the Fire of Love, (of Love to God in the First place,
Which is indeed very closely, but significantly couch'd in the Praeposition. For 'tis not NONLATINALPHABET, believe the Essence or Existence of Jesus Christ;
Which is indeed very closely, but significantly couched in the Preposition. For it's not, believe the Essence or Existence of jesus christ;
Believe his Power, for he is Dominus, The Lord. And believe his Propensity, for he is Iesus, the Saviour. Well therefore said the Author of the Epistle to the Hebrews, Whosoever cometh to God, must believe that he is,
Believe his Power, for he is Dominus, The Lord. And believe his Propensity, for he is Iesus, the Saviour. Well Therefore said the Author of the Epistle to the Hebrews, Whosoever comes to God, must believe that he is,
A Rewarder, but of whom? and on what Condition? for he is not a Rewarder of all in general, no nor of All that do believe him to have the Office of a Rewarder, But of all such as seek him,
A Rewarder, but of whom? and on what Condition? for he is not a Rewarder of all in general, not nor of All that do believe him to have the Office of a Rewarder, But of all such as seek him,
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Which here is visibly imply'd by the Retrospect of the Text, as 'tis an Answer to the Question, [ NONLATINALPHABET, what must I do that I may be sav'd? ] for sure the sense of the Answer, if it be adaequate to the Question, must needs be This, Thou must believe in the Lord Jesus Christ.
Which Here is visibly implied by the Retrospect of the Text, as it's an Answer to the Question, [, what must I do that I may be saved? ] for sure the sense of the Answer, if it be adequate to the Question, must needs be This, Thou must believe in the Lord jesus christ.
It is of absolute Necessity, and indispensably requir'd. For, as without our pleasing God, it is impossible to be sav'd, so (we know) without Faith, it is impossible to please him, Heb. 11. 6. Last of all we have here the Issue, or the Conclusion of the whole Matter, at once implyed in the Reflexion of the Answer upon the Question, and expressed in the words of the Answer too.
It is of absolute Necessity, and indispensably required. For, as without our pleasing God, it is impossible to be saved, so (we know) without Faith, it is impossible to please him, Hebrew 11. 6. Last of all we have Here the Issue, or the Conclusion of the Whole Matter, At once employed in the Reflection of the Answer upon the Question, and expressed in the words of the Answer too.
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Salvation is not the Effect, but yet the necessary event of our Faith in Christ. Nor is it properly the wages, but most certainly the Reward of a true Believer.
Salvation is not the Effect, but yet the necessary event of our Faith in christ. Nor is it properly the wages, but most Certainly the Reward of a true Believer.
For the Question having been This, [ What must I do that I may be sav'd, ] to which the Answer is, Believe, and thou shalt be sav'd, (An Answer given by Paul and Silas who spake as the Spirit gave them utterance, ) here does arise a mutual Inference, as of the Praecept and the Promise, so of the Duty and the Reward. Here is a necessary Tendency of the first towards the second, and a necessary Dependence of the second upon the first. For as Salvation cannot be had (by such as live under the Gospel, without a praevious Belief in the Lord Iesus Christ, so wheresoever such Believing does go before, 'tis very plain that Salvation must follow after. Both afford us matter of Caution, and Comfort too.
For the Question having been This, [ What must I do that I may be saved, ] to which the Answer is, Believe, and thou shalt be saved, (an Answer given by Paul and Silas who spoke as the Spirit gave them utterance,) Here does arise a mutual Inference, as of the Precept and the Promise, so of the Duty and the Reward. Here is a necessary Tendency of the First towards the second, and a necessary Dependence of the second upon the First. For as Salvation cannot be had (by such as live under the Gospel, without a previous Belief in the Lord Iesus christ, so wheresoever such Believing does go before, it's very plain that Salvation must follow After. Both afford us matter of Caution, and Comfort too.
p-acp dt n1 vhg vbn d, [ q-crq vmb pns11 vdi cst pns11 vmb vbi vvn, ] pc-acp r-crq dt n1 vbz, vvb, cc pns21 vm2 vbi vvn, (dt n1 vvn p-acp np1 cc np1 r-crq vvd p-acp dt n1 vvd pno32 n1,) av vdz vvi dt j n1, c-acp pp-f dt n1 cc dt vvb, av pp-f dt n1 cc dt vvb. av vbz dt j n1 pp-f dt ord p-acp dt ord, cc dt j n1 pp-f dt ord p-acp dt ord. c-acp c-acp n1 vmbx vbi vhn (p-acp d c-acp vvi p-acp dt n1, p-acp dt j n1 p-acp dt n1 np1 np1, av c-crq d vvg vdz vvi a-acp, pn31|vbz av j cst n1 vmb vvi a-acp. av-d vvi pno12 n1 pp-f n1, cc vvb av.
Thus have I done with the Division, and (in the ordering of That ) with the Explication of the Text. Wherein if I have trespass't by too much length, it will in justice be imputed to my Desire of Perspicuity, and of making it one Arrest unto the Plausible Objection that lyes against it.
Thus have I done with the Division, and (in the ordering of That) with the Explication of the Text. Wherein if I have trespassed by too much length, it will in Justice be imputed to my Desire of Perspicuity, and of making it one Arrest unto the Plausible Objection that lies against it.
§ 6. In the ensuing Tractation of it, I must begin with the Act which is here express'd, and consider it as relating to the first and chief Object. And this I must do in such a manner,
§ 6. In the ensuing Tractation of it, I must begin with the Act which is Here expressed, and Consider it as relating to the First and chief Object. And this I must do in such a manner,
§ crd p-acp dt j-vvg n1 pp-f pn31, pns11 vmb vvi p-acp dt n1 r-crq vbz av vvd, cc vvb pn31 p-acp vvg p-acp dt ord cc j-jn n1. cc d pns11 vmb vdi p-acp d dt n1,
as to make it a farther Antidote against the venom of the Objection. Which to the end that I may do with the more success, I must explore by such ways as are not able to mislead us, what of necessity must be meant by such an Act of Believing, as does arise from an Habit of saving Faith. For as every one that paints is not presently a Painter, nor every Painter an Apelles; so 'tis not every Belief which can denominate a Believer, nor is it every Believer who can be sav'd. It will not therefore be sufficient to preach up the Faith of Christ in general, (which yet too many are wont to do,
as to make it a farther Antidote against the venom of the Objection. Which to the end that I may do with the more success, I must explore by such ways as Are not able to mislead us, what of necessity must be meant by such an Act of Believing, as does arise from an Habit of Saving Faith. For as every one that paints is not presently a Painter, nor every Painter an Apelles; so it's not every Belief which can denominate a Believer, nor is it every Believer who can be saved. It will not Therefore be sufficient to preach up the Faith of christ in general, (which yet too many Are wont to do,
c-acp pc-acp vvi pn31 dt jc n1 p-acp dt n1 pp-f dt n1. r-crq p-acp dt n1 cst pns11 vmb vdi p-acp dt av-dc n1, pns11 vmb vvi p-acp d n2 c-acp vbr xx j pc-acp vvi pno12, r-crq pp-f n1 vmb vbi vvn p-acp d dt n1 pp-f vvg, p-acp vdz vvi p-acp dt n1 pp-f vvg n1. c-acp c-acp d pi cst vvz vbz xx av-j dt n1, ccx d n1 dt np1; av pn31|vbz xx d n1 r-crq vmb vvi dt n1, ccx vbz pn31 d n1 r-crq vmb vbi vvn. pn31 vmb xx av vbi j pc-acp vvi a-acp dt n1 pp-f np1 p-acp n1, (r-crq av av d vbr j pc-acp vdi,
because 'tis easiest to be done,) nor to depredicate in particular the several rare Fruits and Effects of Faith, without distinguishing all along betwixt the Roots and the Causes from whence they grow; But we must first have the Patience to learn our selves, and then the Care as well as Skill to make it visible unto others, how much The Habit of salvifick or saving Faith is meant to grasp and comprehend in its whole Importance; and so (by a consequence unavoidable) how much short of Salvation, every Faith, without This, will be sure to land us.
Because it's Easiest to be done,) nor to depredicate in particular the several rare Fruits and Effects of Faith, without distinguishing all along betwixt the Roots and the Causes from whence they grow; But we must First have the Patience to Learn our selves, and then the Care as well as Skill to make it visible unto Others, how much The Habit of salvific or Saving Faith is meant to grasp and comprehend in its Whole Importance; and so (by a consequence unavoidable) how much short of Salvation, every Faith, without This, will be sure to land us.
c-acp pn31|vbz js pc-acp vbi vdn,) ccx pc-acp vvi p-acp j dt j j n2 cc n2 pp-f n1, p-acp vvg d a-acp p-acp dt n2 cc dt n2 p-acp c-crq pns32 vvb; p-acp pns12 vmb ord vhi dt n1 pc-acp vvi po12 n2, cc av dt vvb c-acp av c-acp n1 pc-acp vvi pn31 j p-acp n2-jn, c-crq d dt n1 pp-f vvi cc vvg n1 vbz vvn p-acp vvi cc vvb p-acp po31 j-jn n1; cc av (p-acp dt n1 j) c-crq d j pp-f n1, d n1, p-acp d, vmb vbi j pc-acp vvi pno12.
For (not to speak of its Import in human Authors) we may observe it in holy Writ to have been used in so Many and Different senses, that School-Divines have strangely varied touching its various significations. For first Medina will acknowledge but two Acceptions of the word Faith. Albertus Magnus allows of five. Alphonsus à Castro admits of seven. Vega goes higher,
For (not to speak of its Import in human Authors) we may observe it in holy Writ to have been used in so Many and Different Senses, that School divines have strangely varied touching its various significations. For First Medina will acknowledge but two Acceptions of the word Faith. Albert Magnus allows of five. Alphonsus à Castro admits of seven. Vega Goes higher,
as far as Nine. Bonaventure and Valentia arise to ten. Alexander Hallensis will have eleven. Nay Sotus tells us of some who are for fifteen significations,
as Far as Nine. Bonaventure and Valentia arise to ten. Alexander Hallensis will have eleven. Nay Sotus tells us of Some who Are for fifteen significations,
I will not presume to be an Umpire between so many and subtil School-men, though I confess I am not able to give an absolute Assent unto either of them.
I will not presume to be an Umpire between so many and subtle Schoolmen, though I confess I am not able to give an absolute Assent unto either of them.
pns11 vmb xx vvi pc-acp vbi dt n1 p-acp av d cc j n2, cs pns11 vvb pns11 vbm xx j pc-acp vvi dt j n1 p-acp d pp-f pno32.
I can evince that the word Faith hath very various significations, and easily instance in the chief, whereof 'tis dangerous to be ignorant, or which at least it will be useful very particularly to know. But when I shall have given pregnant Instances of Many, and those the Most that at present I can discern, I shall not be so Dogmatical as to deny that there are more.
I can evince that the word Faith hath very various significations, and Easily instance in the chief, whereof it's dangerous to be ignorant, or which At least it will be useful very particularly to know. But when I shall have given pregnant Instances of Many, and those the Most that At present I can discern, I shall not be so Dogmatical as to deny that there Are more.
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First 'tis clear that the word Faith does signify Faithfulness and Truth. As Rom. 3. 3, 4. What if some did not believe? shall their Unbelief make the Faith of God of none effect? no, let God be true, and every man a lyar.
First it's clear that the word Faith does signify Faithfulness and Truth. As Rom. 3. 3, 4. What if Some did not believe? shall their Unbelief make the Faith of God of none Effect? no, let God be true, and every man a liar.
ord pn31|vbz j cst dt n1 n1 vdz vvi n1 cc n1. p-acp np1 crd crd, crd q-crq cs d vdd xx vvi? vmb po32 n1 vvi dt n1 pp-f np1 pp-f pi n1? av-dx, vvb np1 vbi j, cc d n1 dt n1.
Next it signify's The Promise, which is in faithfulness and Truth to be performed. And of this we have an instance 1 Tim. 5. 12. where the wanton young Widows are said to be lyable to Damnation, because they have cast off their first Faith.
Next it signify's The Promise, which is in faithfulness and Truth to be performed. And of this we have an instance 1 Tim. 5. 12. where the wanton young Widows Are said to be liable to Damnation, Because they have cast off their First Faith.
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That is, their Promise of constant widowhood which they had made unto the Church, whose single Interest and Service they had thereby wedded and espous'd. Thence it signify's a Confidence, as that is opposed to Distrust; A full Dependance on the Power, and a firm adhaerence unto the Promises of our Lord.
That is, their Promise of constant widowhood which they had made unto the Church, whose single Interest and Service they had thereby wedded and espoused. Thence it signify's a Confidence, as that is opposed to Distrust; A full Dependence on the Power, and a firm adherence unto the Promises of our Lord.
wherefore didst thou doubt? Matth. 14. 31. In the same sense he said to the two blind men, Do ye believe that I can do this? according to your Faith be it unto you, Matth. 9. 29. And thus 'tis used by St. Iames, by whom we are exhorted to ask in Faith, nothing wavering, James 1. 6. Again we find the word Faith set to signifie Conscience, or knowledge compar'd with the Rule of Action, as 'tis observ'd by Theophylact, and the Interlineary Gloss upon Rom. 14. 23. whatsoever is not of Faith, is Sin. Nay Faith, by a Synecdoche, is made to signifie the Gospel. Whereof we meet with an Example Gal. 3. 25. where when 'tis said, After Faith is come, we are no longer under a School-Master:
Wherefore didst thou doubt? Matthew 14. 31. In the same sense he said to the two blind men, Do you believe that I can do this? according to your Faith be it unto you, Matthew 9. 29. And thus it's used by Saint James, by whom we Are exhorted to ask in Faith, nothing wavering, James 1. 6. Again we find the word Faith Set to signify Conscience, or knowledge compared with the Rule of Actium, as it's observed by Theophylact, and the Interlineary Gloss upon Rom. 14. 23. whatsoever is not of Faith, is Sin. Nay Faith, by a Synecdoche, is made to signify the Gospel. Whereof we meet with an Exampl Gal. 3. 25. where when it's said, After Faith is come, we Are no longer under a School-Master:
It is sometimes us'd to signifie a bare Assent; And such is that Faith which is call'd historical, and is common to men with believing Devils, James 2. 19. But as sometimes an Assent, so at other times the Object assented to. And of this we have an Instance in the Epistle of St. Iude, where to contend for the Faith which was once deliver'd unto the Saints, is nothing else but to contend for the Creed it self, the Christian Doctrin, which is the Ground, and the Rule of Faith.
It is sometime used to signify a bore Assent; And such is that Faith which is called historical, and is Common to men with believing Devils, James 2. 19. But as sometime an Assent, so At other times the Object assented to. And of this we have an Instance in the Epistle of Saint Iude, where to contend for the Faith which was once Delivered unto the Saints, is nothing Else but to contend for the Creed it self, the Christian Doctrine, which is the Ground, and the Rule of Faith.
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§ 7. Thus we find the word Faith in seven distinct significations; But none of These will amount to a saving Faith, however some of These are Ingredients in it.
§ 7. Thus we find the word Faith in seven distinct significations; But none of These will amount to a Saving Faith, however Some of These Are Ingredients in it.
§ crd av pns12 vvb dt n1 n1 p-acp crd j n2; p-acp pix pp-f d vmb vvi p-acp dt vvg n1, c-acp d pp-f d vbr n2 p-acp pn31.
For saving Faith is not only an Habit or Faculty of the Intellect, whereby we firmly and without fear, but yet withal without evidence, assent to all things propos'd to be believed in the Church as reveal'd by God, (which is the Schoolmen's Definition of a justifying Faith, or (as they rather love to speak) of the Faith which is infused in Iustification, ) For This is but part of that Description, which the same men afford to the Faith of Miracles, whereby a man may move Mountains, and yet be damn'd; may cast out Devils, and be himself possess'd with them;
For Saving Faith is not only an Habit or Faculty of the Intellect, whereby we firmly and without Fear, but yet withal without evidence, assent to all things proposed to be believed in the Church as revealed by God, (which is the Schoolmen's Definition of a justifying Faith, or (as they rather love to speak) of the Faith which is infused in Justification,) For This is but part of that Description, which the same men afford to the Faith of Miracles, whereby a man may move Mountains, and yet be damned; may cast out Devils, and be himself possessed with them;
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as is evident from the preaching both of our Saviour and St. Paul, Matth. 7. 22, 23. 1 Cor. 13. 2. Nor is it only such a Relyance on the mercy of God, and the merits of a Saviour, as carrys with it a full Persuasion of the Remission of our Sins; (as some who are Enemies to the Schoolmen are wont to teach;) for This may possibly be alone, unattended with Repentance and change of Life; And being not the Mother of such an off-spring, it must by consequence be inferr'd to be but the Daughter of Praesumption.
as is evident from the preaching both of our Saviour and Saint Paul, Matthew 7. 22, 23. 1 Cor. 13. 2. Nor is it only such a Reliance on the mercy of God, and the merits of a Saviour, as carrys with it a full Persuasion of the Remission of our Sins; (as Some who Are Enemies to the Schoolmen Are wont to teach;) for This may possibly be alone, unattended with Repentance and change of Life; And being not the Mother of such an offspring, it must by consequence be inferred to be but the Daughter of Presumption.
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§ 8. No, the saving Faith is That, which comprehends Both the former, and more than Both. It is indeed the very Pandect of all that is requisite to Salvation, by being the Substance and the Epitome even of all other Duties required of us.
§ 8. No, the Saving Faith is That, which comprehends Both the former, and more than Both. It is indeed the very Pandect of all that is requisite to Salvation, by being the Substance and the Epitome even of all other Duties required of us.
§ crd uh-dx, dt vvg n1 vbz d, r-crq vvz av-d dt j, cc dc cs d pn31 vbz av dt j vvb pp-f d cst vbz j p-acp n1, p-acp vbg dt n1 cc dt n1 av pp-f d j-jn n2 vvn pp-f pno12.
But he that believeth and is Baptèzed, He's the man that shall be sav'd, Mark 16. 16. And so when He preached first in Galilee, He did not only say, Believe; But, Repent, and Believe the Gospel, ( Mark 1. 15.) And still by Repentance is meant amendment, as St. Peter hath explain'd it by his Preaching at Ierusalem in Solomon's Porch. Where he did not only say, Repent and Believe; Nor only Repent, and be Baptized, (as he had said a while before,) but Repent and be Converted, that your sins may be blotted out, (Acts 3. 19.) Again in other places of Scripture we find it coupl'd with Confession, without the company of which it is nothing worth. And of this I gave examples in the Division of the Text. Nay we read in other Scriptures, touching the work, and the Law, and the Obedience of Faith. Nay in one place especially, I observe the two phrases [ To Believe, and To Obey, ] are clearly us'd as NONLATINALPHABET, in the very same breath importing both the same Thing, and promiscuously expressing the one the other. The Place I speak of is Rom. 10. 16. But they have not obey'd the Gospel:
But he that Believeth and is Baptèzed, He's the man that shall be saved, Mark 16. 16. And so when He preached First in Galilee, He did not only say, Believe; But, repent, and Believe the Gospel, (Mark 1. 15.) And still by Repentance is meant amendment, as Saint Peter hath explained it by his Preaching At Ierusalem in Solomon's Porch. Where he did not only say, repent and Believe; Nor only repent, and be Baptised, (as he had said a while before,) but repent and be Converted, that your Sins may be blotted out, (Acts 3. 19.) Again in other places of Scripture we find it coupled with Confessi, without the company of which it is nothing worth. And of this I gave Examples in the Division of the Text. Nay we read in other Scriptures, touching the work, and the Law, and the obedience of Faith. Nay in one place especially, I observe the two phrases [ To Believe, and To Obey, ] Are clearly used as, in the very same breath importing both the same Thing, and promiscuously expressing the one the other. The Place I speak of is Rom. 10. 16. But they have not obeyed the Gospel:
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For Esaias saith, who hath Believed our Report? now if obeying in the first clause did not signify Believing, it must have been in the second, [ who hath obeyed our report? ] because it is in the first, [ But they have not obeyed the Gospel ] And if Believing in the second clause did not signify obeying, it must have been in the first, [ But they have not Believ'd the Gospel, ] because it is in the second, [ who hath Believed our report? ] else what means the Causal For, by which the second Clause is proved to give a reason of the first? for this is evidently the Logick which our Apostle there useth.
For Isaiah Says, who hath Believed our Report? now if obeying in the First clause did not signify Believing, it must have been in the second, [ who hath obeyed our report? ] Because it is in the First, [ But they have not obeyed the Gospel ] And if Believing in the second clause did not signify obeying, it must have been in the First, [ But they have not Believed the Gospel, ] Because it is in the second, [ who hath Believed our report? ] Else what means the Causal For, by which the second Clause is proved to give a reason of the First? for this is evidently the Logic which our Apostle there uses.
But they have not Believ'd the former; Therefore they have not obey'd the latter. But neither have we yet the utmost of saving Faith. For as it signifies an obedience to all the Commandments of the Law, in that it worketh by Love, which is indeed the fulfilling of it, so it does many times imply a Perseverance (in Love,
But they have not Believed the former; Therefore they have not obeyed the latter. But neither have we yet the utmost of Saving Faith. For as it signifies an Obedience to all the commandments of the Law, in that it works by Love, which is indeed the fulfilling of it, so it does many times imply a Perseverance (in Love,
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and in Obedience,) unto the end. As when 'tis said by the Author of the Epistle to the Hebrews, We are not of Them that draw back unto Perdition, But of Them that Believe to the saving of the Soul. We read of some who had a Faith in the Lord Jesus Christ,
and in obedience,) unto the end. As when it's said by the Author of the Epistle to the Hebrews, We Are not of Them that draw back unto Perdition, But of Them that Believe to the Saving of the Soul. We read of Some who had a Faith in the Lord jesus christ,
but such as was utterly overthrown by Hymenaeus and Philetus, (whose words did eat into their Faith as doth a Canker, ) and so however for a time it might have justified, yet for want of perseverance it could not save them.
but such as was utterly overthrown by Hymenaeus and Philetus, (whose words did eat into their Faith as does a Canker,) and so however for a time it might have justified, yet for want of perseverance it could not save them.
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§ 9. Now when the Faith of a Believer is arriv'd at such a pitch as hath been describ'd, by Repentance, and Conversion, and Perseverance unto the end, or (to use St. Paul's words, 1. Thess. 1. 3.) by his work of Faith, his labour of Love, and his Patience of Hope, (that is to say in terms yet plainer,) by the obedience which his Faith, and by the Industry which his Love, and by the Constancy which his Hope in the Lord Jesus Christ hath effected in him,
§ 9. Now when the Faith of a Believer is arrived At such a pitch as hath been described, by Repentance, and Conversion, and Perseverance unto the end, or (to use Saint Paul's words, 1. Thess 1. 3.) by his work of Faith, his labour of Love, and his Patience of Hope, (that is to say in terms yet plainer,) by the Obedience which his Faith, and by the Industry which his Love, and by the Constancy which his Hope in the Lord jesus christ hath effected in him,
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so that the Righteousness of God hath been successfully revealed from Faith to Faith, (as St. Paul expresseth a Perseverance in Faith, Rom. 1. 17.) It is then indeed the Substance of things hoped for,
so that the Righteousness of God hath been successfully revealed from Faith to Faith, (as Saint Paul Expresses a Perseverance in Faith, Rom. 1. 17.) It is then indeed the Substance of things hoped for,
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and the Evidence of things not seen, and virtually the Praesence of things yet future. A steady Dependance upon God for the Performance of his Promise, and a confident expectation of the Glory to be reveal'd. A being convinc'd that That is true by a mental Demonstration, which does not fall under an ocular. And as, in other respects, Faith is said to be the Hand, so in This is it the Eye of a pious Soul, wherewith looking up to Iesus, the Author and Finisher of our Faith, we may easily see our way through any Night of Tribulation that can befall us.
and the Evidence of things not seen, and virtually the Presence of things yet future. A steady Dependence upon God for the Performance of his Promise, and a confident expectation of the Glory to be revealed. A being convinced that That is true by a mental Demonstration, which does not fallen under an ocular. And as, in other respects, Faith is said to be the Hand, so in This is it the Eye of a pious Soul, wherewith looking up to Iesus, the Author and Finisher of our Faith, we may Easily see our Way through any Night of Tribulation that can befall us.
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Thus we see how saving Faith does carry Hope in its Importance, as well as Charity; as may appear by the Duplicity of the Apostle's Definition, which seems to have a twofold Genus, and a twofold Differentia. For first he saith it is the Substance, and then the Evidence. In as much as 'tis an evidence, it is objected on Things invisible; But in as much as 'tis a Substance, so it is of Things which are hoped for. A Definition very fitly against the Method and the Rules of Art and Nature, because it is of such a Quality as is exceedingly above them.
Thus we see how Saving Faith does carry Hope in its Importance, as well as Charity; as may appear by the Duplicity of the Apostle's Definition, which seems to have a twofold Genus, and a twofold Differentia. For First he Says it is the Substance, and then the Evidence. In as much as it's an evidence, it is objected on Things invisible; But in as much as it's a Substance, so it is of Things which Are hoped for. A Definition very fitly against the Method and the Rules of Art and Nature, Because it is of such a Quality as is exceedingly above them.
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For this Faith being (an Act, or rather) an Habit of the Intellect, And yet determin'd to its object by the Empire of the Will which is at last its Subject too, ( That as expressed by the word Fides, and This as well by the word Fiducia, ) 'tis plain its object must be consider'd both as True, and as Good. As the object of the Intellect, the Injoyments of Heaven are still consider'd by us as True, and so are properly contemplated as Things not seen whereof there is yet no other Evidence, than that of Faith. But as the object of the Will, they are consider'd by us as Good, and so are properly here expressed by Things hoped for, and Faith of such may be call'd the Substance. Though not in a logical, or physical, or metaphysical Sense,
For this Faith being (an Act, or rather) an Habit of the Intellect, And yet determined to its Object by the Empire of the Will which is At last its Subject too, (That as expressed by the word Fides, and This as well by the word Fiducia,) it's plain its Object must be considered both as True, and as Good. As the Object of the Intellect, the Enjoyments of Heaven Are still considered by us as True, and so Are properly contemplated as Things not seen whereof there is yet no other Evidence, than that of Faith. But as the Object of the Will, they Are considered by us as Good, and so Are properly Here expressed by Things hoped for, and Faith of such may be called the Substance. Though not in a logical, or physical, or metaphysical Sense,
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yet in a moral, and metaphorical; as that which is first in every kind, and either radically or vertually contains the rest in it, is said to be the Substance of all the rest;
yet in a moral, and metaphorical; as that which is First in every kind, and either radically or virtually contains the rest in it, is said to be the Substance of all the rest;
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as the Contents are the substance of the following Chapter; or as Adam was the Substance of all Mankind; or as there is said to be a Substance and Body of Sin, which very Body is also said to have a strength, and a sting. And then with a greater force of reason may Faith be said to be the Substance of things hoped for, because it hath an amazing power of presentiating the things which are wrapt up in Futurity, and represents them all at once,
as the Contents Are the substance of the following Chapter; or as Adam was the Substance of all Mankind; or as there is said to be a Substance and Body of since, which very Body is also said to have a strength, and a sting. And then with a greater force of reason may Faith be said to be the Substance of things hoped for, Because it hath an amazing power of presentiating the things which Are wrapped up in Futurity, and represents them all At once,
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as well to the Will, as the Understanding. It gives us (as I may say) a kind of Livery and Seisin of all we hope and pray for, and even long to be united to, though by the Help of a Dissolution. In so much that the Plenitude of this One Grace in the sense I mention'd (which Plenitude is expressed by a threefold NONLATINALPHABET,
as well to the Will, as the Understanding. It gives us (as I may say) a kind of Livery and Seisin of all we hope and pray for, and even long to be united to, though by the Help of a Dissolution. In so much that the Plenitude of this One Grace in the sense I mentioned (which Plenitude is expressed by a threefold,
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and boldly rendred a full Assurance, ) I say the Plenitude or fulness of this one Grace, which is attainable by Christians whilst here below, is worthily reckon'd by St. Paul, The Inchoation of our Glory. This very Grace is once affirm'd to be a kind of beatifick (although an antedated ) Vision of the Glory of God.
and boldly rendered a full Assurance,) I say the Plenitude or fullness of this one Grace, which is attainable by Christians while Here below, is worthily reckoned by Saint Paul, The Inchoation of our Glory. This very Grace is once affirmed to be a kind of beatific (although an antedated) Vision of the Glory of God.
And for a man to leave This for a better world, with such a cordial Believing in the Lord Iesus Christ as was here recommended by Paul and Silas, (which I have hitherto explain'd by several passages of Scripture,) is nothing else but to pass from a Paradise to a Heaven, or (to use St. Paul's NONLATINALPHABET) from one Glory to another. For we all with open Face beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory,
And for a man to leave This for a better world, with such a cordial Believing in the Lord Iesus christ as was Here recommended by Paul and Silas, (which I have hitherto explained by several passages of Scripture,) is nothing Else but to pass from a Paradise to a Heaven, or (to use Saint Paul's) from one Glory to Another. For we all with open Face beholding as in a Glass the Glory of the Lord, Are changed into the same Image, from Glory to Glory,
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even as by the Spirit of the Lord, 2 Cor. 3. 18. § 10. But some may tacitly now object against Paul and Silas in the Text, (or at least against St. Luke, the Relator of it, That if by Faith we must be justified, and also sanctified in part, before we can expect it should ever save us, they should have told the Jailour of it in Terms at large, and have shew'd in the Retail, how many Duties of a Christian are succinctly comprehended in that expression;
even as by the Spirit of the Lord, 2 Cor. 3. 18. § 10. But Some may tacitly now Object against Paul and Silas in the Text, (or At least against Saint Lycia, the Relator of it, That if by Faith we must be justified, and also sanctified in part, before we can expect it should ever save us, they should have told the Jailor of it in Terms At large, and have showed in the Retail, how many Duties of a Christian Are succinctly comprehended in that expression;
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For how knew the Jailour he was to do any thing but to Believe? or to believe in any other, than the second Person in the Trinity, God manifest in the Flesh? for they seem to have made no mention to him of his being to believe in God the Father, or in God the Holy Ghost, much less did they add the other Articles of the Creed, which are Ingredients in the object of Saving Faith.
For how knew the Jailor he was to do any thing but to Believe? or to believe in any other, than the second Person in the Trinity, God manifest in the Flesh? for they seem to have made no mention to him of his being to believe in God the Father, or in God the Holy Ghost, much less did they add the other Articles of the Creed, which Are Ingredients in the Object of Saving Faith.
And first of all by a concession, That if indeed Paul and Silas had said no more to their Catechumenist, than that He must believe in the Lord Iesus Christ, not explaining what was meant by that Habit of Faith from which the Act of his Believing was to proceed,
And First of all by a concession, That if indeed Paul and Silas had said no more to their Catechumenist, than that He must believe in the Lord Iesus christ, not explaining what was meant by that Habit of Faith from which the Act of his Believing was to proceed,
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nor yet explaining what was meant by the Lord Iesus Christ, who is often put by a Synecdoche for the whole object of our Belief, ( Faith in Christ being the Pandect of Christian Duties, which are all shut up in Faith, as Homer's Iliads in a Nutshell, ) Then indeed they might have made him a Solifidian, or a Fiduciary, which had not been the way to his being sav'd. But secondly I answer, That the objection is made of a false Hypothesis; For Paul and Silas dealt honestly and discreetly with the Jailour;
nor yet explaining what was meant by the Lord Iesus christ, who is often put by a Synecdoche for the Whole Object of our Belief, (Faith in christ being the Pandect of Christian Duties, which Are all shut up in Faith, as Homer's Iliads in a Nutshell,) Then indeed they might have made him a Solifidian, or a Fiduciary, which had not been the Way to his being saved. But secondly I answer, That the objection is made of a false Hypothesis; For Paul and Silas dealt honestly and discreetly with the Jailor;
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when having told him he must believe in the Lord Iesus Christ for his being sav'd, (it presently follows after the Text,) they spake unto him the Word of God;
when having told him he must believe in the Lord Iesus christ for his being saved, (it presently follows After the Text,) they spoke unto him the Word of God;
importing such a kind of Faith, as is ever working; and such a kind of working, as is by Love; and by such a kind of Love, as is the fulfilling of the Law;
importing such a kind of Faith, as is ever working; and such a kind of working, as is by Love; and by such a kind of Love, as is the fulfilling of the Law;
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and of such a Law too, as does consist of somewhat higher and more illustrious Injunctions than those of Moses; and of such an obedience to those Injunctions,
and of such a Law too, as does consist of somewhat higher and more illustrious Injunctions than those of Moses; and of such an Obedience to those Injunctions,
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as is attended and waited on by Perseverance unto the End. There is no doubt but they acquainted him, (in their expounding of the Scriptures, and speaking to him the Word of God, ) how very highly it did concern him, not only to escape the Corruption that is in the world through lust, and also to believe in the Lord Iesus Christ, but besides This, (as St. Peter speaks,) to give all diligence, for the adding to his Faith, Vertue; to Vertue, Knowledge; to Knowledge, Temperance; to Temperance, Patience; to Patience, Godliness; to Godliness, Brotherly kindness; to Brotherly kindness, Charity.
as is attended and waited on by Perseverance unto the End. There is no doubt but they acquainted him, (in their expounding of the Scriptures, and speaking to him the Word of God,) how very highly it did concern him, not only to escape the Corruption that is in the world through lust, and also to believe in the Lord Iesus christ, but beside This, (as Saint Peter speaks,) to give all diligence, for the adding to his Faith, Virtue; to Virtue, Knowledge; to Knowledge, Temperance; to Temperance, Patience; to Patience, Godliness; to Godliness, Brotherly kindness; to Brotherly kindness, Charity.
If ye do these things, ye shall never fall, 2 Pet. 1. 10. Now can we think that St. Peter did not teach the same Doctrin with Paul and Silas? or can we think that Paul and Silas would withhold from the Jailour that Train of Duties, for want of which he had been Blind, and not in Case to see God? no, whatever might have been wanting in their succinct and pithy Answer, whereby to give him a right Understanding of it, was abundantly supply'd by their following Sermon. And though the Heads of their Sermon are not put upon Record, (but only the Text upon which they made it;) yet St. Luke records This, That such a Sermon there was preach'd, in that he saith, They spake to him the Word of God.
If you do these things, you shall never fallen, 2 Pet. 1. 10. Now can we think that Saint Peter did not teach the same Doctrine with Paul and Silas? or can we think that Paul and Silas would withhold from the Jailor that Train of Duties, for want of which he had been Blind, and not in Case to see God? no, whatever might have been wanting in their succinct and pithy Answer, whereby to give him a right Understanding of it, was abundantly supplied by their following Sermon. And though the Heads of their Sermon Are not put upon Record, (but only the Text upon which they made it;) yet Saint Lycia records This, That such a Sermon there was preached, in that he Says, They spoke to him the Word of God.
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§ 12. And truly This is such a Method, as I could wish were well observ'd by all that are of their Function. I mean the Stewards of the Mysteries of the Living God, Unto whom is committed the Word of Reconciliation, whose lips are made to be the Treasuries and Conservatories of Knowledge, and which the People are appointed to seek at their Mouths.
§ 12. And truly This is such a Method, as I could wish were well observed by all that Are of their Function. I mean the Stewards of the Mysteres of the Living God, Unto whom is committed the Word of Reconciliation, whose lips Are made to be the Treasuries and conservatories of Knowledge, and which the People Are appointed to seek At their Mouths.
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For the Text we have in hand is often turned to advance either Truth, or Falshood, even according to the handle by which 'tis held forth to the giddy People;
For the Text we have in hand is often turned to advance either Truth, or Falsehood, even according to the handle by which it's held forth to the giddy People;
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or a confident Application of all his Promises to our selves, And this in a kind of opposition to the Necessity of Good works, (which ought to be in conjunction with it;) Then 'tis apt to cause a wreck in the waters of Life; and through the Malignity of a Digestion, a man may be kill'd by the Bread of Heaven. But if 'tis taken for obedience to the Commandments of Christ, with Perseverance unto the End in conjunction with it;
or a confident Application of all his Promises to our selves, And this in a kind of opposition to the Necessity of Good works, (which ought to be in conjunction with it;) Then it's apt to cause a wreck in the waters of Life; and through the Malignity of a Digestion, a man may be killed by the Bred of Heaven. But if it's taken for Obedience to the commandments of christ, with Perseverance unto the End in conjunction with it;
Then the Answer of Paul and Silas is the short Summary of the Gospel, and they might well promise Salvation to whosoever should accomplish the purpose of it.
Then the Answer of Paul and Silas is the short Summary of the Gospel, and they might well promise Salvation to whosoever should accomplish the purpose of it.
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who having been asked by a Iew, as Paul and Silas by a Gentile, [ what Course was to be taken whereby to inherit Eternal Life, ] gave him an Answer which some may censure, as too much savouring of the Law, but yet it seems not unsuitable to the oeconomy of the Gospel, [ If thou wilt enter into life, keep the Commandments.
who having been asked by a Iew, as Paul and Silas by a Gentile, [ what Course was to be taken whereby to inherit Eternal Life, ] gave him an Answer which Some may censure, as too much savouring of the Law, but yet it seems not unsuitable to the economy of the Gospel, [ If thou wilt enter into life, keep the commandments.
] Now in as much as Paul and Silas did not teach another Doctrin, but the same in other words with their Master Christ, they must needs be understood to have given This Answer, That if the Jailour should so believe in the Lord Jesus Christ,
] Now in as much as Paul and Silas did not teach Another Doctrine, but the same in other words with their Master christ, they must needs be understood to have given This Answer, That if the Jailor should so believe in the Lord jesus christ,
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as to imitate his Example, and yield obedience to his Commands, and continue so to do all the days of his life, he should not fail (in that Case) of his being sav'd. And though the Rule is very true, That nothing is wanting in any Sentence which is of necessity understood, which well might justifie Paul and Silas in the conciseness of their expression: Yet not contented with this excuse, they rather chose not to want it, by speaking largely to the Jailour the Word of God. After the very same manner,
as to imitate his Exampl, and yield Obedience to his Commands, and continue so to do all the days of his life, he should not fail (in that Case) of his being saved. And though the Rule is very true, That nothing is wanting in any Sentence which is of necessity understood, which well might justify Paul and Silas in the conciseness of their expression: Yet not contented with this excuse, they rather chosen not to want it, by speaking largely to the Jailor the Word of God. After the very same manner,
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§ 13. That the People may not wrest the outward Letter of the Scripture to their Damnation, we must carefully explain and disentangle it to their Safety. If any of Us shall be consulted by either Believers or Unbelievers, about the means of their being sav'd, we have two ways of Answer,
§ 13. That the People may not wrest the outward letter of the Scripture to their Damnation, we must carefully explain and disentangle it to their Safety. If any of Us shall be consulted by either Believers or Unbelievers, about the means of their being saved, we have two ways of Answer,
and both exact; but both are to be taken cum grano salis, and with a due Interpretation. We may answer with our Saviour, They are to keep the Commandments;
and both exact; but both Are to be taken cum grano Salis, and with a due Interpretation. We may answer with our Saviour, They Are to keep the commandments;
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But if the former, we must add, This is the chief of the Commandments, that we believe on the Name of the Lord Iesus Christ, 1 Joh. 3. 23. And although we must have an inherent righteousness in part, yet there is need that That of Christ be imputed to us,
But if the former, we must add, This is the chief of the commandments, that we believe on the Name of the Lord Iesus christ, 1 John 3. 23. And although we must have an inherent righteousness in part, yet there is need that That of christ be imputed to us,
if but to make up all the wants and the vacuities of our own. For our own is no better than filthy Rags, if impartially compar'd with our double Rule, to wit The Doctrin, and Life of Christ.
if but to make up all the Wants and the Vacuities of our own. For our own is no better than filthy Rags, if impartially compared with our double Rule, to wit The Doctrine, and Life of christ.
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We must negotiate indeed with the Talents of Grace, that we may not be cast into outer Darkness; yet so as to judge our selves at best to be unprofitable Servants, weigh'd with the Greatness of our Redeemer, and with the Richness of our Reward.
We must negotiate indeed with the Talents of Grace, that we may not be cast into outer Darkness; yet so as to judge our selves At best to be unprofitable Servants, weighed with the Greatness of our Redeemer, and with the Richness of our Reward.
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We must explain what it is, to believe in Christ; and by the help of some Distinctions (duly consider'd, and apply'd, ) teach them to see through all the Fallacies, and flatten the edge of all objections, which are oppos'd to the Necessity of strict obedience and good works. When any Iustifying Vertue is given to Faith, we must tell them it is meant of Faith unfeigned. When we speak of the Sufficiency of Faith unfeigned, we must shew them how Love is the Spirit of Faith.
We must explain what it is, to believe in christ; and by the help of Some Distinctions (duly considered, and applied,) teach them to see through all the Fallacies, and flatten the edge of all objections, which Are opposed to the Necessity of strict Obedience and good works. When any Justifying Virtue is given to Faith, we must tell them it is meant of Faith unfeigned. When we speak of the Sufficiency of Faith unfeigned, we must show them how Love is the Spirit of Faith.
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Whether because (in the Active) it works by Love, or else because (in the Passive, in which the Syriac and Tertullian translate the word) by works of Charity and Obedience Faith is wrought and made perfect.
Whither Because (in the Active) it works by Love, or Else Because (in the Passive, in which the Syriac and Tertullian translate the word) by works of Charity and obedience Faith is wrought and made perfect.
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When we celebrate the force of a lively Faith, we must season it with a Note, that Faith is dead being alone. When 'tis said out of St. Paul, that we are justified by Faith, without the Deeds of the Law, 'tis fit we add out of St Iames, that we are justified by Works, and not by Faith only.
When we celebrate the force of a lively Faith, we must season it with a Note, that Faith is dead being alone. When it's said out of Saint Paul, that we Are justified by Faith, without the deeds of the Law, it's fit we add out of Saint James, that we Are justified by Works, and not by Faith only.
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For (to shew that St. Iames does not either contradict or confute St. Paul, ) The Works excluded by St. Paul, are no other than the Deeds of the Ceremonial Law; And those included by St. Iames, are no other than the Works of the Moral Law. So we are justified by Faith as the Root of Works; and we are justified by Works, as the Fruit of Faith. Not by Faith without Works, for then St. Iames would not be Orthodox; nor yet by Works without Faith, for then we could not defend St. Paul; but by such a Faith as worketh, and by such Works as are of Faith. By Both indeed improperly, as being but necessary Conditions; But very properly by Christ, as being the sole meritorious Cause. Again because 'tis very natural for Carnal Professors of Christianity,
For (to show that Saint James does not either contradict or confute Saint Paul,) The Works excluded by Saint Paul, Are no other than the deeds of the Ceremonial Law; And those included by Saint James, Are no other than the Works of the Moral Law. So we Are justified by Faith as the Root of Works; and we Are justified by Works, as the Fruit of Faith. Not by Faith without Works, for then Saint James would not be Orthodox; nor yet by Works without Faith, for then we could not defend Saint Paul; but by such a Faith as works, and by such Works as Are of Faith. By Both indeed improperly, as being but necessary Conditions; But very properly by christ, as being the sole meritorious Cause. Again Because it's very natural for Carnal Professors of Christianity,
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so to enhaunce the Price of Faith, as to depretiate good Works, and make obedience to pass at the cheaper Rate, They must be told that when our Saviour ascribes the moving of Mountains, and other Miracles to Faith, He does not speak of That Faith, which is a Sanctifying Grace, Gal. 5. 22. but of that Faith alone which is an Edifying Gift, 1 Cor. 12. 9. by which a man may do wonders, and yet be damn'd, Matth •. 22, 23. So when he said unto the Ruler, who had besought him to heal his bed-rid Daughter, NONLATINALPHABET, Only Believe, He only meant it was sufficient for the healing of her •ody, without alluding in any measure unto the saving of her Soul. So far he was, in that place, from giving any ground of hope to a Solifidian. And therefore briefly let it suffice me to say once for all;
so to enhance the Price of Faith, as to depretiate good Works, and make Obedience to pass At the cheaper Rate, They must be told that when our Saviour ascribes the moving of Mountains, and other Miracles to Faith, He does not speak of That Faith, which is a Sanctifying Grace, Gal. 5. 22. but of that Faith alone which is an Edifying Gift, 1 Cor. 12. 9. by which a man may do wonders, and yet be damned, Matthew •. 22, 23. So when he said unto the Ruler, who had besought him to heal his bedrid Daughter,, Only Believe, He only meant it was sufficient for the healing of her •ody, without alluding in any measure unto the Saving of her Soul. So Far he was, in that place, from giving any ground of hope to a Solifidian. And Therefore briefly let it suffice me to say once for all;
That when we find men Believers without good Life, we must shew them how many ways a man may be a Believer without true Faith, may be justified in the Praemisses, yet not sav'd in the Conclusion; may get no more by his Knowledge, than to be beaten with many stripes;
That when we find men Believers without good Life, we must show them how many ways a man may be a Believer without true Faith, may be justified in the Premises, yet not saved in the Conclusion; may get no more by his Knowledge, than to be beaten with many stripes;
§ 14. Stand forth therefore Thou Antinomian, or Thou Fiduciary, or whosoever else Thou art who art a sturdy Believer without true Faith, and ever namest the Name of Christ without departing from Iniquity;
§ 14. Stand forth Therefore Thou Antinomian, or Thou Fiduciary, or whosoever Else Thou art who art a sturdy Believer without true Faith, and ever namest the Name of christ without departing from Iniquity;
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and examin whether thy Heart be not as apt to be deceiptful, as 'twas once said to be by the Prophet Ieremy. Let the Tempter that is without, make thee as credulous as he can;
and examine whither thy Heart be not as apt to be deceitful, as 'twas once said to be by the Prophet Ieremy. Let the Tempter that is without, make thee as credulous as he can;
Examin therefore whether Thy self may'st well be reckon'd to be one of that little Number. Examin whether thy Belief is really such as Thou believ'st it;
Examine Therefore whither Thy self Mayest well be reckoned to be one of that little Number. Examine whither thy Belief is really such as Thou Believest it;
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§ 15. Of this I can convince thee by a mental Demonstration, which is more cogent than an ocular, That if thou hast not such respect unto the Recompence of Reward, as to choose rather (with Moses ) to spend thy short and dying life in Mortisications and Selfdenials, and to suffer Tribulation with the People of God, than with the brutish Sons of Belial, to injoy the Pleasures of Sin for a season;
§ 15. Of this I can convince thee by a mental Demonstration, which is more cogent than an ocular, That if thou hast not such respect unto the Recompense of Reward, as to choose rather (with Moses) to spend thy short and dying life in Mortisications and Self-denials, and to suffer Tribulation with the People of God, than with the brutish Sons of Belial, to enjoy the Pleasures of since for a season;
Or if thou canst basely fear Them that can kill the Body only, (but are not able to hurt the Soul,) more than Him that can cast both Soul and Body into Hell;
Or if thou Canst basely Fear Them that can kill the Body only, (but Are not able to hurt the Soul,) more than Him that can cast both Soul and Body into Hell;
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Thou dost not assent to his veracity, or look upon him as a True Speaker. Thou dost not so far confide in the Truth of his Promises and his Threats, as to adventure any great matter upon the meer Reputation and Credit of them.
Thou dost not assent to his veracity, or look upon him as a True Speaker. Thou dost not so Far confide in the Truth of his Promises and his Treats, as to adventure any great matter upon the mere Reputation and Credit of them.
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For most undoubtedly, if thou didst, Thou wouldst prefer that which leads to all the Pleasures that he hath promis'd, before the Things that will betray thee to all the pains that he hath Threaten'd. Thou wouldst pursue with more vehemence what will end in an eternal and exceeding weight of Glory, than what will terminate in a worm which never dyes, and in a Fire which is not quenched.
For most undoubtedly, if thou didst, Thou Wouldst prefer that which leads to all the Pleasures that he hath promised, before the Things that will betray thee to all the pains that he hath Threatened. Thou Wouldst pursue with more vehemence what will end in an Eternal and exceeding weight of Glory, than what will terminate in a worm which never dies, and in a Fire which is not quenched.
That thou dost now affect to walk, rather in the broad than the narrow way, is not so much that thou espousest a way which leads thee to Destruction, or hast Averseness unto That by which thou mayst enter into Life; as that thou dost not quite believe the Lord Jesus Christ,
That thou dost now affect to walk, rather in the broad than the narrow Way, is not so much that thou espouse a Way which leads thee to Destruction, or haste Averseness unto That by which thou Mayest enter into Life; as that thou dost not quite believe the Lord jesus christ,
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when he would fright thee from the one, and allure thee to the other. That thou dost now take the Course to dwell with everlasting Burnings, rather than That which hath a tending to Ioys unspeakable, cannot possibly be from hence, that thou preferr'st a very short to an endless Pleasure,
when he would fright thee from the one, and allure thee to the other. That thou dost now take the Course to dwell with everlasting Burnings, rather than That which hath a tending to Joys unspeakable, cannot possibly be from hence, that thou preferrest a very short to an endless Pleasure,
but rather from hence that thou preferr'st thy present experience of the first, to the uncertainty and the doubtfulness which thou retainest of the second. Not at all that thou preferrest the Miseries of Hell to the Ioys of Heaven, But that thou dost not believe what is said of either.
but rather from hence that thou preferrest thy present experience of the First, to the uncertainty and the doubtfulness which thou retainest of the second. Not At all that thou preferrest the Misery's of Hell to the Joys of Heaven, But that thou dost not believe what is said of either.
Yet if thou are destitute of the Faith which is consummated by Love, and by such a Love too as doth cast out Fear; nor only the fear of all that may be inflicted,
Yet if thou Are destitute of the Faith which is consummated by Love, and by such a Love too as does cast out fear; nor only the Fear of all that may be inflicted,
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but so far also the Feeling of all that is, as to be able to rejoyce, and to leap for joy, when thou art persecuted and rail'd at for righteousness sake;
but so Far also the Feeling of all that is, as to be able to rejoice, and to leap for joy, when thou art persecuted and railed At for righteousness sake;
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If (in a word) Thou art not able to conquer all thine own weakness by Ghostly strength, so as to hold fast thy Union and good Intelligence with Christ, in spight of Nakedness, or Famin, or Peril, or Sword, or Life, or Death, or Angels, or Devils, or Principalities, or Powers, or things present, or things to come, And all by vertue of that Faith which overcometh the World;
If (in a word) Thou art not able to conquer all thine own weakness by Ghostly strength, so as to hold fast thy union and good Intelligence with christ, in spite of Nakedness, or Famine, or Peril, or Sword, or Life, or Death, or Angels, or Devils, or Principalities, or Powers, or things present, or things to come, And all by virtue of that Faith which Overcometh the World;
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(which is not only the means of Conquest, but the Victory it self; ) Thou dost not heartily believe NONLATINALPHABET, (that is) In, or Upon the Lord Jesus Christ.
(which is not only the means of Conquest, but the Victory it self;) Thou dost not heartily believe, (that is) In, or Upon the Lord jesus christ.
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as in the literal sense of it does make thee Iust, ( Iust I mean in that notion, in which 'twas said of holy Iob, that he was a just and an upright Man, ) If thou hast not such a Faith as by which thou art qualified in part, both with Holiness and Righteousness, with Godliness and Honesty, with the Duties of the first and the second Table, whereby the Righteousness of Christ may be so wholly imputed to thee,
as in the literal sense of it does make thee Just, (Just I mean in that notion, in which 'twas said of holy Job, that he was a just and an upright Man,) If thou hast not such a Faith as by which thou art qualified in part, both with Holiness and Righteousness, with Godliness and Honesty, with the Duties of the First and the second Table, whereby the Righteousness of christ may be so wholly imputed to thee,
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as to instate thee in the Pardon of all thy Sins; (it being impossible that thy Saviour should ever justifie thy Person, and not sanctifie thy Nature in some proportionable degree;) If besides thy Assent to the veracity of his Doctrin, and besides thy Dependance on the Almightiness of his Power, Thou dost not pay so great a Reverence unto the Iustice of his Will too,
as to instate thee in the Pardon of all thy Sins; (it being impossible that thy Saviour should ever justify thy Person, and not sanctify thy Nature in Some proportionable degree;) If beside thy Assent to the veracity of his Doctrine, and beside thy Dependence on the Almightiness of his Power, Thou dost not pay so great a reverence unto the justice of his Will too,
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Thou dost not own him in his Authority, dost not receive him in his Commands, dost not embrace and entertain him as he comes to thee a Legislator, as one who hath a Name written both on his Vesture and on his Thigh, King of Kings, and Lord of Lords.
Thou dost not own him in his authority, dost not receive him in his Commands, dost not embrace and entertain him as he comes to thee a Legislator, as one who hath a Name written both on his Vesture and on his Thigh, King of Kings, and Lord of lords.
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And by consequence though thy Head may be as full as it can hold of the Christian Science, or however thou mayst have Faith whereby thou canst remove Mountains; Yet thou dost not so Believe in the Lord Jesus Christ,
And by consequence though thy Head may be as full as it can hold of the Christian Science, or however thou Mayest have Faith whereby thou Canst remove Mountains; Yet thou dost not so Believe in the Lord jesus christ,
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§ 18. Again if thou hast not such a Telescope, as by which thou art inabled to look on the other side the Veil, such a Faith as, is the Evidence of things not seen, and the substance of things that are hoped for;
§ 18. Again if thou hast not such a Telescope, as by which thou art enabled to look on the other side the Veil, such a Faith as, is the Evidence of things not seen, and the substance of things that Are hoped for;
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hast no ground for an Assurance, (whether of Faith, Hope, or Understanding, ) that thy Pardon is seal'd, and thy Peace ratified; Art not inwardly sustained, in all thy Agonies and Conflicts, with spiritual Ioy in the Holy Ghost;
hast no ground for an Assurance, (whither of Faith, Hope, or Understanding,) that thy Pardon is sealed, and thy Peace ratified; Art not inwardly sustained, in all thy Agonies and Conflicts, with spiritual Joy in the Holy Ghost;
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If thou canst not reflect with comfort upon the Day of Discrimination, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on Them that know not God,
If thou Canst not reflect with Comfort upon the Day of Discrimination, when the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on Them that know not God,
Or if thou canst not think undauntedly upon the opening of the Books out of which thou must be judged, and that from this consideration, that the Father judgeth no Man,
Or if thou Canst not think undauntedly upon the opening of the Books out of which thou must be judged, and that from this consideration, that the Father Judgeth no Man,
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Dost not look upon Christ as an Elder Brother, or behave thy self as one having the spirit of Adoption: Dost not behold him in his High-Priesthood after the Order of Melchisedech;
Dost not look upon christ as an Elder Brother, or behave thy self as one having the Spirit of Adoption: Dost not behold him in his High-Priesthood After the Order of Melchizedek;
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and all for want of that Eye of Faith, by help of which (with St. Stephen ) Thou mightst see the Heavens opened, and Iesus sitting at the right hand of God, ever making Intercession with groanings not to be uttered, and rendring his Father propitious to thee.
and all for want of that Eye of Faith, by help of which (with Saint Stephen) Thou Mightest see the Heavens opened, and Iesus sitting At the right hand of God, ever making Intercession with groanings not to be uttered, and rendering his Father propitious to thee.
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§ 19. I will not say, Thou shalt be damn'd, if thou arrivest not exactly at this Perfection, because I know there are Degrees of Salvisick Grace, in proportion to the Degrees of the Beatisick Glory. And though thou art not of Their Magnitude, who shall shine forth as the Sun in the Kingdom of their Father, (Matth. 13. 43.) yet Thou mayst possibly be of Theirs, who are to shine as the stars for ever and ever;
§ 19. I will not say, Thou shalt be damned, if thou arrivest not exactly At this Perfection, Because I know there Are Degrees of salvific Grace, in proportion to the Degrees of the Beatisick Glory. And though thou art not of Their Magnitude, who shall shine forth as the Sun in the Kingdom of their Father, (Matthew 13. 43.) yet Thou Mayest possibly be of Theirs, who Are to shine as the Stars for ever and ever;
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(Dan. 12. 3.) But when I consider how great a stress is laid by God in the New Testament, upon the Habit of Believing in the Lord Iesus Christ, And weigh the stress of those things that are laid upon it, with all the Requisites in Scripture that hold it up; I cannot in faithfulness to my Text, or in Iustice and Charity to my Readers, say less than This, That whosoever they are amongst us, who are solicitous (with the Iailour ) to know the Minimum quod sic of a Christian's Duty,
(Dan. 12. 3.) But when I Consider how great a stress is laid by God in the New Testament, upon the Habit of Believing in the Lord Iesus christ, And weigh the stress of those things that Are laid upon it, with all the Requisites in Scripture that hold it up; I cannot in faithfulness to my Text, or in justice and Charity to my Readers, say less than This, That whosoever they Are among us, who Are solicitous (with the Jailor) to know the Minimum quod sic of a Christian's Duty,
so submit unto his Pleasure, and so conform unto his Praecepts, and (on the Grounds before mention'd) so apply unto Themselves their Saviour's Merits and Mediation, as that in lieu of forsaking Christ to serve The Flesh, and the Devil, They do forsake them both at once, for the Service of Christ, And reckon their Happiness even on Earth to consist in those Pleasures, which Minds the most uncorrupted do most approve of, (such as are The Love of Christ, The Satisfaction of an unblameable and a well-ordered life, The Testimonial of a Pure and so a Peaceable Conscience, The finding out of God's Will revealed to them in his Word, The generous Pleasure of abstaining from all sorts of false and forbidden Pleasures, A real Carelesness and Contempt of all the Vanities of this World,
so submit unto his Pleasure, and so conform unto his Precepts, and (on the Grounds before mentioned) so apply unto Themselves their Saviour's Merits and Mediation, as that in lieu of forsaking christ to serve The Flesh, and the devil, They do forsake them both At once, for the Service of christ, And reckon their Happiness even on Earth to consist in those Pleasures, which Minds the most uncorrupted do most approve of, (such as Are The Love of christ, The Satisfaction of an unblameable and a well-ordered life, The Testimonial of a Pure and so a Peaceable Conscience, The finding out of God's Will revealed to them in his Word, The generous Pleasure of abstaining from all sorts of false and forbidden Pleasures, A real Carelessness and Contempt of all the Vanities of this World,
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and A well-grounded Expectation of all the Glories in the next, so as no kind of outward or temporal Sufferings can deprive them of their inward and spiritual Ioys; but still they hold fast their Confidence and the Rejoycing of the hope firm unto the End, ) I say,
and A well-grounded Expectation of all the Glories in the next, so as no kind of outward or temporal Sufferings can deprive them of their inward and spiritual Joys; but still they hold fast their Confidence and the Rejoicing of the hope firm unto the End,) I say,
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if Christians rest satisfied with less than This, I cannot say that their Election is yet so sure in it self, as the Apostle St. Peter shews how to make it. Nor can I say They do believe in the Lord Iesus Christ, so as to answer the whole Design of Paul and Silas in the Text,
if Christians rest satisfied with less than This, I cannot say that their Election is yet so sure in it self, as the Apostle Saint Peter shows how to make it. Nor can I say They do believe in the Lord Iesus christ, so as to answer the Whole Design of Paul and Silas in the Text,
§ 20. Why then should we suffer our Eyes to sleep, or the Temples of our Heads to take any rest, 'till we are owners of such a Faith, as will infallibly serve our turn? That is, such a Faith as a man may live by? such a Faith as by which we may be sure to please God, or at least without which it is impossible to please him? For however it is the free and the sole Gift of God, yet 'tis for us not to resist it,
§ 20. Why then should we suffer our Eyes to sleep, or the Temples of our Heads to take any rest, till we Are owners of such a Faith, as will infallibly serve our turn? That is, such a Faith as a man may live by? such a Faith as by which we may be sure to please God, or At least without which it is impossible to please him? For however it is the free and the sole Gift of God, yet it's for us not to resist it,
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but rather to give it a good Reception, and to retain it when it is given, not to squander it away, or to keep it useless, which is expressed by our receiving the Grace of God in vain, 2 Cor. 6. 1. Nay farther yet it is for us, (by diligent search into the Scriptures, and constant practice of Self-denials, and Importunity added to Prayer, and by watching thereunto with all Perseverance, ) not only to receive, and to retain the Grace of God;
but rather to give it a good Reception, and to retain it when it is given, not to squander it away, or to keep it useless, which is expressed by our receiving the Grace of God in vain, 2 Cor. 6. 1. Nay farther yet it is for us, (by diligent search into the Scriptures, and constant practice of Self-denials, and Importunity added to Prayer, and by watching thereunto with all Perseverance,) not only to receive, and to retain the Grace of God;
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but over and above to abound more and more, (1 Thess 4. 1.) That is to say, we must employ, and improve our Talent, not hide it under a Bushel of worldly Cares, or smother it in a Bed of unlawful Pleasures. And seeing 'tis God that worketh in us both to will and to do of his good Pleasure, we (as Labourers with God ) are bound to work out our Faith, in the very same sense, in which we are to work out our own Salvation, (Philip. 2. 12.) never ceasing to make a Progress from Faith to Faith, 'till we attain unto The Evidence of Things not seen, and the Substance of Things hoped for, even a Practical, and a Cordial, and an Habitual Belief in the Lord Jesus Christ:
but over and above to abound more and more, (1 Thess 4. 1.) That is to say, we must employ, and improve our Talon, not hide it under a Bushel of worldly Cares, or smother it in a Bed of unlawful Pleasures. And seeing it's God that works in us both to will and to do of his good Pleasure, we (as Labourers with God) Are bound to work out our Faith, in the very same sense, in which we Are to work out our own Salvation, (Philip. 2. 12.) never ceasing to make a Progress from Faith to Faith, till we attain unto The Evidence of Things not seen, and the Substance of Things hoped for, even a Practical, and a Cordial, and an Habitual Belief in the Lord jesus christ:
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BEHOLD the only great Scruple to be discussed and resolv'd; the only Necessary Quaestion to be proposed and laid to heart, by all that live in these Sceptical and Disputative Times.
BEHOLD the only great Scruple to be discussed and resolved; the only Necessary Question to be proposed and laid to heart, by all that live in these Sceptical and Disputative Times.
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Wherein there is hardly perhaps a Family, much less a Parish, much less a City, or a Town, in which the shape of mens Iudgments (and by consequence of their Souls ) is not almost as various as that of Faces. For though the most of men are travelling to the same Iourneys End, yet it is (saith Boêthius ) diverso tramite, they love to walk towards it in several Paths. Happiness is a Thing which the worst men aym at;
Wherein there is hardly perhaps a Family, much less a Parish, much less a city, or a Town, in which the shape of men's Judgments (and by consequence of their Souls) is not almost as various as that of Faces. For though the most of men Are traveling to the same Journeys End, yet it is (Says Boêthius) diverso tramite, they love to walk towards it in several Paths. Happiness is a Thing which the worst men aim At;
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with how much Industry, and Expence, with how much Carelesness, and Care too, they do not only arrive at this, to have their Labour for their Pains; but also purchase to themselves a most costly Ruin; at once a most pudendous, and most Unprofitable Repentance.
with how much Industry, and Expense, with how much Carelessness, and Care too, they do not only arrive At this, to have their Labour for their Pains; but also purchase to themselves a most costly Ruin; At once a most pudendous, and most Unprofitable Repentance.
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Were we at leisure to survey the several Orders and Ranks of men, from Him that whistles at the Plough, to Him that treads upon Crowns and Scepters, we should find them all Byass't by Secular Interesses and Aims; most incessantly pursuing their Carnal Projects and Designs. Poor Boôtes will needs be asking, (so low and humble is his Ambition, ) what He shall do to maintain a Teem? The same Boôtes growing Rich, will as willingly be able to keep a Coach. Here a man is ambitious of some great Office in the Court; whilst perhaps the great Courtier is at least as ambitious of being Greatest. The only Subject of His Inquiry, is what he shall do to wear a Crown. But having waded as far as That, (through Blood and Rapine, ) he thinks his Crown is too light, and his Territory too narrow; and therefore makes it his next Inquiry, what he shall do for the inlarging the straitned Borders of his Dominion.
Were we At leisure to survey the several Order and Ranks of men, from Him that whistles At the Plough, to Him that treads upon Crowns and Sceptres, we should find them all Biased by Secular Interesses and Aims; most incessantly pursuing their Carnal Projects and Designs. Poor Boôtes will needs be asking, (so low and humble is his Ambition,) what He shall do to maintain a Teem? The same Boôtes growing Rich, will as willingly be able to keep a Coach. Here a man is ambitious of Some great Office in the Court; while perhaps the great Courtier is At least as ambitious of being Greatest. The only Subject of His Inquiry, is what he shall do to wear a Crown. But having waded as Far as That, (through Blood and Rapine,) he thinks his Crown is too Light, and his Territory too narrow; and Therefore makes it his next Inquiry, what he shall do for the enlarging the straitened Borders of his Dominion.
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His next Project is, how to be Monarch of the West. And if perhaps he climbs thither, his inlarged Ambition does want more Room; from whence ariseth another Quaestion, What he shall do to Subdue the World, that Kings and Princes may bow down to him,
His next Project is, how to be Monarch of the West. And if perhaps he climbs thither, his enlarged Ambition does want more Room; from whence arises Another Question, What he shall do to Subdue the World, that Kings and Princes may bow down to him,
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Nay if he arrives at That too, his Unlimited Desires are more imprison'd than before; And so his last ▪ Quaestion is (like That of the Great Macedonian Robber, ) what he shall do for more Worlds wherewith to satisfie his Hunger, and (not to quench, but) to exercise his cruel Thirst.
Nay if he arrives At That too, his Unlimited Desires Are more imprisoned than before; And so his last ▪ Question is (like That of the Great Macedonian Robber,) what he shall do for more World's wherewith to satisfy his Hunger, and (not to quench, but) to exercise his cruel Thirst.
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Thus is every man a scambler for some kind of Happiness here on Earth, (at least for the shadow and picture of it;) But there is not the like solicitude for the getting of a Kingdom and Crown in Heaven. Where shall we meet with a man of Youth, who joyns his Heart unto his Head; and asks about the great Business for which he came into the World? where shall we meet with a man of Riches, who makes it the great Contrivance and Design of his Life, to be advis'd in what manner he ought to live? where shall we meet with a man of Power, who will indure to be looking so far before him, as to consider and contemplate his latter end? or who will look so far within him,
Thus is every man a scambler for Some kind of Happiness Here on Earth, (At least for the shadow and picture of it;) But there is not the like solicitude for the getting of a Kingdom and Crown in Heaven. Where shall we meet with a man of Youth, who joins his Heart unto his Head; and asks about the great Business for which he Come into the World? where shall we meet with a man of Riches, who makes it the great Contrivance and Design of his Life, to be advised in what manner he ought to live? where shall we meet with a man of Power, who will endure to be looking so Far before him, as to Consider and contemplate his latter end? or who will look so Far within him,
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as to examin the state of things, betwixt his Saviour and his Soul? as whether he hath made his Election sure? or whether he hath not rather received the Grace of God in vain? where is He that crys out with the frighted Iailour at Philippi, What must I do that I may be saved? that makes a strict and impartial search after the Requisites of his Salvation? that sends as 'twere an Huy and Cry after things future and invisible? and makes it the Burden of his Inquiry, (with this young man, this Rich man, this Ruler in the Text,) Good Master, what shall I do, that I may Inherit Eternal Life?
as to examine the state of things, betwixt his Saviour and his Soul? as whither he hath made his Election sure? or whither he hath not rather received the Grace of God in vain? where is He that cries out with the frighted Jailor At Philippi, What must I do that I may be saved? that makes a strict and impartial search After the Requisites of his Salvation? that sends as 'twere an Huy and Cry After things future and invisible? and makes it the Burden of his Inquiry, (with this young man, this Rich man, this Ruler in the Text,) Good Master, what shall I do, that I may Inherit Eternal Life?
A Text as worthy to be consider'd, by every one who does believe an Immortality of his Soul, and prepares for an Arrest at the hour of Death, and expects to be try'd at a Day of Iudgment, perhaps as any one Text in all the Scriptures. A Text so fruitful of Particulars, and of Particulars so pregnant for Meditation, that 'tis not easy to resolve, with which of the many we should begin.
A Text as worthy to be considered, by every one who does believe an Immortality of his Soul, and prepares for an Arrest At the hour of Death, and expects to be tried At a Day of Judgement, perhaps as any one Text in all the Scriptures. A Text so fruitful of Particulars, and of Particulars so pregnant for Meditation, that it's not easy to resolve, with which of the many we should begin.
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And here are divers other particulars growing out of the Body of these particulars, as the lesser Branches of a Tree are wont to grow out of the greater. But dismissing all the rest until we meet them in the Division, I here shall fasten upon the Servant as fit to direct and assist us in it.
And Here Are diverse other particulars growing out of the Body of these particulars, as the lesser Branches of a Tree Are wont to grow out of the greater. But dismissing all the rest until we meet them in the Division, I Here shall fasten upon the Servant as fit to Direct and assist us in it.
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A Rich man in St. Mark; In St. Luke, a Ruler. And it may seem a thing strange (as the World now goes) that being a young man, he should inquire after life; or that being a Rich man, he should inquire after Heaven; that being also a Ruler, he should inquire after Subjection. It is not easy to be believ'd, (so far it is from being usual,) that he who lately began to live, should be solicitous for Aeternity; that he who had purchased the present world, should pursue an Inheritance in the next too;
A Rich man in Saint Mark; In Saint Lycia, a Ruler. And it may seem a thing strange (as the World now Goes) that being a young man, he should inquire After life; or that being a Rich man, he should inquire After Heaven; that being also a Ruler, he should inquire After Subjection. It is not easy to be believed, (so Far it is from being usual,) that he who lately began to live, should be solicitous for Eternity; that he who had purchased the present world, should pursue an Inheritance in the next too;
And that a Person of Command, should readily set himself to Service. Yet thus he did, and did with vehemence. For whether we look upon his motion, whilst he was hastening towards Christ;
And that a Person of Command, should readily Set himself to Service. Yet thus he did, and did with vehemence. For whither we look upon his motion, while he was hastening towards christ;
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his Salutation, in the Entrance; or his Inquiry, in the end; we may by his Running, guess his Readiness; by his Kneeling, his Humility; by his Compellation, his Zeal; and by the manner of his asking, the great Resignedness of Spirit wherewith he asked. For when Iesus (saith the Text) was gone forth into the way, there came one running,
his Salutation, in the Entrance; or his Inquiry, in the end; we may by his Running, guess his Readiness; by his Kneeling, his Humility; by his Compellation, his Zeal; and by the manner of his asking, the great Resignedness of Spirit wherewith he asked. For when Iesus (Says the Text) was gone forth into the Way, there Come one running,
Here is first a Compellation, Secondly a Question, Thirdly the End, or the Motive, or Cause of Both. In the first we have to consider Not only the Subject of the Quaerist's Compellation, [ NONLATINALPHABET, Master, ] But also the Adjunct or Qualification, [ NONLATINALPHABET, Good. ] Again in the second, we have two Things observable;
Here is First a Compellation, Secondly a Question, Thirdly the End, or the Motive, or Cause of Both. In the First we have to Consider Not only the Subject of the Quaerist's Compellation, [, Master, ] But also the Adjunct or Qualification, [, Good. ] Again in the second, we have two Things observable;
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'Tis [ what ] and [ what shall I do? ] In the third, we have also two; First the Object to be obtained; [ NONLATINALPHABET, Eternal Life; ] And then the Manner of obtaining it; [ NONLATINALPHABET 'tis by Inheriting ] But this is not all.
It's [ what ] and [ what shall I do? ] In the third, we have also two; First the Object to be obtained; [, Eternal Life; ] And then the Manner of obtaining it; [ it's by Inheriting ] But this is not all.
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For I observe the Compellation hath a twofold Aspect upon the Question; and seems to give us a pregnant Reason at once for the Matter and Manner of it.
For I observe the Compellation hath a twofold Aspect upon the Question; and seems to give us a pregnant Reason At once for the Matter and Manner of it.
First here is something to be done by every Follower of Christ, and that because He is a Master. It is not, Master, what shall I say, or Master, what shall I believe, but NONLATINALPHABET;
First Here is something to be done by every Follower of christ, and that Because He is a Master. It is not, Master, what shall I say, or Master, what shall I believe, but;
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and that because he is a Good, or a Gracious Master. The Servant presumes not to choose his work, He does not bargain for Life Aeternal at such a Rate as he thinks fit, with a [ Master, I will do this, or that, ] but indefinitely asks (with an humble kind of Indifference, ) NONLATINALPHABET; what shall I do?
and that Because he is a Good, or a Gracious Master. The Servant Presumest not to choose his work, He does not bargain for Life Eternal At such a Rate as he thinks fit, with a [ Master, I will do this, or that, ] but indefinitely asks (with an humble kind of Indifference,); what shall I do?
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First that the Son of God Incarnate, who at present is our Advocate, and will hereafter be our Iudge, and who purposely came to save us from the Tyranny of our Sins, is not only A Saviour, to propose Promises to our Faith; But also A Master, to challenge obedience to his Commands. We must not only believe him, which is but to have him in our Brains; nor must we only confess him, which is but to have him in our Mouths; no nor must we only love him,
First that the Son of God Incarnate, who At present is our Advocate, and will hereafter be our Judge, and who purposely Come to save us from the Tyranny of our Sins, is not only A Saviour, to propose Promises to our Faith; But also A Master, to challenge Obedience to his Commands. We must not only believe him, which is but to have him in our Brains; nor must we only confess him, which is but to have him in our Mouths; not nor must we only love him,
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but pleasant; and of the wages which he promiseth, Aeternal Life. For each of these reasons, which do arise out of the Text, he is NONLATINALPHABET, A good Master. And therefore
but pleasant; and of the wages which he promises, Eternal Life. For each of these Reasons, which do arise out of the Text, he is, A good Master. And Therefore
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Thirdly, We must in gratitude unto so Good a Master as This, behold our selves as obliged to two Returns; to wit a Readiness of Obedience, and a Resignedness of Wills. First a Readiness of obedience, even because he is our Master; next a Resignedness of wills, because he is our Good Master.
Thirdly, We must in gratitude unto so Good a Master as This, behold our selves as obliged to two Returns; to wit a Readiness of obedience, and a Resignedness of Wills. First a Readiness of Obedience, even Because he is our Master; next a Resignedness of wills, Because he is our Good Master.
I am ready to perform whatever Service thou shalt appoint, be it never so harsh, or be it never so difficult. Eternal Life is such a Prize, as for which I can never do enough. I say not therefore what I will do,
I am ready to perform whatever Service thou shalt appoint, be it never so harsh, or be it never so difficult. Eternal Life is such a Prize, as for which I can never do enough. I say not Therefore what I will do,
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And we finally arrive at Eternal Life, not by way of Purchase, as we are Servants; but of Inheritance, as we are Sons. It is not here NONLATINALPHABET,
And we finally arrive At Eternal Life, not by Way of Purchase, as we Are Servants; but of Inheritance, as we Are Sons. It is not Here,
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I now have done with the Introduction, wherein is included the Explication and Division of the Text. But as 'tis easy for an Artist to design more work in a little Time,
I now have done with the Introduction, wherein is included the Explication and Division of the Text. But as it's easy for an Artist to Design more work in a little Time,
than he is able to accomplish a long time after; so however I have already drawn the Monogram or Scheme of my well-meant Project, yet to fill it with the Zographesis, by making it practical, and easy, not only useful to the most knowing, but also familiar to the most Ignorant of those that read me, will be the Business not of one, but of several Essays. And this the rather, because
than he is able to accomplish a long time After; so however I have already drawn the Monogram or Scheme of my well-meant Project, yet to fill it with the Zographesis, by making it practical, and easy, not only useful to the most knowing, but also familiar to the most Ignorant of those that read me, will be the Business not of one, but of several Essays. And this the rather, Because
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First the Person here inquiring had three remarkable Qualifications; Youth, Wealth, and Honour. And yet for all that, he did not ask as a young man, How shall I purchase the sweetest Pleasures? nor yet as a Rich man, How shall I compass the greatest wealth? no nor yet as a Ruler, How shall I climb to the highest Pinacle of Preferment:
First the Person Here inquiring had three remarkable Qualifications; Youth, Wealth, and Honour. And yet for all that, he did not ask as a young man, How shall I purchase the Sweetest Pleasures? nor yet as a Rich man, How shall I compass the greatest wealth? no nor yet as a Ruler, How shall I climb to the highest Pinnacle of Preferment:
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But notwithstanding his three Impediments pulling him down towards the Earth, he seemed wholly to be solicitous, How he might come by a place in Heaven.
But notwithstanding his three Impediments pulling him down towards the Earth, he seemed wholly to be solicitous, How he might come by a place in Heaven.
And therefore hence we are to take out a threefold Lesson; one for Young men, another for Rich men, a third for Rulers. (And I suppose of these three, this particular Congregation does now consist).
And Therefore hence we Are to take out a threefold lesson; one for Young men, Another for Rich men, a third for Rulers. (And I suppose of these three, this particular Congregation does now consist).
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whilst the evil days come not, nor the years draw nigh when they shall say, We have no pleasure in them, (Prov. 12. 1.) And that especially for these three Reasons.
while the evil days come not, nor the Years draw High when they shall say, We have no pleasure in them, (Curae 12. 1.) And that especially for these three Reasons.
First the younger any one is, he came the more lately out of the Hands of his Creator; and has had the less time, to grow forgetful of the Rock out of which he was hewn.
First the younger any one is, he Come the more lately out of the Hands of his Creator; and has had the less time, to grow forgetful of the Rock out of which he was hewn.
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It is with mens Souls as with their Bodies, and with their Bodies as with their Cloaths; The newer, commonly the better; and the older, so much the worse. A little evil Communication is enough to ferment the greatest Mass of good manners.
It is with men's Souls as with their Bodies, and with their Bodies as with their Clothes; The newer, commonly the better; and the older, so much the Worse. A little evil Communication is enough to ferment the greatest Mass of good manners.
And if the whole World does lye in wickedness, (as St. Iohn affirms it does,) how can we look to be the purer, by growing old and decrepit in so much Dirt? no, the longer we converse with Pitch or Birdlime, (to which the wickedness of the World may very happily be compar'd) It is by so much the harder to make us clean. Besides, we ought to run after Christ, (like this Inquirer in the Text,) not go to him like a Torpedo, as if we did not affect, but fear him;
And if the Whole World does lie in wickedness, (as Saint John affirms it does,) how can we look to be the Purer, by growing old and decrepit in so much Dirt? no, the longer we converse with Pitch or Birdlime, (to which the wickedness of the World may very happily be compared) It is by so much the harder to make us clean. Beside, we ought to run After christ, (like this Inquirer in the Text,) not go to him like a Torpedo, as if we did not affect, but Fear him;
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But now the younger any man is, he can run so much the faster; whereas grown old he will hardly go. It was therefore the Blessing of God to Enoch, that he took him away speedily, and even hasten'd to cut him off, to the end that wickedness might not alter his Understanding,
But now the younger any man is, he can run so much the faster; whereas grown old he will hardly go. It was Therefore the Blessing of God to Enoch, that he took him away speedily, and even hastened to Cut him off, to the end that wickedness might not altar his Understanding,
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For having heard our Saviour say, Suffer little Children to come unto me, for of such is the Kingdom of God, (v. 14.) And that no man shall enter into the Kingdom of God,
For having herd our Saviour say, Suffer little Children to come unto me, for of such is the Kingdom of God, (v. 14.) And that no man shall enter into the Kingdom of God,
unless he receive it as a little Child, (v. 15.) He immediately consider'd within himself, That notwithstanding he was hitherto a young man, he had yet outliv'd his harmless Childhood; and that the longer he should live, the farther off he should grow from a little Child; and so it concern'd him very nearly (even before he grew older, and heap't up sins as well as years, ) to address himself to Christ with this Petition.
unless he receive it as a little Child, (v. 15.) He immediately considered within himself, That notwithstanding he was hitherto a young man, he had yet outlived his harmless Childhood; and that the longer he should live, the farther off he should grow from a little Child; and so it concerned him very nearly (even before he grew older, and heaped up Sins as well as Years,) to address himself to christ with this Petition.
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what then shall I do, who am no little Child, that I also may inherit Eternal Life? The consideration of which Example ought to provoke us to aemulation, and to be prevalent also with Us, to remember our Redeemer in the days of our youth, whilst we have had but a little Time, to be infected with a sick and contagious World.
what then shall I do, who am no little Child, that I also may inherit Eternal Life? The consideration of which Exampl ought to provoke us to Emulation, and to be prevalent also with Us, to Remember our Redeemer in the days of our youth, while we have had but a little Time, to be infected with a sick and contagious World.
Again the younger any one is, the more capable he is of a deep Impression. As when a new Vessel is season'd with this or that Liquor, it will savour of it the longer for being New. And a very young Tree, be it never so crooked, will yet be made to grow straight; but if an old Tree is crooked, it is incorrigible; neither Industry nor Artifice can then reform it.
Again the younger any one is, the more capable he is of a deep Impression. As when a new Vessel is seasoned with this or that Liquour, it will savour of it the longer for being New. And a very young Tree, be it never so crooked, will yet be made to grow straight; but if an old Tree is crooked, it is incorrigible; neither Industry nor Artifice can then reform it.
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So if a man is well principl'd and well disposed from his youth, or suck in good manners almost as soon as he does his Milk, Vertue will cleave to him as close, as his two Essentials; 'twill be his NONLATINALPHABET, (as Galen elegantly) that is, a kind of acquired Nature. But he who is an old Sinner,
So if a man is well principled and well disposed from his youth, or suck in good manners almost as soon as he does his Milk, Virtue will cleave to him as close, as his two Essentials; it'll be his, (as Galen elegantly) that is, a kind of acquired Nature. But he who is an old Sinner,
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As to preserve ones health is easier, than to recover it when it is lost. Remember therefore thy Redeemer in the days of thy youth, whilst yet thou hast a Remembrance to hold him in;
As to preserve ones health is Easier, than to recover it when it is lost. remember Therefore thy Redeemer in the days of thy youth, while yet thou hast a Remembrance to hold him in;
Lastly the younger any one is, he is a Sacrifie the fitter for God's Acceptance. Of all the fruits of the Earth, before the Times of the Law, He did require for his Portion, the first and choicest. Nor would he have any thing under the Law, but what was clean and without Blemish. So he expects under the Gospel, that we should give him still the best, of whatsoever we have, or are. And to answer his expectation, of all the days in the week, we give him Sunday, which is the First. Of all the Hours in the Day, we ought to give him the very Morning; to converse with him betimes, before our spirits are taken up with his two Grand Rivals, The choaking Cares, and bewitching Pleasures of the World.
Lastly the younger any one is, he is a Sacrify the fitter for God's Acceptance. Of all the fruits of the Earth, before the Times of the Law, He did require for his Portion, the First and Choicest. Nor would he have any thing under the Law, but what was clean and without Blemish. So he expects under the Gospel, that we should give him still the best, of whatsoever we have, or Are. And to answer his expectation, of all the days in the Week, we give him Sunday, which is the First. Of all the Hours in the Day, we ought to give him the very Morning; to converse with him betimes, before our spirits Are taken up with his two Grand Rivals, The choking Cares, and bewitching Pleasures of the World.
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What! spend the Flower of our Age on that base Triumvirate, The World, the Flesh, and the Devil? and at last when we are Wither'd, obtrude our selves upon our Maker? Shall we spend on God's Enemies the Spring and April of our Lives, when our Memories and our Wits are fresh as Rose-buds? And put off God with our December, when we have nothing to entertain him,
What! spend the Flower of our Age on that base Triumvirate, The World, the Flesh, and the devil? and At last when we Are Withered, obtrude our selves upon our Maker? Shall we spend on God's Enemies the Spring and April of our Lives, when our Memories and our Wits Are fresh as Rosebuds? And put off God with our December, when we have nothing to entertain him,
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but Frost, and Snow? Nothing but Doatage and Forgetfulness, wherewith to make an Oblation to him? will God accept of That putrid Carkass, whose Life and Beauty hath been bestow'd upon the Devil? or when the World and the Flesh have injoy'd our Kernel, How can we think that our Creator will be contented with the Shell? Admit the Case were our own, and that the wife of a man's Bosom should spend her youth and her verdure in the Love of strange men; would he be willing to receive her when at last she comes to him both halt and blind? or what would we think of that man, who having invited us to his Table, should take the Marrow to himself,
but Frost, and Snow? Nothing but Dotage and Forgetfulness, wherewith to make an Oblation to him? will God accept of That putrid Carcase, whose Life and Beauty hath been bestowed upon the devil? or when the World and the Flesh have enjoyed our Kernel, How can we think that our Creator will be contented with the Shell? Admit the Case were our own, and that the wife of a Man's Bosom should spend her youth and her verdure in the Love of strange men; would he be willing to receive her when At last she comes to him both halt and blind? or what would we think of that man, who having invited us to his Table, should take the Marrow to himself,
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and humbly present us with the Bone? or give the Victuals to his Dogs, and leave us to dine upon the Platters? If ye offer the blind for Sacrifice, is it not evil (saith God to Israel? ) Or if ye offer the lame and sick, is it not evil? offer it now unto thy Governour, will he be pleased with thee,
and humbly present us with the Bone? or give the Victuals to his Dogs, and leave us to dine upon the Platters? If you offer the blind for Sacrifice, is it not evil (Says God to Israel?) Or if you offer the lame and sick, is it not evil? offer it now unto thy Governor, will he be pleased with thee,
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or accept thy Person, saith the Lord of Hosts? 'Tis an important expostulation, in the First of Malachi, at the Eighth Verse. Now if one man refuseth such an offering from another, as the Offerer knows not what to do with;
or accept thy Person, Says the Lord of Hosts? It's an important expostulation, in the First of Malachi, At the Eighth Verse. Now if one man Refuseth such an offering from Another, as the Offerer knows not what to do with;
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why should not God refuse Us, when we refuse coming to him 'till old and ugly? that is to say, 'till we our selves are grown such Burdens unto our selves, as we know not what to do with? It is not likely He will have Us, if we will not have Him, until we are not worth having. If we will not both love him,
why should not God refuse Us, when we refuse coming to him till old and ugly? that is to say, till we our selves Are grown such Burdens unto our selves, as we know not what to do with? It is not likely He will have Us, if we will not have Him, until we Are not worth having. If we will not both love him,
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and obey him whilst we are young, He has certainly no inducement to be Amorous of us when we are old; when we are worm-eaten with years, and have nothing to treat him with,
and obey him while we Are young, He has Certainly no inducement to be Amoros of us when we Are old; when we Are Worm-eaten with Years, and have nothing to Treat him with,
but Catarrhs, and Tissicks; nothing but Rottenness and Stench for his Entertainment. O let it never once depart out of our Memories and our Minds, that Samuel was but a little Child, when yet he wore a Linnen Ephod, and spent his Time in the Temple; as being to his God such a perfect Votary, that even his actual Living in, was a real forsaking of the World.
but Catarrhs, and Tissicks; nothing but Rottenness and Stench for his Entertainment. Oh let it never once depart out of our Memories and our Minds, that Samuel was but a little Child, when yet he wore a Linen Ephod, and spent his Time in the Temple; as being to his God such a perfect Votary, that even his actual Living in, was a real forsaking of the World.
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Remember that Daniel was but a Youth, and yet a Prophet of the most High. That David was but a Stripling, when yet he had a mighty Zeal for the Lord of Hosts. That Iohn the Baptist, from his Cradle, was a most absolute Recluse. That Iohn the Evangelist and Divine was but a very young man, when Grave enough for an Apostleship, and for the privilege to lean on his Saviour's Bosom. That King Iosias was but a Child, (NONLATINALPHABET, saith the Cassobelite in her Epistle to Ignatius, ) when yet he sought after the God of his Father David, 2 Chron. 34. 3. That Timothy was but a Youth, and yet a Bishop; of whom St. Paul (his Ghostly Father ) gave this witness to the World, That he had known the Scriptures even from a Child.
remember that daniel was but a Youth, and yet a Prophet of the most High. That David was but a Stripling, when yet he had a mighty Zeal for the Lord of Hosts. That John the Baptist, from his Cradle, was a most absolute Recluse. That John the Evangelist and Divine was but a very young man, when Grave enough for an Apostleship, and for the privilege to lean on his Saviour's Bosom. That King Iosias was but a Child, (, Says the Cassobelite in her Epistle to Ignatius,) when yet he sought After the God of his Father David, 2 Chronicles 34. 3. That Timothy was but a Youth, and yet a Bishop; of whom Saint Paul (his Ghostly Father) gave this witness to the World, That he had known the Scriptures even from a Child.
whilst we are able to run apace. And let us kneel (as He did) before our Knees are grown stiff. And having kneeled down to Christ, let us call him Good Master, with our Inquirer.
while we Are able to run apace. And let us kneel (as He did) before our Knees Are grown stiff. And having kneeled down to christ, let us call him Good Master, with our Inquirer.
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Next our Rich men must learn, from the example of this Inquirer, that the greater their Riches are, the greater Necessity lyes upon them to fly for Sanctuary to Christ. It being as difficult for a Rich man to enter Heaven, as for a Camel to find a passage through the Eye of a Needle. And so there is need that they run to Christ, that Christ may shew them the Danger of being Rich,
Next our Rich men must Learn, from the Exampl of this Inquirer, that the greater their Riches Are, the greater Necessity lies upon them to fly for Sanctuary to christ. It being as difficult for a Rich man to enter Heaven, as for a Camel to find a passage through the Eye of a Needle. And so there is need that they run to christ, that christ may show them the Danger of being Rich,
unlade themselves of such heavy thick Clay, (as the Prophet calls it;) and run to Christ so much the nimbler, for being light; for being emptied and disburden'd of so much white and red Earth. How they may reap the greater Harvest, by casting their Bread upon the waters;
unladen themselves of such heavy thick Clay, (as the Prophet calls it;) and run to christ so much the nimbler, for being Light; for being emptied and disburdened of so much white and read Earth. How they may reap the greater Harvest, by casting their Bred upon the waters;
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How they may make themselves Friends of the Mammon of Unrighteousness, and help to save themselves by That, which helps to damn so many others. How they may lay up a Treasure in Heaven, and provide themselves Bags which wax not old, where the Worm of Time doth not corrupt, nor the Thief of Sequestration break through and steal. If there are any amongst our selves, who have Riches in possession, either dishonestly acquir'd, or uncharitably kept; we ought to start away from them,
How they may make themselves Friends of the Mammon of Unrighteousness, and help to save themselves by That, which helps to damn so many Others. How they may lay up a Treasure in Heaven, and provide themselves Bags which wax not old, where the Worm of Time does not corrupt, nor the Thief of Sequestration break through and steal. If there Are any among our selves, who have Riches in possession, either dishonestly acquired, or uncharitably kept; we ought to start away from them,
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like the Emperour Sigismund; and to go running after Christ (like the Rich Votary in my Text,) saying, What shall we do who are men of great Plenty, and so are tempted more strongly than others are,
like the Emperor Sigismund; and to go running After christ (like the Rich Votary in my Text,) saying, What shall we do who Are men of great Plenty, and so Are tempted more strongly than Others Are,
We for whom it is so hard to enter into the Kingdom of Heaven, even as hard as for a Camel to enter through a Needle's Eye, ) what shall such as We do, that We also may Inherit Aeternal Life?
We for whom it is so hard to enter into the Kingdom of Heaven, even as hard as for a Camel to enter through a Needle's Eye,) what shall such as We do, that We also may Inherit Eternal Life?
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and to tread it under their own. Or (to express it in the words of the Son of Sirach ) the greater he is, to humble himself so much the more, Ecclus. 3. 18. And the Reason There is, (though other reasons are to be given,) because the Mysteries of God are only revealed unto the Meek, (v. 19.) The humble Soul is God's Temple, if not his Heaven too.
and to tread it under their own. Or (to express it in the words of the Son of Sirach) the greater he is, to humble himself so much the more, Ecclus 3. 18. And the Reason There is, (though other Reasons Are to be given,) Because the Mysteres of God Are only revealed unto the Meek, (v. 19.) The humble Soul is God's Temple, if not his Heaven too.
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[ that God delights himself as much in a pious Soul, as to dwell between The Cherubim in Heaven it self, ] may be evinced to be True from out the Oracles of Iehovah; who saith by the Mouth of his Prophet Esa, that the man upon whom he delights to look, and in whom he is pleas'd to dwell, is the man of a poor and a contrite Spirit, who even trembles at his word. And what said St. Paul to his Corinthians? Ye see your Calling, Brethren,
[ that God delights himself as much in a pious Soul, as to dwell between The Cherubin in Heaven it self, ] may be evinced to be True from out the Oracles of Jehovah; who Says by the Mouth of his Prophet Isaiah, that the man upon whom he delights to look, and in whom he is pleased to dwell, is the man of a poor and a contrite Spirit, who even trembles At his word. And what said Saint Paul to his Corinthians? You see your Calling, Brothers,
But the foolish, and base, and despised things of the World, and the things which are not, are made choice of by God, to bring to naught things that are:
But the foolish, and base, and despised things of the World, and the things which Are not, Are made choice of by God, to bring to nought things that Are:
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For Secular Nobleness or Nobility, (consider'd simply, and in it self,) has ever been reckon'd to arise, from one or more of These Three Grounds. 'Tis either merited by Prudence, (Secular Wisdom,
For Secular Nobleness or Nobilt, (considered simply, and in it self,) has ever been reckoned to arise, from one or more of These Three Grounds. It's either merited by Prudence, (Secular Wisdom,
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I mean the Courage which is exerted in a generous defense of ones King and Country ▪ But He is a man of the Noblest Courage, who is afraid of the fewest Things.
I mean the Courage which is exerted in a generous defence of ones King and Country ▪ But He is a man of the Noblest Courage, who is afraid of the fewest Things.
Only afraid of an impious Act; or indeed afraid of Nothing, unless of not fearing God. The vitious Warrier or Dueller, who seems to breath nothing but Courage, (such Courage as is common to the stout Horsman with his Horse, when carrying Thunder in his Throat, he madly rusheth into the Battel, ) I say a man of such an Animal, or Brutal Courage, who will rather be Damn'd than be thought a Coward, is yet,
Only afraid of an impious Act; or indeed afraid of Nothing, unless of not fearing God. The vicious Warrior or Dueller, who seems to breath nothing but Courage, (such Courage as is Common to the stout Horsman with his Horse, when carrying Thunder in his Throat, he madly Rushes into the Battle,) I say a man of such an Animal, or Brutal Courage, who will rather be Damned than be Thought a Coward, is yet,
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for all his brave Pretences, most cowardly afraid of Reproach, and Obloquie, and of Twenty other objects of carnal Fear. Whereas a man that fears God, fears nothing else: fears not what man can do unto him, (Psal. 56. 11.) And He who does not fear God, is not a Valiant, but stupid Sinner.
for all his brave Pretences, most cowardly afraid of Reproach, and Obloquy, and of Twenty other objects of carnal fear. Whereas a man that fears God, fears nothing Else: fears not what man can do unto him, (Psalm 56. 11.) And He who does not Fear God, is not a Valiant, but stupid Sinner.
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To meet with Nobleness indeed, we must not consult the Herald's Book, unless we take along with it the Book of The Acts of the Apostles, (Chap. 17. vers. 11.) where the People of Beroea are said to be Nobler than those of Thessalonica, Not because they were descended from greater Parents,
To meet with Nobleness indeed, we must not consult the Herald's Book, unless we take along with it the Book of The Acts of the Apostles, (Chap. 17. vers. 11.) where the People of Beroea Are said to be Nobler than those of Thessalonica, Not Because they were descended from greater Parents,
that is, because they were meeker, and of more Teachable Dispositions. That alone is true Nobleness, which is sometimes The Daughter, and still the Mother of Humility.
that is, Because they were Meeker, and of more Teachable Dispositions. That alone is true Nobleness, which is sometime The Daughter, and still the Mother of Humility.
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for 'Twas the Lowliness of Mary which made her the Mother of our Lord. And so when Abigail made David That winning Complement from the heart, of her being The humble Handmaid to wash the feet of the Servants of her Lord, Her Humility did so advance her in David 's Mind, that he made her his Queen, if not his Mistress. The King was so captivated and charm'd by the powerful Magick of so much meekness, as he could not have been more by any Philtrum to be imagin'd.
for 'Twas the Lowliness of Mary which made her the Mother of our Lord. And so when Abigail made David That winning Compliment from the heart, of her being The humble Handmaid to wash the feet of the Servants of her Lord, Her Humility did so advance her in David is Mind, that he made her his Queen, if not his Mistress. The King was so captivated and charmed by the powerful Magic of so much meekness, as he could not have been more by any Philtre to be imagined.
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For as the Lowliness of Mary made her the Mother of our Lord, so she was much the more lowly for That Advancement. And so The Ruler in the Gospel, (who is ennobl'd by Three Evangelists, thô nam'd by neither, ) the fuller he was of worldly Greatness, the more he saw it did concern him to make himself little before The Majesty of Christ, from whom he was to seek for an higher Birth and Extraction; such as by which he might have claim to an Inheritance of Aeternity, which is not competent to any who is not of an immortal Race;
For as the Lowliness of Mary made her the Mother of our Lord, so she was much the more lowly for That Advancement. And so The Ruler in the Gospel, (who is ennobled by Three Evangelists, though named by neither,) the fuller he was of worldly Greatness, the more he saw it did concern him to make himself little before The Majesty of christ, from whom he was to seek for an higher Birth and Extraction; such as by which he might have claim to an Inheritance of Eternity, which is not competent to any who is not of an immortal Raze;
Look of what temper an earthly Father is wont to find his little Child, a Child that trembles at every Threat, and is easily kept in awe by an angry Look, of the very same Temper ought Himself also to be, in respect of His Father who is in Heaven.
Look of what temper an earthly Father is wont to find his little Child, a Child that trembles At every Threat, and is Easily kept in awe by an angry Look, of the very same Temper ought Himself also to be, in respect of His Father who is in Heaven.
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They commonly take down the stairs by which Themselves were taken up; and, like a man climbing upon a Ladder, love to be treading under their feet the chiefest means of their Advancement ▪ Asperius nihil est humili cum surgit ad altum.
They commonly take down the stairs by which Themselves were taken up; and, like a man climbing upon a Ladder, love to be treading under their feet the chiefest means of their Advancement ▪ Asperius nihil est humili cum Surgit ad altum.
And 'twas Phocas his Sensuality, of a pitiful common Souldier, to set his foot upon the Neck of the Great Emperour Mauritius. So Charles the First of These Realms (of whom the World was not worthy) was not only sent to Heaven by some of the vilest of all his Subjects,
And 'twas Phocas his Sensuality, of a pitiful Common Soldier, to Set his foot upon the Neck of the Great Emperor Mauritius. So Charles the First of These Realms (of whom the World was not worthy) was not only sent to Heaven by Some of the Vilest of all his Subject's,
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But particularly by some Himself had rais'd out of the Mire. And if these things are so, that They are aptest to be debauch't by their worldly Greatness, whose Greatness steams out of a Dunghill; (as every man's does if he be traced far enough back,) it follows then that they have need of the greater Care,
But particularly by Some Himself had raised out of the Mire. And if these things Are so, that They Are aptest to be debauched by their worldly Greatness, whose Greatness steams out of a Dunghill; (as every Man's does if he be traced Far enough back,) it follows then that they have need of the greater Care,
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and must be ply'd with the stricter Caveats, the Greater they are, to humble themselves so much the more, because they are Then in the greatest Danger.
and must be plied with the Stricter Caveats, the Greater they Are, to humble themselves so much the more, Because they Are Then in the greatest Danger.
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For the greater any one is, by so much the greater are his Temptations: and to be safe from That Artillery, he stands in need of being armed with greater Meekness. The more St. Paul was advanced by his Abundance of Revelations, the more he was buffeted by Satan, and by Himself too.
For the greater any one is, by so much the greater Are his Temptations: and to be safe from That artillery, he Stands in need of being armed with greater Meekness. The more Saint Paul was advanced by his Abundance of Revelations, the more he was buffeted by Satan, and by Himself too.
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For he did Therefore NONLATINALPHABET, beat his Body black and blue, (as the word imports,) that, by Those profitable Severities, He might bring it into Subjection.
For he did Therefore, beatrice his Body black and blue, (as the word imports,) that, by Those profitable Severities, He might bring it into Subjection.
'Tis a Vertue which should flow from a Man of Grandeur, with such a kind of Peculiarity, as Munificence ought to do from a man of Wealth. For He who is flat upon the Ground can no more prove that he is humble, than He who lives upon Almes, that he is liberally-minded. We know the Taller any man is, by so much the lower he has to stoop: whereas the Lowliness of a Dwarf, is not his Vertue, but Stature only.
It's a Virtue which should flow from a Man of Grandeur, with such a kind of Peculiarity, as Munificence ought to do from a man of Wealth. For He who is flat upon the Ground can no more prove that he is humble, than He who lives upon Alms, that he is liberally-minded. We know the Taller any man is, by so much the lower he has to stoop: whereas the Lowliness of a Dwarf, is not his Virtue, but Stature only.
for go we whither we will, it will find out us. How many are there who do not scorn to beg their Bread from door to door, not because they are humble, but shameless Creatures? who, were they honourable,
for go we whither we will, it will find out us. How many Are there who do not scorn to beg their Bred from door to door, not Because they Are humble, but shameless Creatures? who, were they honourable,
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The weaponless Serpent Epidaurus, though much more harmless, may yet be as malitious as any other; nor is't a commendable Innocence, which only proceeds from a want of Teeth. How many are there within our knowledge whose Backs are cloath'd in course Russet, whilst yet their Bloody-minded Insides are lin'd with Scarlet? And when a person of such a Frame shall be reduced by some Extremity, to beg an Halfpenny through a Grate, (which is wont to be said of the Great General Bellizarius, ) That is only his NONLATINALPHABET, not his NONLATINALPHABET, his lowness of Fortune, not his lowliness of Mind. It's true indeed,
The weaponless Serpent Epidaurus, though much more harmless, may yet be as malicious as any other; nor is't a commendable Innocence, which only proceeds from a want of Teeth. How many Are there within our knowledge whose Backs Are clothed in course Russet, while yet their Bloody-minded Insides Are lined with Scarlet? And when a person of such a Frame shall be reduced by Some Extremity, to beg an Halfpenny through a Grate, (which is wont to be said of the Great General Belisarius,) That is only his, not his, his lowness of Fortune, not his lowliness of Mind. It's true indeed,
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an humiliation may help dispose him for an Humility, (just as any Sinners Attrition may lead the way to Contrition; ) but sure I am that the Gymnosophists, who were tormented by Antiochus, were no whit the meeker for being humbled. They who think themselves humble, because they see themselves low, (and not for any other more solid reason,) do not know their own Hearts; which are commonly so hidden from human Eyes, as hardly ever to be discern'd, till they are placed upon a Mountain: Let that Mountain be what it will,
an humiliation may help dispose him for an Humility, (just as any Sinners Attrition may led the Way to Contrition;) but sure I am that the Gymnosophists, who were tormented by Antiochus, were no whit the Meeker for being humbled. They who think themselves humble, Because they see themselves low, (and not for any other more solid reason,) do not know their own Hearts; which Are commonly so hidden from human Eyes, as hardly ever to be discerned, till they Are placed upon a Mountain: Let that Mountain be what it will,
Almost all that were sick came to Christ for a Cure; And (as They at least thought) with good devotion. But in that they did not all return to thank him, they shew'd the Principle of their coming to have been nothing but their Convenience. Had the Votary in my Text been very poor and contemptible, had he been every body's Servant by being in every body's Debt,
Almost all that were sick Come to christ for a Cure; And (as They At least Thought) with good devotion. But in that they did not all return to thank him, they showed the Principle of their coming to have been nothing but their Convenience. Had the Votary in my Text been very poor and contemptible, had he been every body's Servant by being in every body's Debt,
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or miserably haunted with some Disease, he had not done a strange Thing in seeking Christ upon his Knees; But that being extremely Rich, and a Ruler too,
or miserably haunted with Some Disease, he had not done a strange Thing in seeking christ upon his Knees; But that being extremely Rich, and a Ruler too,
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and in the Bravery of his Youth, he should consider Christ so much, and himself so little, This was an evidence of his generous and noble Meekness. And Therefore the greater thou art, my son, lessen thy self so much the more.
and in the Bravery of his Youth, he should Consider christ so much, and himself so little, This was an evidence of his generous and noble Meekness. And Therefore the greater thou art, my son, lessen thy self so much the more.
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that is, to a Master, with whom there is not Respect of Persons. In the Day when God shall judge the Secrets of men by Iesus Christ, He who now sits in State and Jurisdiction upon the Bench, shall stand at God's just and impartial Bar. He shall be called to a Reck'ning, a dreadful Reck'ning,
that is, to a Master, with whom there is not Respect of Persons. In the Day when God shall judge the Secrets of men by Iesus christ, He who now sits in State and Jurisdiction upon the Bench, shall stand At God's just and impartial Bar. He shall be called to a Reckoning, a dreadful Reckoning,
For a man's Honour, and Authority, his Power, and Greatness, as well as Wealth, are things of which he must give Accompt. Thô for a King to be accomptable to any Tribunal upon Earth, implies indeed a Contradiction, yet Kings Themselves do stand accomptable to God, even for their high Privilege of unaccomptableness to Men. And therefore the Greater any man is, he is to humble himself the more, and then (as it follows in the Text) he will find favour of the Lord.
For a Man's Honour, and authority, his Power, and Greatness, as well as Wealth, Are things of which he must give Account. Though for a King to be accountable to any Tribunal upon Earth, Implies indeed a Contradiction, yet Kings Themselves do stand accountable to God, even for their high Privilege of unaccomptableness to Men. And Therefore the Greater any man is, he is to humble himself the more, and then (as it follows in the Text) he will find favour of the Lord.
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For would we not think it exceeding strange, if the chief Magistrate of a City (forgetting the Mace that is born before him) should run to meet the poorest Cottager,
For would we not think it exceeding strange, if the chief Magistrate of a city (forgetting the Mace that is born before him) should run to meet the Poorest Cottager,
and throw himself down upon his Knees too, and lifting up his trembling Hands, should intreat him so humbly as to call him Master, and so earnestly intreat him as to call him Good Master? 'Tis true that Christ was no Cottager,
and throw himself down upon his Knees too, and lifting up his trembling Hands, should entreat him so humbly as to call him Master, and so earnestly entreat him as to call him Good Master? It's true that christ was no Cottager,
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because according to his Manhood He was very much poorer, as having not where to lay his Head. Yet the Man in my Text who had Great Possessions, and was a Ruler, in the pride and glory of his Youth too, did thus come running after Christ; and kneeled down to him,
Because according to his Manhood He was very much Poorer, as having not where to lay his Head. Yet the Man in my Text who had Great Possessions, and was a Ruler, in the pride and glory of his Youth too, did thus come running After christ; and kneeled down to him,
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thô in the Form of a Servant; and call'd him Master, thô born of Mary, Spouse to Ioseph the Carpenter. As if through That Veil of the Carpenter's Son, he had had an Eye of Faith to see The Wisdom of the Father, The Son of That Almighty Architect, who indeed was The Builder of All the World, Heb. 11. 10. This Jewish Convert without a Name hath somewhat more strange and more remarkable in his Conversion,
though in the From of a Servant; and called him Master, though born of Marry, Spouse to Ioseph the Carpenter. As if through That Veil of the Carpenter's Son, he had had an Eye of Faith to see The Wisdom of the Father, The Son of That Almighty Architect, who indeed was The Builder of All the World, Hebrew 11. 10. This Jewish Convert without a Name hath somewhat more strange and more remarkable in his Conversion,
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And therefore the Prospect of Life Aeternal, which is a very great Deep, (enough to exercise the freshest and the most vigorous of our Thoughts,) is the fitter to be reserved for another Opportunity.
And Therefore the Prospect of Life Eternal, which is a very great Deep, (enough to exercise the Freshest and the most vigorous of our Thoughts,) is the fitter to be reserved for Another Opportunity.
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§ 1. HAving done with the Person who here Inquires, and dismiss't the Three Lessons arising thence, together with the Reasons on which those Lessons were chiefly Grounded;
§ 1. HAving done with the Person who Here Inquires, and dismissed the Three Lessons arising thence, together with the Reasons on which those Lessons were chiefly Grounded;
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I am in order to proceed to the second General observation, The excellent Nature of his Inquiry; which was not carnal and temporal, but wholly spiritual and eternal. He did not ask as an ordinary Youth, what he should do that he might compass the greatest measure of Sensuality? nor as an ordinary Worldling or man of Wealth, what he should do that he might purchase the greatest Treasure of Gold and Silver? nor as an ordinary Ruler, what he should do that he might climb to the highest Honour upon Earth? But casting These Things as it were behind his Back,
I am in order to proceed to the second General observation, The excellent Nature of his Inquiry; which was not carnal and temporal, but wholly spiritual and Eternal. He did not ask as an ordinary Youth, what he should do that he might compass the greatest measure of Sensuality? nor as an ordinary Worldling or man of Wealth, what he should do that he might purchase the greatest Treasure of Gold and Silver? nor as an ordinary Ruler, what he should do that he might climb to the highest Honour upon Earth? But casting These Things as it were behind his Back,
or treading them down under his Feet, he was intent upon Inquiring, as no ordinary Christian, (even before Christianity had got its Name, ) what he should do to get an interest and share in Heaven? How much soever he did abound in the things that are seen, which are temporal; He wholly directed his Ambition to the things that are not seen, which are Eternal. As the faster he ran to salute his Master, by so much the better he was in Breath; so the Lower he kneeled down, he lifted his Thoughts so much the Higher. Being mounted on the wings of an holy Zeal, His Soul had now taken a nobler Flight, than to Pearch upon any thing on this side Heaven. As if he had lost the consideration of all his Secular Concernments, such as Houses and Lands, Goods and good Name, Wife and Children, if he had any,
or treading them down under his Feet, he was intent upon Inquiring, as no ordinary Christian, (even before Christianity had god its Name,) what he should do to get an Interest and share in Heaven? How much soever he did abound in the things that Are seen, which Are temporal; He wholly directed his Ambition to the things that Are not seen, which Are Eternal. As the faster he ran to salute his Master, by so much the better he was in Breath; so the Lower he kneeled down, he lifted his Thoughts so much the Higher. Being mounted on the wings of an holy Zeal, His Soul had now taken a Nobler Flight, than to Perch upon any thing on this side Heaven. As if he had lost the consideration of all his Secular Concernments, such as Houses and Lands, Goods and good Name, Wife and Children, if he had any,
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and other things here below, All the subject of his Inquiry was, what he should do that he might be sav'd? not only saved in the negative, but in the positive sense of that word.
and other things Here below, All the Subject of his Inquiry was, what he should do that he might be saved? not only saved in the negative, but in the positive sense of that word.
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But also so as to be drown'd or swallowed up, in a Boundless Ocean of Bliss and Glory. Nothing would satisfie him but Life; and no other Life than one Eternal. [ Good Master, what shall I do, that I may Inherit Eternal Life? ]
But also so as to be drowned or swallowed up, in a Boundless Ocean of Bliss and Glory. Nothing would satisfy him but Life; and no other Life than one Eternal. [ Good Master, what shall I do, that I may Inherit Eternal Life? ]
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§ 2. From him therefore let us learn, how to regulate our Ambitions, and where to fasten our wild Desires. We ought to tread upon the Glories of such a World as This is, (which besides that 'tis a perishing and fading World, is also the Instrument of Satan whereby to betray us to our Destruction, ) and level the Gaspings of our Souls at Things Invisible and Future, Things expressed to us in Scripture, by a City having Foundations, Heb. 11. 10. and by a Kingdom which cannot be moved, Heb. 12. 28. and here in this Text, by Aeternal Life. NONLATINALPHABET was St. Paul 's Precept to his Colossians, Set and settle your affections on things above; And that for this Reason,
§ 2. From him Therefore let us Learn, how to regulate our Ambitions, and where to fasten our wild Desires. We ought to tread upon the Glories of such a World as This is, (which beside that it's a perishing and fading World, is also the Instrument of Satan whereby to betray us to our Destruction,) and level the Gaspings of our Souls At Things Invisible and Future, Things expressed to us in Scripture, by a city having Foundations, Hebrew 11. 10. and by a Kingdom which cannot be moved, Hebrew 12. 28. and Here in this Text, by Eternal Life. was Saint Paul is Precept to his colossians, Set and settle your affections on things above; And that for this Reason,
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Set them not upon the Earth, For Iesus Christ is not here, but is long since Risen, (as the Angel once said to his weak Disciples.) And if we are risen together with Christ, let's make it appear that we are Risen, by our seeking those things that are above.
Set them not upon the Earth, For Iesus christ is not Here, but is long since Risen, (as the Angel once said to his weak Disciples.) And if we Are risen together with christ, let's make it appear that we Are Risen, by our seeking those things that Are above.
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let us look for him where he is, and at least behold him in the Spirit. Since (I say) we were not living when Christ was Conversant upon Earth, Let us redeem the whole Time by a Ghostly Conversation with Christ in Heaven. He who desires in Curiosity to see the Pope, or the King of Spain, and all the Rarities to be met with throughout their Countries, will inquire (as he is going) which is the ready way thither; and (Information being given) will be sure to take the way which leads to Italy, or Castile; not that which will carry him either to Muscovy, or Poland. After the very same manner,
let us look for him where he is, and At least behold him in the Spirit. Since (I say) we were not living when christ was Conversant upon Earth, Let us Redeem the Whole Time by a Ghostly Conversation with christ in Heaven. He who Desires in Curiosity to see the Pope, or the King of Spain, and all the Rarities to be met with throughout their Countries, will inquire (as he is going) which is the ready Way thither; and (Information being given) will be sure to take the Way which leads to Italy, or Castile; not that which will carry him either to Muscovy, or Poland. After the very same manner,
but with a greater force of reason, if we desire either in kindness, or in a Religious Curiosity, to have a sight of the New Ierusalem, praepared as a Bride adorned for her Husband, of which we hear such strange things from the Traunce and Rapture of St. Paul, as well as from St. Iohn in his Revelations, where for want of a better and a more lively way of Comparison, he is contented to express that holy City by things so cheap and so homely, as Gold, and Crystal, and Pearl, and Saphir, and Emerald, Chalcedony and Iaspar, Sardonyx and Chrysolite, Sardius and Topaz, Amethyst and Iacinth, A River of Life and Immortality, planted round and beset with Trees of Health as well as Pleasure, and shin'd upon by the Lustre (not of such obscure things as Sun and Moon, but) of God and the Lamb, (in comparison with whom the Sun and Moon are nothing more,
but with a greater force of reason, if we desire either in kindness, or in a Religious Curiosity, to have a sighed of the New Ierusalem, prepared as a Bride adorned for her Husband, of which we hear such strange things from the Trance and Rapture of Saint Paul, as well as from Saint John in his Revelations, where for want of a better and a more lively Way of Comparison, he is contented to express that holy city by things so cheap and so homely, as Gold, and Crystal, and Pearl, and Saphir, and Emerald, Chalcedony and Jasper, Sardonyx and chrysolite, Sardius and Topaz, Amethyst and Jacinth, A River of Life and Immortality, planted round and beset with Trees of Health as well as Pleasure, and shined upon by the Lustre (not of such Obscure things as Sun and Moon, but) of God and the Lamb, (in comparison with whom the Sun and Moon Are nothing more,
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than as a Couple of Black Spots in the Face of Heaven, ) which though the Richest hypotyposis St. Iohn could make of his Vision, and exceedingly beyond the goodliest Things that are visible in the beautifullest parts of the neather world, are yet incomparably short of that New Ierusalem which is above; If we long to be fulfilling our double Heat and Curiosity, the one proceeding from our Youthfulness, and the other from our Devotion, by an immediate conversation with Adam and Eve, and righteous Abel, in a pleasanter Paradise than that of Eden; by keeping Company with Noah, in a safer Ark; with Caleb and Ioshua, in a better Canaan; with David and Samuel, in a diviner Sion, than that wherein they delighted whilst they were sojourning here below; If we desire to see Lazarus in Abraham's Bosom, or in what kind of Robes of Bliss and Glory that noble Army of Martyrs is now apparell'd, of whom the world was not worthy, when they wander'd about in Sheep-Skins and Goat-Skins, in Dens and Desarts, being destitute, afflicted, tormented, not because they could not reach, but would not accept of a Deliverance, to the end they might obtain by so much a better Resurrection: Or if we desire to be recovering what we so many years have lost, our dear deceased Friends and Parents, or would converse with those Children, and Children's Children, which (by a Succession of Generations) will descend from our Bodies when we shall be gather'd to our Fathers; If we do long to be acquainted with those obliging and friendly Spirits, whom we deservedly revere as our Guardian Angels, (to whom the Custody and Conduct of our particular Persons is peculiarly committed by God Almighty;) and would receive their meanings whilst we communicate our own; not by Language, but Intuition, without the deceitful and poor Assistance of such articulate and successive Discourse as Ours; Or if we would be able to read all Hearts without the detecting of any Secrets, because in a place not to be habited by Shame, or Envy, or private Interest; If we think it a fine thing to have the wings of a Cherub (not only of a Dove, which was the subject of David 's wish) and to be mounted by those wings to such an exalted kind of Zenith, or height of Bliss, as shall lift up our Souls above our glorified Bodies;
than as a Couple of Black Spots in the Face of Heaven,) which though the Richest hypotyposis Saint John could make of his Vision, and exceedingly beyond the Goodliest Things that Are visible in the beautifullest parts of the nether world, Are yet incomparably short of that New Ierusalem which is above; If we long to be fulfilling our double Heat and Curiosity, the one proceeding from our Youthfulness, and the other from our Devotion, by an immediate Conversation with Adam and Eve, and righteous Abel, in a pleasanter Paradise than that of Eden; by keeping Company with Noah, in a safer Ark; with Caleb and Ioshua, in a better Canaan; with David and Samuel, in a diviner Sion, than that wherein they delighted while they were sojourning Here below; If we desire to see Lazarus in Abraham's Bosom, or in what kind of Robes of Bliss and Glory that noble Army of Martyrs is now appareled, of whom the world was not worthy, when they wandered about in Sheep-Skins and Goat-Skins, in Dens and Deserts, being destitute, afflicted, tormented, not Because they could not reach, but would not accept of a Deliverance, to the end they might obtain by so much a better Resurrection: Or if we desire to be recovering what we so many Years have lost, our dear deceased Friends and Parents, or would converse with those Children, and Children's Children, which (by a Succession of Generations) will descend from our Bodies when we shall be gathered to our Father's; If we do long to be acquainted with those obliging and friendly Spirits, whom we deservedly revere as our Guardian Angels, (to whom the Custody and Conduct of our particular Persons is peculiarly committed by God Almighty;) and would receive their meanings while we communicate our own; not by Language, but Intuition, without the deceitful and poor Assistance of such articulate and successive Discourse as Ours; Or if we would be able to read all Hearts without the detecting of any Secrets, Because in a place not to be habited by Shame, or Envy, or private Interest; If we think it a fine thing to have the wings of a Cherub (not only of a Dove, which was the Subject of David is wish) and to be mounted by those wings to such an exalted kind of Zenith, or height of Bliss, as shall lift up our Souls above our glorified Bodies;
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even whilst he moves swiftly from East to West, and comprehend all Truths, without the Motherhood, and Pregnancy of such a dull thing as Time, (which yet is the swiftest-wing'd Flyer on this side Heaven,) by grasping all things at once, not one thing first, and then another: In a word (not to be endless in this beginning of my Discourse) if we inwardly do pant and even gasp after a Day,
even while he moves swiftly from East to West, and comprehend all Truths, without the Motherhood, and Pregnancy of such a dull thing as Time, (which yet is the swiftest-winged Flyer on this side Heaven,) by grasping all things At once, not one thing First, and then Another: In a word (not to be endless in this beginning of my Discourse) if we inwardly do pant and even gasp After a Day,
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when fulfilling at once the Appetites of Grace and good Nature, we shall be able to conceive, and hear, and see, what neither Eye hath seen, nor Ear heard,
when fulfilling At once the Appetites of Grace and good Nature, we shall be able to conceive, and hear, and see, what neither Eye hath seen, nor Ear herd,
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when we shall drink, and drink deep of the Waters of Joy, and of such pure Ioy, as shall not be mingl'd with any Drop either of Sorrow, or Interruption; when we shall be as 'twere inebriated with the plenteousness of God's house (as the Psalmist in his Rapture was bold to speak) by drinking of it as out of a River;
when we shall drink, and drink deep of the Waters of Joy, and of such pure Joy, as shall not be mingled with any Drop either of Sorrow, or Interruption; when we shall be as 'twere inebriated with the plenteousness of God's house (as the Psalmist in his Rapture was bold to speak) by drinking of it as out of a River;
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Or (to express it in plainer Terms) when our Glory shall be greater than the greatest Ambition of our Desires, and our Ioys far more than our hearts can hold; when we shall be giddy (as 'twere) with happiness, and drown'd in pleasures; shall have Raptures, and Transports, and Exiliencies of Spirit, more than David himself in his sacred Ecstasie, by which was drawn from him that strange expression; And very much greater than that of Esa, when being cast into a Traunce, he did presentiate to himself the last and general Resurrection, with an [ Awake and sing ye that dwell in the Dust; ] when we whose Heads do now ake in comprehending and grasping the shallowest things, shall happily loose all our Doubtings into the clearest Demonstration, our Conjectures into Assurance, our Expectations into Injoyment, and Faith it self into Experience; when the three Triads of holy Orders which make up the Hierarchy of Heaven, of which it is said by the Prophet Daniel, A fiery stream issued out,
Or (to express it in plainer Terms) when our Glory shall be greater than the greatest Ambition of our Desires, and our Joys Far more than our hearts can hold; when we shall be giddy (as 'twere) with happiness, and drowned in pleasures; shall have Raptures, and Transports, and Exiliencies of Spirit, more than David himself in his sacred Ecstasy, by which was drawn from him that strange expression; And very much greater than that of Isaiah, when being cast into a Trance, he did presentiate to himself the last and general Resurrection, with an [ Awake and sing you that dwell in the Dust; ] when we whose Heads do now ache in comprehending and grasping the shallowest things, shall happily lose all our Doubtings into the Clearest Demonstration, our Conjectures into Assurance, our Expectations into Enjoyment, and Faith it self into Experience; when the three Triads of holy Order which make up the Hierarchy of Heaven, of which it is said by the Prophet daniel, A fiery stream issued out,
and came forth from before him, Thousand Thousands ministred unto him, ten Thousand times ten Thousand stood before him, ( Dan. 7. 10.) shall open those Books whereout the Dead are to be judged (Rev. 20. 12.) And when with them the holy Elders, casting their Crowns before the Throne of him that liveth for ever and ever, (Rev. 4. 10.) shall all salute us,
and Come forth from before him, Thousand Thousands ministered unto him, ten Thousand times ten Thousand stood before him, (Dan. 7. 10.) shall open those Books whereout the Dead Are to be judged (Rev. 20. 12.) And when with them the holy Elders, casting their Crowns before the Throne of him that lives for ever and ever, (Rev. 4. 10.) shall all salute us,
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and bid us welcome into the Ravishing Converse of those Glorious Courtiers; when that Life, and that Eternity, which in my Text are inquired after, shall not only present themselves with their Retinue and Attendants unto the Faculties of our Souls, but shall withal take up their Lodgings in our glorified Bodies: If, I say, we are desirous to injoy a great deal more than we are here ever able to ask or think, even all that we can, and that we cannot imagin;
and bid us welcome into the Ravishing Converse of those Glorious Courtiers; when that Life, and that Eternity, which in my Text Are inquired After, shall not only present themselves with their Retinue and Attendants unto the Faculties of our Souls, but shall withal take up their Lodgings in our glorified Bodies: If, I say, we Are desirous to enjoy a great deal more than we Are Here ever able to ask or think, even all that we can, and that we cannot imagine;
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And would meet with all That in the very Life, whereof the Word of God hath given us but a very faint Picture: Then whilst others, like Martha, are busying themselves about many things, let us apply our selves (with Mary ) to the one thing that is needful:
And would meet with all That in the very Life, whereof the Word of God hath given us but a very faint Picture: Then while Others, like Martha, Are busying themselves about many things, let us apply our selves (with Marry) to the one thing that is needful:
Let us make it the very Centre of all our Projects and Designs: Let our Studies and Disputes, our Aims and Ambitions, our Controversies and Questions end all in This, [ Which is the way to the New Ierusalem? And what shall we do to be walking in it? Which is the way to escape a Hell? And what must we do to obtain a Heaven? ] For this is certainly the Scope of the young man's Inquiry we have in hand, What shall I do, that I may Inherit Aeternal Life?
Let us make it the very Centre of all our Projects and Designs: Let our Studies and Disputes, our Aims and Ambitions, our Controversies and Questions end all in This, [ Which is the Way to the New Ierusalem? And what shall we do to be walking in it? Which is the Way to escape a Hell? And what must we do to obtain a Heaven? ] For this is Certainly the Scope of the young Man's Inquiry we have in hand, What shall I do, that I may Inherit Eternal Life?
§. 3. All the Kingdoms of the Earth can neither satisfie, nor justifie all our Appetites and Desires. But the Kingdom of Heaven (expressed here by eternal life ) will be sure to do Both. For if we are Covetous, Here are Riches to make it lawful. If we are Amorous, Here is Beauty to make it Vertuous. If we are Ambitious, Here is Glory to make it Good. For we must know that our Affections receive their Guilt, or Vitiosity, not from their strength, but from their blindness, when they are either double-sighted, and look asquint; or else are short-sighted, and cannot see a far off; they embrace those things for fair or pleasant, which (like Ixion 's watery Iuno ) do only mock them with their Injoyment. Whereas were our Affections so Eagle-sighted, as to see through the Creatures, discerning Happiness in its Hypostasis, and flying at it where it is, our only fault would then be This, That our Ambition is too low, and our Avarice too little,
§. 3. All the Kingdoms of the Earth can neither satisfy, nor justify all our Appetites and Desires. But the Kingdom of Heaven (expressed Here by Eternal life) will be sure to do Both. For if we Are Covetous, Here Are Riches to make it lawful. If we Are Amoros, Here is Beauty to make it Virtuous. If we Are Ambitious, Here is Glory to make it Good. For we must know that our Affections receive their Gilded, or Vitiosity, not from their strength, but from their blindness, when they Are either double-sighted, and look asquint; or Else Are shortsighted, and cannot see a Far off; they embrace those things for fair or pleasant, which (like Ixion is watery Iuno) do only mock them with their Enjoyment. Whereas were our Affections so Eagle-sighted, as to see through the Creatures, discerning Happiness in its Hypostasis, and flying At it where it is, our only fault would then be This, That our Ambition is too low, and our Avarice too little,
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and that we are not Amorous enough. For they are poor-spirited persons, of thick Heads and narrow Hearts, whose thoughts are groveling upon the Creature, and aspiring to nothing but what is Finite. It is an impotent Ambition, a feeble Avarice,
and that we Are not Amoros enough. For they Are poor-spirited Persons, of thick Heads and narrow Hearts, whose thoughts Are groveling upon the Creature, and aspiring to nothing but what is Finite. It is an impotent Ambition, a feeble Avarice,
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and a very flat Love, which makes a stoop at such low Trifles, as Crowns and Kingdoms here on Earth. He alone is of a Noble and erected mind, who can say,
and a very flat Love, which makes a stoop At such low Trifles, as Crowns and Kingdoms Here on Earth. He alone is of a Noble and erected mind, who can say,
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Alas the Kingdoms here Below are less than Grass-Hoppers, to the very least Mansion in the Kingdom of Heaven. Nor are they genuine, but degenerate and bastard Eagles, which will greedily catch at such little Flies. The Soul of man was created for the highest Purposes and Ends. And therefore we may not only be lawfully, but even dutifully ambitious, provided our Ambitions are great enough, and every whit as high as our Soul's Extraction: we are not only permitted, but even obliged to be Covetous, upon condition that it be but of solid Riches, which are not liable to Plunder, or to impairment. We ought in Conscience to be inamour'd, if it be of real Beauty,
Alas the Kingdoms Here Below Are less than Grass-Hoppers, to the very least Mansion in the Kingdom of Heaven. Nor Are they genuine, but degenerate and bastard Eagles, which will greedily catch At such little Flies. The Soul of man was created for the highest Purposes and Ends. And Therefore we may not only be lawfully, but even dutifully ambitious, provided our Ambitions Are great enough, and every whit as high as our Soul's Extraction: we Are not only permitted, but even obliged to be Covetous, upon condition that it be but of solid Riches, which Are not liable to Plunder, or to impairment. We ought in Conscience to be enamoured, if it be of real Beauty,
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and not of that which depends upon human Fansie; not of handsome Dirt, or well-complexion'd Clay; not of Beauty so call'd, whose Foundation is in the Dirt, which saith to Corruption, Thou art my Father,
and not of that which depends upon human Fancy; not of handsome Dirt, or well-complexioned Clay; not of Beauty so called, whose Foundation is in the Dirt, which Says to Corruption, Thou art my Father,
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But if we choose a right object, like the Spouse in the Canticles, we shall never be so well, as when (with that Spouse) sick of Love. For our Bowels ought to yern after the Bridegroom of our Souls; we ought to pant after Goodness, and (in the phrase of Espensaeus ) to languish after him who is the Fountain of that Goodness,
But if we choose a right Object, like the Spouse in the Canticles, we shall never be so well, as when (with that Spouse) sick of Love. For our Bowels ought to yern After the Bridegroom of our Souls; we ought to pant After goodness, and (in the phrase of Esparza) to languish After him who is the Fountain of that goodness,
We should not vouchsafe to love our selves, unless because we love Him, or because he loves us, the only measure of loving whom is to love him without measure.
We should not vouchsafe to love our selves, unless Because we love Him, or Because he loves us, the only measure of loving whom is to love him without measure.
or (to speak more exactly,) how 'tis the Duty of a Christian, not to evacuate, not to invalidate, not to extenuate his Affections, but only to regulate and to direct them, to place them there where true Injoyment is to be found;
or (to speak more exactly,) how it's the Duty of a Christian, not to evacuate, not to invalidate, not to extenuate his Affections, but only to regulate and to Direct them, to place them there where true Enjoyment is to be found;
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let no man say within himself, what shall I do to get a Fortune, to raise a Family, to erect a Temple unto Fame? what shall I do to be a man of this World of some Authority and Power, able to mischief or to oblige, to beat down mine Enemies, and raise my Friends? what shall I do to be a man of great Knowledge, a famous Chymist, an exact Mathematician, a remarkable Lawyer, or an eminent Divine? (for the best of These Inquiries has something in it of Carnality;) But let every man say within Himself, [ what shall I do to get an Interest in Jesus Christ? and to be sure I am a Member, not only of his Visible, but of his Mystical Body? what shall I do for a Demonstration, that my Faith is truly such as does work by Love? and that it does work by such a Love,
let no man say within himself, what shall I do to get a Fortune, to raise a Family, to erect a Temple unto Fame? what shall I do to be a man of this World of Some authority and Power, able to mischief or to oblige, to beatrice down mine Enemies, and raise my Friends? what shall I do to be a man of great Knowledge, a famous Chemist, an exact Mathematician, a remarkable Lawyer, or an eminent Divine? (for the best of These Inquiries has something in it of Carnality;) But let every man say within Himself, [ what shall I do to get an Interest in jesus christ? and to be sure I am a Member, not only of his Visible, but of his Mystical Body? what shall I do for a Demonstration, that my Faith is truly such as does work by Love? and that it does work by such a Love,
as Christ will graciously accept? what shall I do that I may repent? and repent in such a manner, as to bring forth fruits meet for Repentance? what shall I do to see the secrets of my Heart? and to know by some Token which will not fail me,
as christ will graciously accept? what shall I do that I may Repent? and Repent in such a manner, as to bring forth fruits meet for Repentance? what shall I do to see the secrets of my Heart? and to know by Some Token which will not fail me,
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whether the Good which I do is well enough done? (I mean well enough to deserve Acceptance. ) What shall I do whereby to work out mine own Salvation, and yet for all that to serve my God without fear all the days of my life? what shall I do whereby to make my Election sure, and to make my self sure of my Election,
whither the Good which I do is well enough done? (I mean well enough to deserve Acceptance.) What shall I do whereby to work out mine own Salvation, and yet for all that to serve my God without Fear all the days of my life? what shall I do whereby to make my Election sure, and to make my self sure of my Election,
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so as to be able to say in Truth with St. Paul, Henceforth is laid up for me a Crown of Righteousness? what shall I do, or what shall I not do, or what shall I suffer either for doing or not doing, that by distress, or persecution, by nakedness, or famin, by peril, or sword, by banishment, or bonds, by sickness, or death, by any means whatsoever, (however troublesom, or costly, or any way terrible to the Flesh, ) I may but finally inherit eternal Life?
so as to be able to say in Truth with Saint Paul, Henceforth is laid up for me a Crown of Righteousness? what shall I do, or what shall I not do, or what shall I suffer either for doing or not doing, that by distress, or persecution, by nakedness, or famine, by peril, or sword, by banishment, or bonds, by sickness, or death, by any means whatsoever, (however troublesome, or costly, or any Way terrible to the Flesh,) I may but finally inherit Eternal Life?
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§ 5. But now how little there is to be found of real and solid Christianity, even in that part of Christendom where Christ and his Gospel are always preach't, (least of all amongst Them who are the great Monopolizers of Life Aeternal, ) 'twill not be difficult to guess by the solemn Theme of their Inquiries, what shall we eat? and what shall we drink? and wherewithal shall we be cloath'd? which shews the Zeal and the Devotion wherewith they Sacrifice to the Flesh. And therefore well said our Saviour (to shew the Religion such men are of) After all these things do the Gentiles seek, (Matth. 6. 25) Thereby intimating unto us, That Christians must seek for diviner things,
§ 5. But now how little there is to be found of real and solid Christianity, even in that part of Christendom where christ and his Gospel Are always preached, (lest of all among Them who Are the great Monopolizers of Life Eternal,) it'll not be difficult to guess by the solemn Theme of their Inquiries, what shall we eat? and what shall we drink? and wherewithal shall we be clothed? which shows the Zeal and the Devotion wherewith they Sacrifice to the Flesh. And Therefore well said our Saviour (to show the Religion such men Are of) After all these things do the Gentiles seek, (Matthew 6. 25) Thereby intimating unto us, That Christians must seek for diviner things,
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And yet if we look upon those Professors who do pretend to an Inclosure of all the good things in Heaven, we may observe them still inclosing as many good things as they can on Earth too.
And yet if we look upon those Professors who do pretend to an Enclosure of all the good things in Heaven, we may observe them still enclosing as many good things as they can on Earth too.
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It is enough for poor Lazarus, to have his Good things hereafter; And enough for Rich Dives, to have his proportion of Good things here; But the good men I speak of will needs be happier than Lazarus, and yet much richer than Dives too.
It is enough for poor Lazarus, to have his Good things hereafter; And enough for Rich Dives, to have his proportion of Good things Here; But the good men I speak of will needs be Happier than Lazarus, and yet much Richer than Dives too.
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All the subject of their Inquiry, is not how to be better than other men, in Acts of Iustice, and Works of Mercy, But how to be greater and more regarded, which is call'd a being better in point of Quality, and Degree. And after these very things do the Gentiles seek; They of Iava and the Molucco's, They of Tartary, and China; whether as greedily as Christians, I cannot tell.
All the Subject of their Inquiry, is not how to be better than other men, in Acts of justice, and Works of Mercy, But how to be greater and more regarded, which is called a being better in point of Quality, and Degree. And After these very things do the Gentiles seek; They of Iava and the Molucco's, They of Tartary, and China; whither as greedily as Christians, I cannot tell.
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if Nominal Christians would seek no more. If Food and Rayment would serve the turn, Christians then (like other Creatures ) might quietly live by one another.
if Nominal Christians would seek no more. If Food and Raiment would serve the turn, Christians then (like other Creatures) might quietly live by one Another.
But it seems they have no more than the Name of Christians, who chiefly seek (with the Gentiles ) the low concernments of the Flesh. For as many as are Christians in very good earnest, will bestow themselves in seeking the Kingdom of God,
But it seems they have no more than the Name of Christians, who chiefly seek (with the Gentiles) the low concernments of the Flesh. For as many as Are Christians in very good earnest, will bestow themselves in seeking the Kingdom of God,
Man not living by Bread alone, as our Saviour said to Satan, but by bread as it is blessed by the good Word of God. Nor indeed is he worthy to live by Bread, who is not able to live without it;
Man not living by Bred alone, as our Saviour said to Satan, but by bred as it is blessed by the good Word of God. Nor indeed is he worthy to live by Bred, who is not able to live without it;
who is not able to subsist upon better things. When we reckon Food and Rayment among the Necessaries of Life, (which we do with good reason) we only speak of such a painful and dying life, as is not worthy our caring for, unless in order to life Aeternal. And for the nourishing of That, the very famishing of the Body may pass for food unto the Soul. From all which together it seems to follow, That they who arrogate to themselves, not only the greatest both Faith and Hope, but the perfectest Assurance of life Aeternal, do prove themselves ( unaware ) the greatest Infidels in the World;
who is not able to subsist upon better things. When we reckon Food and Raiment among the Necessaries of Life, (which we do with good reason) we only speak of such a painful and dying life, as is not worthy our caring for, unless in order to life Eternal. And for the nourishing of That, the very famishing of the Body may pass for food unto the Soul. From all which together it seems to follow, That they who arrogate to themselves, not only the greatest both Faith and Hope, but the perfectest Assurance of life Eternal, do prove themselves (unaware) the greatest Infidels in the World;
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whilst neglecting the grand Inquiry they ought to make after Heaven, they let the Tide of their Affections run out wholly upon the Earth. For did they really look for a Day of Iudgment, as much as they do for an Hour of Death, they would as certainly provide against the one, as commonly they do against the other. They would take as much Care to be just, and honest, as universally they do to be rich or healthful. And make as much of their Souls by Mortification and Self-denial, as now they do of their Bodies by a plentiful Injoyment of Creature-Comforts. 'Tis true indeed;
while neglecting the grand Inquiry they ought to make After Heaven, they let the Tide of their Affections run out wholly upon the Earth. For did they really look for a Day of Judgement, as much as they do for an Hour of Death, they would as Certainly provide against the one, as commonly they do against the other. They would take as much Care to be just, and honest, as universally they do to be rich or healthful. And make as much of their Souls by Mortification and Self-denial, as now they do of their Bodies by a plentiful Enjoyment of Creature comforts. It's true indeed;
Life Aeternal is a thing which is quickly talk't of; nor are there any so uncivil, as not to afford it a friendly mention. It is no hard thing to be another mans flatterer, much less is it difficult to be ones own. To be secure and praesumptuous, is cheap, and easy. Yea, 'tis pleasant to flesh and blood, to be carnally set free from that fear and trembling, wherewith a man is to work out his own Salvation.
Life Eternal is a thing which is quickly talked of; nor Are there any so Uncivil, as not to afford it a friendly mention. It is no hard thing to be Another men flatterer, much less is it difficult to be ones own. To be secure and presumptuous, is cheap, and easy. Yea, it's pleasant to Flesh and blood, to be carnally Set free from that Fear and trembling, wherewith a man is to work out his own Salvation.
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Thence it is that we abound with such an Herd of Fiduciaries and Solifidians; who having persuaded themselves to fancy, that Life Eternal is a thing which cannot possibly escape them,
Thence it is that we abound with such an Heard of Fiduciaries and Solifidians; who having persuaded themselves to fancy, that Life Eternal is a thing which cannot possibly escape them,
and that all the next world is irresistibly their own; They think they have nothing to do in This, but to make a Trial, whether it hath not been decreed, that all shall be theirs that they can get; and whether it hath not been decreed, that they shall get all they try for;
and that all the next world is irresistibly their own; They think they have nothing to do in This, but to make a Trial, whither it hath not been decreed, that all shall be theirs that they can get; and whither it hath not been decreed, that they shall get all they try for;
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and whether it hath not been decreed, that they shall try to get All. When men are season'd with such a Principle, they cannot think it concerns them to give all Diligence, for the making of their Calling and Election sure, by ceasing to do evil, and by learning to do well; or by adding to Faith, Vertue, and one Vertue unto another. But supposing their Election so sure already, as to be pass't the possibility of being miss't; It is natural for them to give all diligence, to make themselves sure of somewhat else. For (let them say what they will, and let them think what they please,
and whither it hath not been decreed, that they shall try to get All. When men Are seasoned with such a Principle, they cannot think it concerns them to give all Diligence, for the making of their Calling and Election sure, by ceasing to do evil, and by learning to do well; or by adding to Faith, Virtue, and one Virtue unto Another. But supposing their Election so sure already, as to be passed the possibility of being missed; It is natural for them to give all diligence, to make themselves sure of somewhat Else. For (let them say what they will, and let them think what they please,
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and let them do what they can,) they cannot possibly give diligence to seek a thing in their possession, or to secure what they believe it is impossible for them to lose. No man living will light a Candle, to look about for those Eyes which he believes are in his Head; nor will he search after his head, which is (he doubts not) upon his shoulders. Our Saviour's two Parables of the lost Sheep and the lost Groat, cannot but seem an arrant Iargon unto a man of such Principles as now I speak of.
and let them do what they can,) they cannot possibly give diligence to seek a thing in their possession, or to secure what they believe it is impossible for them to loose. No man living will Light a Candle, to look about for those Eyes which he believes Are in his Head; nor will he search After his head, which is (he doubts not) upon his shoulders. Our Saviour's two Parables of the lost Sheep and the lost Groat, cannot but seem an arrant Jargon unto a man of such Principles as now I speak of.
For will He send about the Country, to find a Sheep which is in his Fold? or sweep the House for a Groat which he praesumes is in his Pocket? No, being poyson'd with an opinion, that he was justified from Eternity, and hath Grace irresistible, and therefore cannot fall totally, much less finally from Grace;
For will He send about the Country, to find a Sheep which is in his Fold? or sweep the House for a Groat which he praesumes is in his Pocket? No, being poisoned with an opinion, that he was justified from Eternity, and hath Grace irresistible, and Therefore cannot fallen totally, much less finally from Grace;
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he will esteem it a thing impertinent for a man of his Talents, to be so anxious as to Inquire, what Good things he ought to do, that he may inherit Eternal Life.
he will esteem it a thing impertinent for a man of his Talents, to be so anxious as to Inquire, what Good things he ought to do, that he may inherit Eternal Life.
§ 6. The great unhappiness of it is, (what I am sorry I have reason to believe I say truly,) That there are few Congregations, wherein there are not such Professors as now I speak of;
§ 6. The great unhappiness of it is, (what I am sorry I have reason to believe I say truly,) That there Are few Congregations, wherein there Are not such Professors as now I speak of;
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whether Silver, or Alchymy; whether true and solid Gold, or but polished Iron with double Gilt. By this we may explore, from whence we came, and whither 'tis that we are going; of whom we are, and whom we are for.
whither Silver, or Alchemy; whither true and solid Gold, or but polished Iron with double Gilded. By this we may explore, from whence we Come, and whither it's that we Are going; of whom we Are, and whom we Are for.
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For that Saying of our Saviour, Matth. 24. 28. which historically refers to the Roman Army, Wheresoever the Carkass is, there the Eagles will be gathered together;
For that Saying of our Saviour, Matthew 24. 28. which historically refers to the Roman Army, Wheresoever the Carcase is, there the Eagles will be gathered together;
must needs be applicable and true in This sense also, which is our Saviour's own Sense, Luke 12. 34. Where your Treasure is, there your Heart will be also. From whence it follows unavoidably, That if we are men of another world, and have our Treasure laid up in Heaven; we shall behave our selves as Pilgrims and perfect Sojourners here on Earth. We shall be commonly looking Upwards, with our Backs upon Egypt, and our Faces towards Canaan. Our Souls will be athirst for God, ( Psal. 42. 1, 2, 3.) our Hearts will pant after Eternity,
must needs be applicable and true in This sense also, which is our Saviour's own Sense, Lycia 12. 34. Where your Treasure is, there your Heart will be also. From whence it follows avoidable, That if we Are men of Another world, and have our Treasure laid up in Heaven; we shall behave our selves as Pilgrim's and perfect Sojourners Here on Earth. We shall be commonly looking Upward, with our Backs upon Egypt, and our Faces towards Canaan. Our Souls will be athirst for God, (Psalm 42. 1, 2, 3.) our Hearts will pant After Eternity,
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crying out with holy David in an Exiliency of Spirit, O when shall we appear before the Presence of God? How low soever both our Bodies and Fortunes are, our Conversation will be above. NONLATINALPHABET, &c. we shall behave our selves as men who are free of God's City. Our Hearts will evermore be There, unless our Treasure is somewhere else. If the Kingdom of Heaven is that Pearl of great Price, to which our Lord in his Parable thought fit to liken it,
crying out with holy David in an Exiliency of Spirit, Oh when shall we appear before the Presence of God? How low soever both our Bodies and Fortune's Are, our Conversation will be above., etc. we shall behave our selves as men who Are free of God's city. Our Hearts will evermore be There, unless our Treasure is somewhere Else. If the Kingdom of Heaven is that Pearl of great Price, to which our Lord in his Parable Thought fit to liken it,
And if we are those Merchants that traffick for it, we cannot choose but be busy in our Inquiries after the Price; still resolving upon the Purchase at any Rate that can be ask't; and ever asking what we shall give, or (as here) what we shall do, that we may any ways inherit Eternal Life. So it follows again on the other side, That if we are commonly looking downwards, and behave our selves here as men at home, as if we did not intend any farther Iourney; If the Burden of our Inquiries is such as This, [ What shall we do to live long upon the Earth,
And if we Are those Merchant's that traffic for it, we cannot choose but be busy in our Inquiries After the Price; still resolving upon the Purchase At any Rate that can be asked; and ever asking what we shall give, or (as Here) what we shall do, that we may any ways inherit Eternal Life. So it follows again on the other side, That if we Are commonly looking downwards, and behave our selves Here as men At home, as if we did not intend any farther Journey; If the Burden of our Inquiries is such as This, [ What shall we do to live long upon the Earth,
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and not see the Grave? or what shall we do to escape going to Heaven, 'till such time as we are pass't the pleasant Injoyments of the Earth? how shall we put the evil Day afar off? how shall we be saved without Repentance, or repent without Amendment, or amend no more than will serve our turn? what shall we do to be good enough, and yet no better than needs we must? what shall we do to serve two Masters, and reconcile the two Kingdoms of God and Mammon? and so confute what is said by our blessed Saviour in the Sixteenth of St. Luke? what for a Religion wherein to live with most pleasure,
and not see the Grave? or what shall we do to escape going to Heaven, till such time as we Are passed the pleasant Enjoyments of the Earth? how shall we put the evil Day afar off? how shall we be saved without Repentance, or Repent without Amendment, or amend no more than will serve our turn? what shall we do to be good enough, and yet no better than needs we must? what shall we do to serve two Masters, and reconcile the two Kingdoms of God and Mammon? and so confute what is said by our blessed Saviour in the Sixteenth of Saint Lycia? what for a Religion wherein to live with most pleasure,
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and one to dye in with greatest safety? what shall we do to live the Life of the sensual'st Epicure, and yet at last dye the Death of the strictest Saint? ] If, I say, our Affections are clinging thus unto the Earth, It is an absolute Demonstration that all our Treasure is here below, and that we are men of the present world, in whom the God of this world hath blinded the minds;
and one to die in with greatest safety? what shall we do to live the Life of the sensual'st Epicure, and yet At last die the Death of the Strictest Saint? ] If, I say, our Affections Are clinging thus unto the Earth, It is an absolute Demonstration that all our Treasure is Here below, and that we Are men of the present world, in whom the God of this world hath blinded the minds;
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§ 7. Now since these are the Inquiries of several Seekers; to wit of Them who do affect to dwell here, and of them that look out for a better Country, that is an heavenly;
§ 7. Now since these Are the Inquiries of several Seekers; to wit of Them who do affect to dwell Here, and of them that look out for a better Country, that is an heavenly;
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And since we may judge by their Inquiries, to which kind of Master they do belong, to God, or Mammon; 'Tis plain the Lesson or the Use we are to take from it is This, that when we find our selves beset with a twofold evil, the one of Sin, and the other of Affliction, (in so much as we know not which way to turn, there being on the right hand a fear of Beggery or Disgrace, and on the left hand a fear of Hell, ) when (I say) we are reduced to such an hard pinch of our Affairs, we must not carnally cast about,
And since we may judge by their Inquiries, to which kind of Master they do belong, to God, or Mammon; It's plain the lesson or the Use we Are to take from it is This, that when we find our selves beset with a twofold evil, the one of since, and the other of Affliction, (in so much as we know not which Way to turn, there being on the right hand a Fear of Beggary or Disgrace, and on the left hand a Fear of Hell,) when (I say) we Are reduced to such an hard pinch of our Affairs, we must not carnally cast about,
and tacitly say within our selves, [ what shall we do to keep our Livelyhoods? or what shall we do to hold fast our Lives? ] But what shall we do to keep a good Conscience, and to hold fast our Integrity? And since 'tis nobler to be led by the hope of a Reward, than to be frighted into our Duties, by the fear of being punish't if we neglect them;
and tacitly say within our selves, [ what shall we do to keep our Livelihoods? or what shall we do to hold fast our Lives? ] But what shall we do to keep a good Conscience, and to hold fast our Integrity? And since it's Nobler to be led by the hope of a Reward, than to be frighted into our Duties, by the Fear of being punished if we neglect them;
let us not ask, like the Children of Hagar, (in the spirit of Bondage which is unto fear, ) what shall we do, that we may not inherit a Death Aeternal; But as the Children of Sarah, (in the spirit of Adoption which is unto hope, ) what shall we do, that we may inherit Aeternal Life?
let us not ask, like the Children of Hagar, (in the Spirit of Bondage which is unto Fear,) what shall we do, that we may not inherit a Death Eternal; But as the Children of Sarah, (in the Spirit of Adoption which is unto hope,) what shall we do, that we may inherit Eternal Life?
Which Life being hid with Christ in God, (as St. Paul speaks to the Colossians, ) for God's sake whither should we go, either to seek it when it is absent, or to find it when it is hid, or to secure it when it is found, unless to Him who hath the words of Eternal Life? that is, the words which are the means by which alone we may attain to Eternal Life.
Which Life being hid with christ in God, (as Saint Paul speaks to the colossians,) for God's sake whither should we go, either to seek it when it is absent, or to find it when it is hid, or to secure it when it is found, unless to Him who hath the words of Eternal Life? that is, the words which Are the means by which alone we may attain to Eternal Life.
The words which teach us how to know it, the words which tell us where to seek it, the words which shew us how to find it, the words which afford us those Rules and Precepts, by our conformity unto which we cannot but take it into possession? There is no other Name to make us Inheritors of Eternity, but only the Name of our Lord Iesus Christ, Acts 4. 12. And considering what is said by our blessed Saviour, That This (and this only) is Life Eternal, to know the only true God, [ with a practical knowledge ] and Iesus Christ whom he hath sent, (John 17. 2.) we should religiously resolve, not to know any thing else.
The words which teach us how to know it, the words which tell us where to seek it, the words which show us how to find it, the words which afford us those Rules and Precepts, by our conformity unto which we cannot but take it into possession? There is no other Name to make us Inheritors of Eternity, but only the Name of our Lord Iesus christ, Acts 4. 12. And considering what is said by our blessed Saviour, That This (and this only) is Life Eternal, to know the only true God, [ with a practical knowledge ] and Iesus christ whom he hath sent, (John 17. 2.) we should religiously resolve, not to know any thing Else.
nor yet to any other end, than to serve and assist us in that one knowledge. Look what carking and caring any Covetous man useth to get his wealth; look what industry and labour an Ambitious man useth to get his Honour; look what vigilance and solicitude any Amorous man useth to get his Idol; the same solicitude and diligence is each Religious man to use,
nor yet to any other end, than to serve and assist us in that one knowledge. Look what carking and caring any Covetous man uses to get his wealth; look what industry and labour an Ambitious man uses to get his Honour; look what vigilance and solicitude any Amoros man uses to get his Idol; the same solicitude and diligence is each Religious man to use,
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from the Nature and Quality of the young man's Inquiry, to the condition of the Oracle inquired of. As he sought for nothing less than Eternal Life, so did he seek it from Him alone, who is the way to that Life, and the Life it self.
from the Nature and Quality of the young Man's Inquiry, to the condition of the Oracle inquired of. As he sought for nothing less than Eternal Life, so did he seek it from Him alone, who is the Way to that Life, and the Life it self.
than to knock at Hell-door for the way to Heaven; ) Nor did he ask of Apollo Pythius, or go to Iupiter Ammon to be inform'd about the way to Eternal Life; (for all the Oracles of the Heathen were put to silence by our Messias, (as Plutarch and others of their own great Writers have well observ'd) and should they speak never so loudly, he very well knew they could not teach him;) Nor did he go to Aaron's Ephod, to ask the Urim and Thummim about the means of his Salvation; (for he knew that That Oracle was now grown Dimm, and that in case it had been legible, it could not help him;) Nor did he betake himself to Moses, the Iewish Law-giver, much less to the Scribes, the learned Interpreters of the Law; (for he found Mysterious Moses had still a Veil upon his Face, which the Scribes and Pharisees were not able to Remove; ) much less durst he go to the Law it self for a Relief;
than to knock At Hell-door for the Way to Heaven;) Nor did he ask of Apollo Pythius, or go to Iupiter Ammon to be informed about the Way to Eternal Life; (for all the Oracles of the Heathen were put to silence by our Messias, (as Plutarch and Others of their own great Writers have well observed) and should they speak never so loudly, he very well knew they could not teach him;) Nor did he go to Aaron's Ephod, to ask the Urim and Thummim about the means of his Salvation; (for he knew that That Oracle was now grown Dimm, and that in case it had been legible, it could not help him;) Nor did he betake himself to Moses, the Jewish Lawgiver, much less to the Scribes, the learned Interpreters of the Law; (for he found Mysterious Moses had still a Veil upon his Face, which the Scribes and Pharisees were not able to Remove;) much less durst he go to the Law it self for a Relief;
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there being nothing more plain, than that the Law worketh wrath: Those Tables of Stone are as the Hones or the Grindstones, at which the Sting of Death is whetted, and made more sharp. For as the sting of Death is Sin,
there being nothing more plain, than that the Law works wrath: Those Tables of Stone Are as the Hones or the Grindstones, At which the Sting of Death is whetted, and made more sharp. For as the sting of Death is since,
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so the strength of Sin is the Law, (1 Cor. 15. 56.) The Law does thunder out a Curse, as well as a Rigid Obligation, (the one from Mount Ebal, as well as the other from Mount Sinai, ) upon every Soul of man who shall but fail in the least Iota. For it is written (saith St. Paul, who only saith it out of the Law,) Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.
so the strength of since is the Law, (1 Cor. 15. 56.) The Law does thunder out a Curse, as well as a Rigid Obligation, (the one from Mount Ebal, as well as the other from Mount Sinai,) upon every Soul of man who shall but fail in the lest Iota. For it is written (Says Saint Paul, who only Says it out of the Law,) Cursed is every one that Continueth not in all things which Are written in the Book of the Law to do them.
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yet sure it may sooner be ask't than answer'd, To which of the Laws he should have had recourse for it? Certainly not to the Ceremonial; for That was but a shadow of things to come, whereof the Body is Christ, (Coloss. 2. 17.) The very Sacrifice of the Law was not able to expiate, but only to commemorate the Peoples Sins, ( Heb. 10. 3.) Therefore in vain would he have sought to the Ceremonial Law:
yet sure it may sooner be asked than answered, To which of the Laws he should have had recourse for it? Certainly not to the Ceremonial; for That was but a shadow of things to come, whereof the Body is christ, (Coloss. 2. 17.) The very Sacrifice of the Law was not able to expiate, but only to commemorate the Peoples Sins, (Hebrew 10. 3.) Therefore in vain would he have sought to the Ceremonial Law:
And as vainly to the Iudicial; For that was a Politick Constitution peculiar only to the Iews, and reaching no farther than to a Civil Iurisdiction. Much less yet could he seek to the Moral Law of Moses for Life Eternal; For the Moral Law exacted so Universal an obedience, and also denounced so great a Curse (as I said before) on the least omission, that he could look for nothing thence but the justest matter of Despair. For first our Nature is so corrupt, and our Persons so much corrupter,
And as vainly to the Judicial; For that was a Politic Constitution peculiar only to the Iews, and reaching no farther than to a Civil Jurisdiction. Much less yet could he seek to the Moral Law of Moses for Life Eternal; For the Moral Law exacted so Universal an Obedience, and also denounced so great a Curse (as I said before) on the least omission, that he could look for nothing thence but the Justest matter of Despair. For First our Nature is so corrupt, and our Persons so much corrupter,
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then is Christ dead in vain, (Gal. 2. 21.) What then remain'd to this inquisitive Iew, but that the Law should be his Schoolmaster to bring him unto Christ? (Gal. 3. 24.) The Law being adapted by the infinite Wisdom of God's oeconomy, either to lead or to drive him thither.
then is christ dead in vain, (Gal. 2. 21.) What then remained to this inquisitive Iew, but that the Law should be his Schoolmaster to bring him unto christ? (Gal. 3. 24.) The Law being adapted by the infinite Wisdom of God's economy, either to led or to drive him thither.
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For requiring more from him than he was able to perform, and yet denouncing a Curse on his Non-Performance, it could not but make him stand affrighted at the ugly Condition he was in;
For requiring more from him than he was able to perform, and yet denouncing a Curse on his Non-Performance, it could not but make him stand affrighted At the ugly Condition he was in;
Hence he saw it concern'd him to seek somewhere else. He found it clear by Demonstration, (and by the woful Demonstration of sad Experience, ) he stood in need of a Saviour, and of such a Saviour too,
Hence he saw it concerned him to seek somewhere Else. He found it clear by Demonstration, (and by the woeful Demonstration of sad Experience,) he stood in need of a Saviour, and of such a Saviour too,
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Again he saw both by the Doctrins, and by the Miracles of Christ, that He was most likely to be That Saviour; to wit a Saviour from whom he was to look for such a Clue, as might be able to conduct him out of the Labyrinth he was in. And therefore just as this Saviour was gone forth into the way, This kind of Neophyte in my Text came running to him,
Again he saw both by the Doctrines, and by the Miracles of christ, that He was most likely to be That Saviour; to wit a Saviour from whom he was to look for such a clue, as might be able to conduct him out of the Labyrinth he was in. And Therefore just as this Saviour was gone forth into the Way, This kind of Neophyte in my Text Come running to him,
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Now if Christ was His Oracle who only liv'd under the Law, How much more must he be ours, who were born and bred under the Gospel? Shall men of our Dignity and Profession, of our Proficiency and Growth in the School of Christ, (an holy Generation, a Royal Priesthood, a Peculiar People, ) shall such as We go in Inquest of Life Eternal, to such deceivable Oracles,
Now if christ was His Oracle who only lived under the Law, How much more must he be ours, who were born and bred under the Gospel? Shall men of our Dignity and Profession, of our Proficiency and Growth in the School of christ, (an holy Generation, a Royal Priesthood, a Peculiar People,) shall such as We go in Inquest of Life Eternal, to such deceivable Oracles,
as either Zuinglius, or Calvin, Piscator, or Erastus, or Iohn of Leyden? to the Sepulchres of Martyrs, to the Discipline of Monasteries, to daily Ave Maries and Masses, to Papal Indulgences or Bulls, or to the outward Scarrifications and Buffettings of the Flesh? shall we lean upon such Reeds as will but run through our Elbows? or shall we inlighten our selves by Candles, when behold the Sun of Righteousness is long since Risen in our Horizon? or to fly for Refuge to the Saints, when behold a Saviour? Christ is called very fitly the Sun of Righteousness, (Mal. 4. 2.) to whom the Apostles are but as Stars in the Firmament of the Gospel, which only shine forth with a borrowed light,
as either Zwingli, or calvin, Piscator, or Erastus, or John of Leyden? to the Sepulchres of Martyrs, to the Discipline of Monasteries, to daily Have Mary's and Masses, to Papal Indulgences or Bulls, or to the outward Scarrifications and Buffetings of the Flesh? shall we lean upon such Reeds as will but run through our Elbows? or shall we inlighten our selves by Candles, when behold the Sun of Righteousness is long since Risen in our Horizon? or to fly for Refuge to the Saints, when behold a Saviour? christ is called very fitly the Sun of Righteousness, (Malachi 4. 2.) to whom the Apostles Are but as Stars in the Firmament of the Gospel, which only shine forth with a borrowed Light,
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Now all the Stars in the Firmament cannot make up one Sun, or afford us one Day without his Presence. Just so All the learned and the good men on Earth, All the Angels & Saints in Heaven cannot make up one Saviour, (or but light us the way to Eternal Life ) without the Influence and Lustre of Jesus Christ.
Now all the Stars in the Firmament cannot make up one Sun, or afford us one Day without his Presence. Just so All the learned and the good men on Earth, All the Angels & Saints in Heaven cannot make up one Saviour, (or but Light us the Way to Eternal Life) without the Influence and Lustre of jesus christ.
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Iairus, a Ruler of the Synagogue, a man that wanted no worldly means whereby to Cure his only Daughter, did yet despair of her Recovery, until he fell down at the Feet of Christ, (Luke 8. 41.) And so the Woman who had been sick of a bloody Flux no less than twelve years together, and had spent all she had in Physicians Fees, was not the better but the worse, until she crowded towards Christ, and touch't the Hemm of his Garment, (Luke 8. 43.) That we are every one sick of a bloody Flux too, appears by our scarlet and crimson Sins. Which Flux and Fountain of our Sins can never possibly be cur'd, unless by Him who is the Fountain for Sin and for Uncleanness, (Zach. 13. 1.) For as Red wine is good for a bloody Flux in the Body, so is That which gushed out of our Saviour's Body, who called himself The True Vine, the only Good thing for this Disease in the Soul. And of this Wine we drink in the Cup of Blessing which we Bless, in the Sacrament of the Body and Blood of Christ.
Jairus, a Ruler of the Synagogue, a man that wanted no worldly means whereby to Cure his only Daughter, did yet despair of her Recovery, until he fell down At the Feet of christ, (Lycia 8. 41.) And so the Woman who had been sick of a bloody Flux no less than twelve Years together, and had spent all she had in Physicians Fees, was not the better but the Worse, until she crowded towards christ, and touched the Helm of his Garment, (Lycia 8. 43.) That we Are every one sick of a bloody Flux too, appears by our scarlet and crimson Sins. Which Flux and Fountain of our Sins can never possibly be cured, unless by Him who is the Fountain for since and for Uncleanness, (Zach 13. 1.) For as Read wine is good for a bloody Flux in the Body, so is That which gushed out of our Saviour's Body, who called himself The True Vine, the only Good thing for this Disease in the Soul. And of this Wine we drink in the Cup of Blessing which we Bless, in the Sacrament of the Body and Blood of christ.
To him alone must we fly as to the Physician of our Souls; who saith to us under the Gospel, as once to Israel under the Law, I am the Lord God that healeth thee, Exod. 15. 26. He alone (saith St. Peter ) is the Head-stone of the Corner, nor is there Salvation in any other, (Acts 4. 11, 12.) It pleased the Father, that in him should all Fulness dwell, (Coloss. 1. 19) And of his Fulness have all we received Grace for Grace, (John 1. 16.) All things necessary to life, and to life Eternal, are delivered to him of the Father, (Matth. 11. 27.) And this 'twill be easy out of Scripture, (for I am speaking to Believers, I should not else produce a Text,) to make apparent by an Induction. For first if we are hungry, He alone is the Bread of Life, which whoso eateth shall live for ever, (John 6. 58.) Next if we are thirsty, He alone is the living Water, which whoso drinketh shall never thirst, (John 4. 13.) Thirdly if we are foul, He alone has that Blood by which we may be cleansed from all our Sins, (1 John 1. 7.) Fourthly if we are foolish, He is the Wisdom of the Father, who hath laid up in Him all the Treasures of Knowledge, (Coloss. 2. 3.) He is Doctor Catholicus, and only He. For when he was transfigur'd upon Mount Tabor, a bright Cloud overshadow'd him, and behold a voice out of the Cloud, This is my beloved Son, Hunc Audite, Hear Him, (Matth. 17. 15.) It is the Top of that Wisdom which we are capable of on Earth, to sit with Mary at his Feet, and to hear his Word, (Luke 10. 39, 42.) Fifthly if we inquire for the only true way, which leadeth unto life, and to life Eternal, He alone is the Way, the Truth,
To him alone must we fly as to the physician of our Souls; who Says to us under the Gospel, as once to Israel under the Law, I am the Lord God that heals thee, Exod 15. 26. He alone (Says Saint Peter) is the Headstone of the Corner, nor is there Salvation in any other, (Acts 4. 11, 12.) It pleased the Father, that in him should all Fullness dwell, (Coloss. 1. 19) And of his Fullness have all we received Grace for Grace, (John 1. 16.) All things necessary to life, and to life Eternal, Are Delivered to him of the Father, (Matthew 11. 27.) And this it'll be easy out of Scripture, (for I am speaking to Believers, I should not Else produce a Text,) to make apparent by an Induction. For First if we Are hungry, He alone is the Bred of Life, which whoso Eateth shall live for ever, (John 6. 58.) Next if we Are thirsty, He alone is the living Water, which whoso Drinketh shall never thirst, (John 4. 13.) Thirdly if we Are foul, He alone has that Blood by which we may be cleansed from all our Sins, (1 John 1. 7.) Fourthly if we Are foolish, He is the Wisdom of the Father, who hath laid up in Him all the Treasures of Knowledge, (Coloss. 2. 3.) He is Doctor Catholicus, and only He. For when he was transfigured upon Mount Tabor, a bright Cloud overshadowed him, and behold a voice out of the Cloud, This is my Beloved Son, Hunc Audite, Hear Him, (Matthew 17. 15.) It is the Top of that Wisdom which we Are capable of on Earth, to fit with Marry At his Feet, and to hear his Word, (Lycia 10. 39, 42.) Fifthly if we inquire for the only true Way, which leads unto life, and to life Eternal, He alone is the Way, the Truth,
and the Life, (John 14. 6.) Are we affrighted at the Law? He alone hath redeemed us from the Curse of the Law, being made a Curse for us, (Gal. 3. 13.) In a word:
and the Life, (John 14. 6.) are we affrighted At the Law? He alone hath redeemed us from the Curse of the Law, being made a Curse for us, (Gal. 3. 13.) In a word:
and made way for us, that we may enter into the Gate, (Micah 2. 13.) He is our Ionathan after the Spirit, who first hath scaled in his Person the heavenly Mountain, that we the Bearers of his Armour may follow after, (1 Sam. 14. 1.) The Ministration of his Word is the Spiritual Chariot, by which he carries us with himself into the outward Court of the Temple, and thence at last within the Veil into the Sanctum Sanctorum. He alone is the Gate both of Grace and Salvation; None can go unto the Father,
and made Way for us, that we may enter into the Gate, (micah 2. 13.) He is our Ionathan After the Spirit, who First hath scaled in his Person the heavenly Mountain, that we the Bearer of his Armour may follow After, (1 Sam. 14. 1.) The Ministration of his Word is the Spiritual Chariot, by which he carries us with himself into the outward Court of the Temple, and thence At last within the Veil into the Sanctum Sanctorum. He alone is the Gate both of Grace and Salvation; None can go unto the Father,
Angels and Men pass to and fro; Angels to Men, and Men to Angels. By Him hath the Father reconciled all things unto Himself, (Coloss. 1. 20.) He it is that invites us,
Angels and Men pass to and from; Angels to Men, and Men to Angels. By Him hath the Father reconciled all things unto Himself, (Coloss. 1. 20.) He it is that invites us,
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If the great Queen of Shebah did choose to take so long a Iourney as from Shebah to Ierusalem, and all to hear a wise man speak, (Matth. 12. 42.) Or if Socrates, though an Heathen, was such a Lover of Wisdom, as to travel for his Improvement through several Countries, and put himself to learn of every great Master that he could hear of;
If the great Queen of Shebah did choose to take so long a Journey as from Shebah to Ierusalem, and all to hear a wise man speak, (Matthew 12. 42.) Or if Socrates, though an Heathen, was such a Lover of Wisdom, as to travel for his Improvement through several Countries, and put himself to Learn of every great Master that he could hear of;
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with how much a greater force of reason should we travel far and near to find out the Wisdom of the Father? to learn of that Good, as well as Great Master, who alone hath the words of Eternal Life?
with how much a greater force of reason should we travel Far and near to find out the Wisdom of the Father? to Learn of that Good, as well as Great Master, who alone hath the words of Eternal Life?
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But some perhaps may here object, That the Man in the Text met with Christ in the way, whilst here on Earth. How shall we find him out since his Ascension into Heaven? The Psalmist tells us He is in Heaven, and in Hell too.
But Some perhaps may Here Object, That the Man in the Text met with christ in the Way, while Here on Earth. How shall we find him out since his Ascension into Heaven? The Psalmist tells us He is in Heaven, and in Hell too.
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for the very same reason. And that we may not say with Seneca, [ Qui ubique, nusquam, ] that he who is every where is no where, for that he is every where invisible, and so as difficultly found as if he were not; The Righteousness which is of Faith speaketh on this wise, Say not in thine heart, who shall ascend into Heaven? ( that is to bring Christ down from above ) Or who shall descend into the Deep? ( that is to bring up Christ again from the Dead, ) For Christ in his word, is very nigh thee,
for the very same reason. And that we may not say with Senecca, [ Qui ubique, nusquam, ] that he who is every where is not where, for that he is every where invisible, and so as difficultly found as if he were not; The Righteousness which is of Faith speaks on this wise, Say not in thine heart, who shall ascend into Heaven? (that is to bring christ down from above) Or who shall descend into the Deep? (that is to bring up christ again from the Dead,) For christ in his word, is very High thee,
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We need not go to Compostella, or travel in Pilgrimage to other places, where they pretend at least to shew us his Seamless Coat, and his Cross, and his Crown of Thorns. We need go no farther than to his Word, and his Sacraments, his Ministers, and his Members.
We need not go to Compostela, or travel in Pilgrimage to other places, where they pretend At least to show us his Seamless Coat, and his Cross, and his Crown of Thorns. We need go no farther than to his Word, and his Sacraments, his Ministers, and his Members.
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And having thus found him out, we must not content our selves, with Herod, to gaze upon him in Curiosity; but, with Zachaeus, out of Devotion. Nor must we grow old in our setting out, but rather hasten to him betimes, and as fast as we can run too,
And having thus found him out, we must not content our selves, with Herod, to gaze upon him in Curiosity; but, with Zacchaeus, out of Devotion. Nor must we grow old in our setting out, but rather hasten to him betimes, and as fast as we can run too,
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And as humbly as it is possible we must go kneeling to him, and ask him, Good Master, what shall we do? or with the Disciples upon the Sea, Master, Master, we perish.
And as humbly as it is possible we must go kneeling to him, and ask him, Good Master, what shall we do? or with the Disciples upon the Sea, Master, Master, we perish.
The Compellation (as hath been said) does consist of two Parts; first the Subject, NONLATINALPHABET, Master; next the Adjunct or Qualification, NONLATINALPHABET, Good.
The Compellation (as hath been said) does consist of two Parts; First the Subject,, Master; next the Adjunct or Qualification,, Good.
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§ 2. From the first being compared with the matter of the Question, (that is to say, with the NONLATINALPHABET) 'tis very obvious to draw forth this Doctrinal Proposition. That the Son of God Incarnate, who at present is our Advocate, and will hereafter be our Iudge, and who purposely came to save us from the Tyranny of our Sins, is not only a Saviour to offer Promises to our Faith, but also a Master to exact Obedience to his Commands. We must not only believe him, which is but to have him in our Brains; nor must we only confess him, which is but to have him in our Mouths; no nor must we only love him, which (were it possible to be done) were only to have him in our hearts; But farther yet we must Obey him and do him Service, which is to have him in our Hands and our Actions too.
§ 2. From the First being compared with the matter of the Question, (that is to say, with the) it's very obvious to draw forth this Doctrinal Proposition. That the Son of God Incarnate, who At present is our Advocate, and will hereafter be our Judge, and who purposely Come to save us from the Tyranny of our Sins, is not only a Saviour to offer Promises to our Faith, but also a Master to exact obedience to his Commands. We must not only believe him, which is but to have him in our Brains; nor must we only confess him, which is but to have him in our Mouths; not nor must we only love him, which (were it possible to be done) were only to have him in our hearts; But farther yet we must Obey him and do him Service, which is to have him in our Hands and our Actions too.
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§ 3. A Proposition of such Importance to all that are Candidates for Heaven, and solicitous for the way which will lead us thither; that truly a Sermon on such a Subject should be as long as a man's life. We cannot touch on that string either too often, or too much, by which we are taught to bear a part in the Quire of Heaven. And therefore if at present I only touch upon it in short, I would be known so to do for these two Reasons.
§ 3. A Proposition of such Importance to all that Are Candidates for Heaven, and solicitous for the Way which will led us thither; that truly a Sermon on such a Subject should be as long as a Man's life. We cannot touch on that string either too often, or too much, by which we Are taught to bear a part in the Choir of Heaven. And Therefore if At present I only touch upon it in short, I would be known so to do for these two Reasons.
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and not to consider at the same time that he is a Master; ) Next because I shall resume it upon a sitter passage of Scripture, which I shall handle either in this, or in a Neighbouring Congregation.
and not to Consider At the same time that he is a Master;) Next Because I shall resume it upon a sitter passage of Scripture, which I shall handle either in this, or in a Neighbouring Congregation.
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§ 4. It shall therefore suffice me to say at present, That almost All the Appellatives which are any where given to Christ in Scripture, do either express or imply his Empire. He is A Prince in the Prophet Esa, and has a Government on his shoulders;
§ 4. It shall Therefore suffice me to say At present, That almost All the Appellatives which Are any where given to christ in Scripture, do either express or imply his Empire. He is A Prince in the Prophet Isaiah, and has a Government on his shoulders;
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As the Sheep of his Pasture, he is our Shepherd; As fellow Members of a Body, he is our Head. He is a King and a Lord in the Revelations. Nor is he only as other Kings, The Lord's Anointed, or The Lord's Christ; But by way of Supereminence, Christ the Lord. The Lord of Life he is in one place;
As the Sheep of his Pasture, he is our Shepherd; As fellow Members of a Body, he is our Head. He is a King and a Lord in the Revelations. Nor is he only as other Kings, The Lord's Anointed, or The Lord's christ; But by Way of Supereminence, christ the Lord. The Lord of Life he is in one place;
§ 5. Farther yet, he is a Lawgiver, as well as a Lord. For so we read in two Prophets, (who plainly speak it of our Messias,) Out of Zion shall go forth a Law, (Isa. 2. 3. Mic. 4. 2.) and our Apostle tells us expresly, That however we are free from the Law of Moses, yet still we are under the Law to Christ, (1 Cor. 9. 21.) To understand which the better, we must know the Moral Law imports a threefold Obligation. One,
§ 5. Farther yet, he is a Lawgiver, as well as a Lord. For so we read in two prophets, (who plainly speak it of our Messias,) Out of Zion shall go forth a Law, (Isaiah 2. 3. Mic. 4. 2.) and our Apostle tells us expressly, That however we Are free from the Law of Moses, yet still we Are under the Law to christ, (1 Cor. 9. 21.) To understand which the better, we must know the Moral Law imports a threefold Obligation. One,
as being the Law of Nature; And so 'tis obliging to all Mankind. Another, as being the Law of Moses; And so 'tis obliging in special manner unto the Iews. A third, as being the Law of Christ; And so 'tis obliging unto as many,
as being the Law of Nature; And so it's obliging to all Mankind. another, as being the Law of Moses; And so it's obliging in special manner unto the Iews. A third, as being the Law of christ; And so it's obliging unto as many,
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and more in Ours,) but by Faith to establish the Law, Rom. 3. 31. That 'tis indeed the Law of Christ, and the Law to be fulfill'd, is very evident from the words of St. Paul to the Galatians, Bear ye one anothers Burdens,
and more in Ours,) but by Faith to establish the Law, Rom. 3. 31. That it's indeed the Law of christ, and the Law to be fulfilled, is very evident from the words of Saint Paul to the Galatians, Bear you one another's Burdens,
§ 6. Thus we see by NONLATINALPHABET, which here relates to the NONLATINALPHABET, is meant a Master to Command, as well as Teach. For Moses himself was somewhat more than a Teaching Master, who yet did humbly submit and do obeysance unto Christ; As when a King enters a City, The Maior of the Town yields up his Mace. Moses verily was faithful in all his house as a Servant;
§ 6. Thus we see by, which Here relates to the, is meant a Master to Command, as well as Teach. For Moses himself was somewhat more than a Teaching Master, who yet did humbly submit and do obeisance unto christ; As when a King enters a city, The Mayor of the Town yields up his Mace. Moses verily was faithful in all his house as a Servant;
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But Christ as a Son, and as a Son over his own house, whose house are we, (Heb. 3. 5, 6.) When I say that Master Moses did submittere Fasces, as it were yield up his Mace to Christ, I speak as prompted by Himself in the Eighteenth of Deuteronomy, at the Fifteenth Verse; where saith Moses to the People, (by a Divine and Prophetick Spirit,) The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto Me, unto Him shalt thou hearken;
But christ as a Son, and as a Son over his own house, whose house Are we, (Hebrew 3. 5, 6.) When I say that Master Moses did submittere Fasces, as it were yield up his Mace to christ, I speak as prompted by Himself in the Eighteenth of Deuteronomy, At the Fifteenth Verse; where Says Moses to the People, (by a Divine and Prophetic Spirit,) The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brothers like unto Me, unto Him shalt thou harken;
To which agreeth this Observation, That as at the close of our Saviour's Sermon which he deliver'd upon the Mount, he is said to have taught the astonish't People, as one having authority, and not as the Scribes, (Matth. 7. ult.) so in the close of that Commission with which he shut up all his Sermons, and sent his Preachers into the world, he gave them charge to preach his Gospel, as that in which was contained his Royal Law. [ All Power is given unto me in Heaven and in Earth, go ye therefore,
To which agreeth this Observation, That as At the close of our Saviour's Sermon which he Delivered upon the Mount, he is said to have taught the astonished People, as one having Authority, and not as the Scribes, (Matthew 7. ult.) so in the close of that Commission with which he shut up all his Sermons, and sent his Preachers into the world, he gave them charge to preach his Gospel, as that in which was contained his Royal Law. [ All Power is given unto me in Heaven and in Earth, go you Therefore,
ult.) In a due discharge of which Commission, we find St. Paul, (Rom. 13.) and St. Iames, (Chap. 2.) and St. Peter and St. Iohn, in several parts of their Epistles, requiring absolute obedience to the Commandments of Christ, that is to Christ, as a Legislator. The words of St. Paul are most remarkable, (1 Cor. 7. 19.) Circumcision is nothing, and Uncircumcision is nothing,
ult.) In a due discharge of which Commission, we find Saint Paul, (Rom. 13.) and Saint James, (Chap. 2.) and Saint Peter and Saint John, in several parts of their Epistles, requiring absolute Obedience to the commandments of christ, that is to christ, as a Legislator. The words of Saint Paul Are most remarkable, (1 Cor. 7. 19.) Circumcision is nothing, and Uncircumcision is nothing,
but the keeping of the Commandments. As if the Apostle should have said, Let us not please our selves too much with our being of This or That Religion, embracing such or such a Sect. For no man living shall be sav'd for being of this or that Profession, a Iew, or a Gentile, an Unbeliever, or a Believer, (a Papist or a Protestant, a Presbyterian, or a Prelatist. ) But men are better, or worse, and in a more savable or unsavable Condition,
but the keeping of the commandments. As if the Apostle should have said, Let us not please our selves too much with our being of This or That Religion, embracing such or such a Sect. For no man living shall be saved for being of this or that Profession, a Iew, or a Gentile, an Unbeliever, or a Believer, (a Papist or a Protestant, a Presbyterian, or a Prelatist.) But men Are better, or Worse, and in a more savable or unsavable Condition,
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as they are more or less obedient to the Commandments of Christ. This I take to be the meaning of that Expression in St. Paul, which is so far only difficult as it is spoken by an Ellipsis: Circumcision is nothing,
as they Are more or less obedient to the commandments of christ. This I take to be the meaning of that Expression in Saint Paul, which is so Far only difficult as it is spoken by an Ellipsis: Circumcision is nothing,
That is it must do us good in the Day of Wrath, because 'tis That that Christ requires, as the Condition of the Covenant 'twixt Him and Us. And without which it is impossible that we receive him as a Lord. But there is nothing more pertinent to prove the Mastership of Christ, (as here we have it in the Text,) than his own resolution of the young mans question,
That is it must do us good in the Day of Wrath, Because it's That that christ requires, as the Condition of the Covenant betwixt Him and Us. And without which it is impossible that we receive him as a Lord. But there is nothing more pertinent to prove the Mastership of christ, (as Here we have it in the Text,) than his own resolution of the young men question,
as we find it set down in St. Matthew 's Gospel; where no sooner was it ask't by our Inquirer, [ Good Master what good thing shall I do that I may inherit Eternal Life;
as we find it Set down in Saint Matthew is Gospel; where no sooner was it asked by our Inquirer, [ Good Master what good thing shall I do that I may inherit Eternal Life;
] but straight the Master return'd this answer, If thou wilt enter into life, keep the Commandments, (Matth. 19. 17.) And being presently ask't which, our Saviour passed by the first, and only instanced in those of the second Table.
] but straight the Master returned this answer, If thou wilt enter into life, keep the commandments, (Matthew 19. 17.) And being presently asked which, our Saviour passed by the First, and only instanced in those of the second Table.
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To shew, that Faith will not avail us without Obedience; Nor Obedience to the first Table without Obedience unto the second. Whereby 'tis intimated unto us, That They are desperately Erroneous who think they are lovers of their God, whilst they are haters of their Neighbour; And that because they do not worship more Gods than One, have no Images in Churches, are no Swearers, or Sabbath-Breakers, they have therefore discharged their Duty towards God, notwithstanding their dishonouring of Publick Parents, their Killing, their Cousening, and their bearing False-witness. Such as these must be taught by the Answer of this Master to this Inquiry, that their chiefest Duty towards God is their Duty towards their Neighbour; and that their Godliness is but Guile, whilst they acknowledge the true God, and yet disown his Vicegerent; Abhor Idols, and yet commit Sacrilege; Scruple at vain or common Swearing, but yet dissemble, and lye, and enter into Solemn Covenants against their many most sacred and praevious Oaths; whilst they are strict Sabbatizers, but disorderly walkers six days in the week;
To show, that Faith will not avail us without obedience; Nor obedience to the First Table without obedience unto the second. Whereby it's intimated unto us, That They Are desperately Erroneous who think they Are lovers of their God, while they Are haters of their Neighbour; And that Because they do not worship more God's than One, have no Images in Churches, Are no Swearers, or Sabbath breakers, they have Therefore discharged their Duty towards God, notwithstanding their Dishonoring of Public Parents, their Killing, their Cosening, and their bearing False witness. Such as these must be taught by the Answer of this Master to this Inquiry, that their chiefest Duty towards God is their Duty towards their Neighbour; and that their Godliness is but Guile, while they acknowledge the true God, and yet disown his Vicegerent; Abhor Idols, and yet commit Sacrilege; Scruple At vain or Common Swearing, but yet dissemble, and lie, and enter into Solemn Covenants against their many most sacred and previous Oaths; while they Are strict Sabbatizers, but disorderly walker's six days in the Week;
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And to our being good Servants, there is nothing more needful, than that we be honest and upright men. In this especially (saith our Saviour) consists the way to Eternal Life. So that the Liberty and Freedom so much spoken of in the Gospel is a Manumission from Satan, and not from Christ; who did not live our Example, that we might not imitate him;
And to our being good Servants, there is nothing more needful, than that we be honest and upright men. In this especially (Says our Saviour) consists the Way to Eternal Life. So that the Liberty and Freedom so much spoken of in the Gospel is a Manumission from Satan, and not from christ; who did not live our Exampl, that we might not imitate him;
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No, the Liberty of the Gospel doth only make us the more his Servants. And though his Service is perfect Freedom, yet doth it not cease to be a Service. For as he that is called in the Lord, being a Servant, is the Lord's Free-man;
No, the Liberty of the Gospel does only make us the more his Servants. And though his Service is perfect Freedom, yet does it not cease to be a Service. For as he that is called in the Lord, being a Servant, is the Lord's Freeman;
than to have made an exchange of Masters. We were before Servants to Sin, But now to Righteousness. Before to Satan, but now to Christ. We did before serve an Hard Master, but now a Good one.
than to have made an exchange of Masters. We were before Servants to since, But now to Righteousness. Before to Satan, but now to christ. We did before serve an Hard Master, but now a Good one.
That our Lord and Saviour Jesus Christ is not any severe Egyptian Master, But a Master full of Mercy and Loving kindness. And this he is in two Respects, In respect of the Work which he requires, which is not foesible only,
That our Lord and Saviour jesus christ is not any severe Egyptian Master, But a Master full of Mercy and Loving kindness. And this he is in two Respects, In respect of the Work which he requires, which is not foesible only,
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For He who exacts no more Duty than we are able to discharge, and yet affords a greater Recompence than we are able to deserve; He who sets us such a Task,
For He who exacts no more Duty than we Are able to discharge, and yet affords a greater Recompense than we Are able to deserve; He who sets us such a Task,
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as is not only always possible, but most times easy; nor only easy to be perform'd, but also pleasant in the performance; He who treateth his Servants as Friends and Brethren, as if he were their Fellow-Servant, or indeed his Servants Servant; He who when he takes upon him the most of Mastership and Empire, commands his Servants no meaner things,
as is not only always possible, but most times easy; nor only easy to be performed, but also pleasant in the performance; He who Treateth his Servants as Friends and Brothers, as if he were their Fellow servant, or indeed his Servants Servant; He who when he Takes upon him the most of Mastership and Empire, commands his Servants no meaner things,
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He who when he is affronted, is very easily reconcil'd, and even sues to his Servants for Reconcilement; He whose work is worth the doing because to do it is a Reward, and yet rewards it when it is done, above all that we are able to ask or think; He is sure a good Master, and a good Master in perfection; even as good as we are able to wish, or fancy. And just such a Master is Iesus Christ. He is the Master that makes us Free, (Gal. 5. 1.) the Master whose Service is perfect Freedom. Rom. 6. 18, 22. The Master that frees us from all other Masters besides Himself. The Master that bids us call no man Master upon Earth,
He who when he is affronted, is very Easily reconciled, and even sues to his Servants for Reconcilement; He whose work is worth the doing Because to do it is a Reward, and yet rewards it when it is done, above all that we Are able to ask or think; He is sure a good Master, and a good Master in perfection; even as good as we Are able to wish, or fancy. And just such a Master is Iesus christ. He is the Master that makes us Free, (Gal. 5. 1.) the Master whose Service is perfect Freedom. Rom. 6. 18, 22. The Master that frees us from all other Masters beside Himself. The Master that bids us call no man Master upon Earth,
§ 2. Indeed if Moses were our Master, and none but He; Our Case were then very hard. For He requireth more Service than we are able to perform, and pronounceth a Curse in case we do not perform it,
§ 2. Indeed if Moses were our Master, and none but He; Our Case were then very hard. For He requires more Service than we Are able to perform, and pronounceth a Curse in case we do not perform it,
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because he is an hard Master in order to a just and a gracious End. That is, he drives us from Himself, to make us look out for a better Master. He gives us a Law by which we cannot be justified, (Gal. 2. 16.) that we may seek to be justified by somewhat else. He pronounceth a Curse to as many as are of the works of the Law, that he may fright us into His Arms, who hath redeemed us from the Curse by being made a Curse for us, (Gal. 3. 13.) In a word, he is our Schoolmaster to bring us unto Christ, that being under Christ we may be no longer under a Schoolmaster, (Gal. 3. 24, 25.) And thus having ascended from Moses to Christ, from the hard Master to the mild One, we are no longer under the Tyranny and Exactions of the Law, but under the Kingdom and State of Grace, (Rom. 6. 14.) no longer in bondage under the Elements of the World, (Gal. 4. 3.) but have received the Adoption of Sons, (v. 5.) We are no longer under a Master who can only forbid Sin,
Because he is an hard Master in order to a just and a gracious End. That is, he drives us from Himself, to make us look out for a better Master. He gives us a Law by which we cannot be justified, (Gal. 2. 16.) that we may seek to be justified by somewhat Else. He pronounceth a Curse to as many as Are of the works of the Law, that he may fright us into His Arms, who hath redeemed us from the Curse by being made a Curse for us, (Gal. 3. 13.) In a word, he is our Schoolmaster to bring us unto christ, that being under christ we may be no longer under a Schoolmaster, (Gal. 3. 24, 25.) And thus having ascended from Moses to christ, from the hard Master to the mild One, we Are no longer under the Tyranny and Exactions of the Law, but under the Kingdom and State of Grace, (Rom. 6. 14.) no longer in bondage under the Elements of the World, (Gal. 4. 3.) but have received the Adoption of Sons, (v. 5.) We Are no longer under a Master who can only forbid since,
No longer under a hard Master, who the longer we serve him, keeps us in bondage so much the more; But we are now under a Good one, who turns our Service into Sonship, translating us into Heirs and Coheirs with Himself, (v. 7.)
No longer under a hard Master, who the longer we serve him, keeps us in bondage so much the more; But we Are now under a Good one, who turns our Service into Sonship, translating us into Heirs and Coheirs with Himself, (v. 7.)
§ 3. But here it cannot be deny'd, That if we look upon Christ as nothing more than a Master, who came not to abrogate, but to fill up the Law, (Matth. 5. 17.) our Condition is not better, but rather worse than it was before.
§ 3. But Here it cannot be denied, That if we look upon christ as nothing more than a Master, who Come not to abrogate, but to fill up the Law, (Matthew 5. 17.) our Condition is not better, but rather Worse than it was before.
and seems to have set us an harder Task. He commands us to forgive and to love our Enemies; Not to look upon a Woman with the Adultery of the Eye; to rejoyce in Persecutions; and to leap for Ioy when we are Mourners; He commands us to fight with all that is in the World;
and seems to have Set us an harder Task. He commands us to forgive and to love our Enemies; Not to look upon a Woman with the Adultery of the Eye; to rejoice in Persecutions; and to leap for Joy when we Are Mourners; He commands us to fight with all that is in the World;
and not to give over fighting until we conquer. I therefore say with all that is in the World, because as the Sublunary World was divided of old (before the Times of Columbus, and Americus Vesputius, ) into these three parts, Europe, Asia, and Africa, to wit the parts of That World which was created by God alone;
and not to give over fighting until we conquer. I Therefore say with all that is in the World, Because as the Sublunary World was divided of old (before the Times of Columbus, and Americus Vespucci,) into these three parts, Europe, Asia, and Africa, to wit the parts of That World which was created by God alone;
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so St. Iohn in his first Epistle hath divided the World of Sin and Wickedness, the World created by Men and Devils. For as he tells us in one place, That the whole World lyeth in wickedness, (like a Net cast into the Sea,) so he tells us in another, That All that is in the World is the lust of the flesh, the lust of the eye, and the pride of life.
so Saint John in his First Epistle hath divided the World of since and Wickedness, the World created by Men and Devils. For as he tells us in one place, That the Whole World lies in wickedness, (like a Net cast into the Sea,) so he tells us in Another, That All that is in the World is the lust of the Flesh, the lust of the eye, and the pride of life.
And methinks This Trichotomy hath such an Analogy with the former, as that the one may seem to have given occasion unto the other. Africa for its Heat, to the lust of the Flesh; Europe for its Avarice, to the lust of the Eye; Asia for its Bravery, to the pride of Life. Now to conquer a world of Temporal Enemies, is more than any one man could yet Attain to;
And methinks This Trichotomy hath such an Analogy with the former, as that the one may seem to have given occasion unto the other. Africa for its Heat, to the lust of the Flesh; Europe for its Avarice, to the lust of the Eye; Asia for its Bravery, to the pride of Life. Now to conquer a world of Temporal Enemies, is more than any one man could yet Attain to;
How much less can any conquer a world of Sin? Such an Amorous man as Scipio might sooner conquer all Africa, than the lust of the Flesh. Such a Ravenous man as Caesar might sooner conquer all Europe, than the lust of the eye. Such an Ambitious man as Alexander might sooner conquer all Asia, than the pride of life. All these Admirable Victors were Slaves to Sin, which had subdued them from their Cradles, and led them Captive into their Graves. Admit that Alexander had conquered the World without him, (which yet we know he did not, and Livy tells us he could not do,) sure we are he was enslaved to the world within him;
How much less can any conquer a world of since? Such an Amoros man as Scipio might sooner conquer all Africa, than the lust of the Flesh. Such a Ravenous man as Caesar might sooner conquer all Europe, than the lust of the eye. Such an Ambitious man as Alexander might sooner conquer all Asia, than the pride of life. All these Admirable Victor's were Slaves to since, which had subdued them from their Cradles, and led them Captive into their Graves. Admit that Alexander had conquered the World without him, (which yet we know he did not, and Livy tells us he could not do,) sure we Are he was enslaved to the world within him;
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to the lust of the flesh, by the Queen of the Amazons; to the lust of the eye, which nothing could fill but another 's Empire; and to the pride of life too,
to the lust of the Flesh, by the Queen of the Amazons; to the lust of the eye, which nothing could fill but Another is Empire; and to the pride of life too,
because by That He affected an Apotheosis upon Earth. But now the Soldiers and Servants of Iesus Christ are commanded to conquer this world of Sin. And that our Master should command us to overcome that Triumvirate, to which the universe of men hath so long been tributary, may seem as unreasonable to flesh and blood,
Because by That He affected an Apotheosis upon Earth. But now the Soldiers and Servants of Iesus christ Are commanded to conquer this world of Sin. And that our Master should command us to overcome that Triumvirate, to which the universe of men hath so long been tributary, may seem as unreasonable to Flesh and blood,
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So that it cannot be deny'd, but that if Christ were nothing more than a Master to us, we should not only be in a dangerous, but in a desperate condition.
So that it cannot be denied, but that if christ were nothing more than a Master to us, we should not only be in a dangerous, but in a desperate condition.
§ 4. But again we must confess on the other side, That if we look upon Christ as more and better than a Master, to wit a Sacrifice, and a Priest, an Elder Brother, and an Advocate, not only a Lawgiver, but a Propitiation, not only a Prince, but a Saviour too, who gives Repentance as well as Praecepts, and forgiveness of Sins; who requires no more of us than he enables us to perform, and expects not to reap, but after the measure that he hath sown; Our case is infinitely better than under the Paedagogie of Moses, and we must needs be concluded to serve a very good Master.
§ 4. But again we must confess on the other side, That if we look upon christ as more and better than a Master, to wit a Sacrifice, and a Priest, an Elder Brother, and an Advocate, not only a Lawgiver, but a Propitiation, not only a Prince, but a Saviour too, who gives Repentance as well as Precepts, and forgiveness of Sins; who requires no more of us than he enables us to perform, and expects not to reap, but After the measure that he hath sown; Our case is infinitely better than under the Pedagogy of Moses, and we must needs be concluded to serve a very good Master.
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For though he bids us have an Eye to the Perfection of his Commands, yet is he pleas'd to have an Eye to the Imperfection of our Nature, and looks not on the Imperfection, but on the meer sincerity of our Obedience. Though we must fasten an Eye of Fear on the exactness of his Injunctions, yet he does cast an Eye of favour upon our weakness to undergo them.
For though he bids us have an Eye to the Perfection of his Commands, yet is he pleased to have an Eye to the Imperfection of our Nature, and looks not on the Imperfection, but on the mere sincerity of our obedience. Though we must fasten an Eye of fear on the exactness of his Injunctions, yet he does cast an Eye of favour upon our weakness to undergo them.
This is a Rule which will never fail us. (And be it spoken to the comfort of whosoever has a wounded and broken Spirit; ) Our Master Christ is so good, as to put a great value upon the willingness of our minds; Accepts the Tribute of our Obedience,
This is a Rule which will never fail us. (And be it spoken to the Comfort of whosoever has a wounded and broken Spirit;) Our Master christ is so good, as to put a great valve upon the willingness of our minds; Accepts the Tribute of our obedience,
even according to the Power and Ability which we have, not according to what we have not, (2 Cor. 8. 12.) He either enjoyneth no harder things than he gives us Ability to accomplish, or else he satisfieth his Iustice with a great deal less than he injoyneth. In each of which Cases he is a very good Master. For what we cannot perform for want of strength, He himself hath performed in our behalf,
even according to the Power and Ability which we have, not according to what we have not, (2 Cor. 8. 12.) He either enjoineth no harder things than he gives us Ability to accomplish, or Else he Satisfieth his justice with a great deal less than he enjoin. In each of which Cases he is a very good Master. For what we cannot perform for want of strength, He himself hath performed in our behalf,
Be it so that he leads us upon very hot Service; commands us to fight against all the world; and fight it out until we conquer; (or at least until we are beaten into NONLATINALPHABET, that is to say, into more-than-Conquerours, by being manfully overcome, and valiantly trodden under foot; ) yet if we equally consider,
Be it so that he leads us upon very hight Service; commands us to fight against all the world; and fight it out until we conquer; (or At least until we Are beaten into, that is to say, into more-than-Conquerours, by being manfully overcome, and valiantly trodden under foot;) yet if we equally Consider,
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as well the proof of our Armour, as the prowess of our Enemies, comparing the Armory of Grace with the Artillery of Temptations; and the strength of Him that fights for us, with the strenth of Him that fights against us;
as well the proof of our Armour, as the prowess of our Enemies, comparing the Armoury of Grace with the artillery of Temptations; and the strength of Him that fights for us, with the strength of Him that fights against us;
we cannot choose but confess (if we have any Ingenuity abiding in us) That as there are lusts of the flesh, which war against the Soul, so there are weapons of the Spirit, which are abundantly sufficient to give them Battle. And though our Enemies are so urgent, that we cannot expect to injoy a Peace; yet when Christ is our Captain, we may rationally hope to obtain a Victory. And sure a Victory over Sin, must needs be very much better,
we cannot choose but confess (if we have any Ingenuity abiding in us) That as there Are Lustiest of the Flesh, which war against the Soul, so there Are weapons of the Spirit, which Are abundantly sufficient to give them Battle. And though our Enemies Are so urgent, that we cannot expect to enjoy a Peace; yet when christ is our Captain, we may rationally hope to obtain a Victory. And sure a Victory over since, must needs be very much better,
than to be at Peace with it. If indeed we can do all things through Christ that strengthens us, (as the Apostle tells us we can) How can we dare to be afraid, whilst our Commander is our strength too, who whilst he leads us by his Example, does also follow us by his Grace? 'Tis true indeed, Had he commanded us to fight, where he knew we must be conquer'd;
than to be At Peace with it. If indeed we can do all things through christ that strengthens us, (as the Apostle tells us we can) How can we Dare to be afraid, while our Commander is our strength too, who while he leads us by his Exampl, does also follow us by his Grace? It's true indeed, Had he commanded us to fight, where he knew we must be conquered;
The Fortifications of every Soul are so proportion'd to the Besiegers, that (excepting such as Pharaoh, who was finally given over,) God permits not a Temptation to make a Battery, where he provides not a Grace to prevent a Breach. — Nec enim bone Ductor Magnarum virtutum inopes, nervis { que } carentes Christicolas vitiis populantibus exposuisti.
The Fortifications of every Soul Are so proportioned to the Besiegers, that (excepting such as Pharaoh, who was finally given over,) God permits not a Temptation to make a Battery, where he provides not a Grace to prevent a Breach. — Nec enim bone Ductor Magnarum Virtues Inopes, nervis { que } carentes Christicolas Vitiis populantibus exposuisti.
As by the Tenor of his Praecepts we must do any thing that we ought, so by the Power of his Grace we can do any thing that we must. For 'twas very truly said by the Pythagoreans, That Ability does dwell the next Door to Necessity.
As by the Tenor of his Precepts we must do any thing that we ought, so by the Power of his Grace we can do any thing that we must. For 'twas very truly said by the pythagoreans, That Ability does dwell the next Door to Necessity.
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We can, if we will, shut out Adultery from the Eye, and keep out Murder from the Heart. But then the utmost of their Assaults requires the utmost of our Resistance. We cannot do it by sleeping, or sitting still. It is required that we stir up the Gift of God that is in us, and exert our very utmost of skill and strength. There is a Time when we must strive to such a Degree against Sin,
We can, if we will, shut out Adultery from the Eye, and keep out Murder from the Heart. But then the utmost of their Assaults requires the utmost of our Resistance. We cannot do it by sleeping, or sitting still. It is required that we stir up the Gift of God that is in us, and exert our very utmost of skill and strength. There is a Time when we must strive to such a Degree against since,
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§ 5. I cannot make this plainer than by Example, nor by a plainer Example than what our own Good Master was pleas'd to give us, Matth. 5. 28, 29, 30. where first having forbidden us even to look upon a Woman with such an Eye, as is the inlet of vanity, or the outlet of Lust, He immediately commands us,
§ 5. I cannot make this plainer than by Exampl, nor by a plainer Exampl than what our own Good Master was pleased to give us, Matthew 5. 28, 29, 30. where First having forbidden us even to look upon a Woman with such an Eye, as is the inlet of vanity, or the outlet of Lust, He immediately commands us,
That if we cannot conquer one way, to wit by way of Prevention, we may yet do it another, by way of Cure. Or that if we cannot conquer our Ghostly Enemy,
That if we cannot conquer one Way, to wit by Way of Prevention, we may yet do it Another, by Way of Cure. Or that if we cannot conquer our Ghostly Enemy,
or from making us to stumble and fall into Sin, (as the word NONLATINALPHABET does there import) yet (like Democritus in Tertullian ) we can pluck it out of our Head, and cast it from us. Or if we cannot keep in our Tongue,
or from making us to Stumble and fallen into since, (as the word does there import) yet (like Democritus in Tertullian) we can pluck it out of our Head, and cast it from us. Or if we cannot keep in our Tongue,
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For we can block up its Avenues, and intercept its Provisions, and so compel it to a surrender for want of Victuals. There is not any kind of Devil, no not the Devil of Concupiscence, but may be cast our of the Heart, one way or other.
For we can block up its Avenues, and intercept its Provisions, and so compel it to a surrender for want of Victuals. There is not any kind of devil, no not the devil of Concupiscence, but may be cast our of the Heart, one Way or other.
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Is the Case of us Christians so hard and tedious, as that we cannot be Saints but at the price of being Monsters? Are we not fit to see God, 'till we have pluck't out our Eyes? or must we cut off our hands, for the working out of our Salvation? Or must we cut off our feet and cast them from us, that we may walk so much the better in the narrow way of the Commandments? Does not St. Iohn tell us of Christ, (to prove he is a good Master, ) that his Commandments are not grievous? But what more grievous, than to pluck out an Eye? And are we not told by Christ Himself, (to prove he is a Good Master, ) that his yoke is easy, and his burden light? But what is more uneasy, than to cut off an hand? what more burdensome to our Shoulders, than what we cannot stand under, unless with the loss of our very feet? And how is Christ a good Master, whilst he placeth his Servants in such great Exigences and Streights, that to preserve our Integrity, we must be forc't to be dismember'd? If That which opens into Life is such a very strait Gate, that to make our selves slender, we must cut off our hands; and a Gate so very low, that to be short enough to enter, we must cut off our feet; where is the easiness of the Service so often talk't of? This proves indeed he is a Master with a witness,
Is the Case of us Christians so hard and tedious, as that we cannot be Saints but At the price of being Monsters? are we not fit to see God, till we have plucked out our Eyes? or must we Cut off our hands, for the working out of our Salvation? Or must we Cut off our feet and cast them from us, that we may walk so much the better in the narrow Way of the commandments? Does not Saint John tell us of christ, (to prove he is a good Master,) that his commandments Are not grievous? But what more grievous, than to pluck out an Eye? And Are we not told by christ Himself, (to prove he is a Good Master,) that his yoke is easy, and his burden Light? But what is more uneasy, than to Cut off an hand? what more burdensome to our Shoulders, than what we cannot stand under, unless with the loss of our very feet? And how is christ a good Master, while he places his Servants in such great Exigences and Straights, that to preserve our Integrity, we must be forced to be dismembered? If That which Opens into Life is such a very strait Gate, that to make our selves slender, we must Cut off our hands; and a Gate so very low, that to be short enough to enter, we must Cut off our feet; where is the easiness of the Service so often talked of? This Proves indeed he is a Master with a witness,
as by which Angels themselves do see, ] I say though this were an Answer which might satisfie the Objection, and which would not with ease be reply'd unto, yet the Answer I shall give will be far more welcome. For the words of our Master are spoken only by a figure, and do signifie in substance no more than This; That we must rather part with any thing,
as by which Angels themselves do see, ] I say though this were an Answer which might satisfy the Objection, and which would not with ease be replied unto, yet the Answer I shall give will be Far more welcome. For the words of our Master Are spoken only by a figure, and do signify in substance no more than This; That we must rather part with any thing,
than at once with the Purity and the Salvation of our Souls. Be it Friend, or Profit, be it Pleasure, or Reputation, whatsoever we love as we love our Eyes, or think as useful to our purpose as hands and feet; yet if it entice us to any wickedness by which we Shipwrack our Conscience, or fall from the favour of our God, we must rather cut it off, and cast it from us, than indure to be captiv'd by its Allurements. If before we are aware we are surpriz'd with a Temptation, so as Lust does conceive and is impregn'd in the heart, we must destroy it in that Instant, e're it hath time to bring forth. Or if perhaps it hath brought forth the Act of Sin, we then must rob it of the all that may feed and nourish it, that so it may be no more than an Act of Sin;
than At once with the Purity and the Salvation of our Souls. Be it Friend, or Profit, be it Pleasure, or Reputation, whatsoever we love as we love our Eyes, or think as useful to our purpose as hands and feet; yet if it entice us to any wickedness by which we Shipwreck our Conscience, or fallen from the favour of our God, we must rather Cut it off, and cast it from us, than endure to be captived by its Allurements. If before we Are aware we Are surprised with a Temptation, so as Lust does conceive and is impregned in the heart, we must destroy it in that Instant, ever it hath time to bring forth. Or if perhaps it hath brought forth the Act of since, we then must rob it of the all that may feed and nourish it, that so it may be no more than an Act of since;
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and that, for want of Provision, it may not prosper into an habit. It being better to suffer any thing, in hindering Lust from conceiving, and from bringing forth Sin, than suffer Sin (by being finished, ) to bring forth Death. This I conceive to be the upshot of those hard sayings, If thine Eye offend thee, pluck it out;
and that, for want of Provision, it may not prosper into an habit. It being better to suffer any thing, in hindering Lust from conceiving, and from bringing forth since, than suffer since (by being finished,) to bring forth Death. This I conceive to be the upshot of those hard sayings, If thine Eye offend thee, pluck it out;
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Nay in the Judgment of St. Chrysostom, (upon the Place,) To pluck out our eyes, is but to turn them aside from their Tempting objects. To cut off our hands, is only to lay them upon our hearts. And to cast our feet from us, is no more than to direct them another way; to abstain from the occasions and opportunities of evil;
Nay in the Judgement of Saint Chrysostom, (upon the Place,) To pluck out our eyes, is but to turn them aside from their Tempting objects. To Cut off our hands, is only to lay them upon our hearts. And to cast our feet from us, is no more than to Direct them Another Way; to abstain from the occasions and opportunities of evil;
to turn aside from all Incentives and Temptations unto Sin. And therefore hitherto there is nothing in this very hardest of Christ's Commands, but what consisteth with his being a very good Master. For since he commands what he commands us, both in order to our gaining the greatest Good, and in order to our escape from the greatest Evil; (a Lake which evermore burns with Fire and Brimstone; ) The very hardest and sharpest of his Commands, must be comparatively easy, and pleasant too.
to turn aside from all Incentives and Temptations unto Sin. And Therefore hitherto there is nothing in this very Hardest of Christ's Commands, but what Consisteth with his being a very good Master. For since he commands what he commands us, both in order to our gaining the greatest Good, and in order to our escape from the greatest Evil; (a Lake which evermore burns with Fire and Brimstone;) The very Hardest and Sharpest of his Commands, must be comparatively easy, and pleasant too.
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Thus I have dwelt somewhat long upon this one Precept, [ if thine Eye offend thee, pluck it out, ] because it seems to be the hardest our Master Christ hath praescrib'd; And so by consequence to evince him a good Master here, is to evidence his Goodness in all the rest.
Thus I have dwelled somewhat long upon this one Precept, [ if thine Eye offend thee, pluck it out, ] Because it seems to be the Hardest our Master christ hath prescribed; And so by consequence to evince him a good Master Here, is to evidence his goodness in all the rest.
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It is meant of a Likeness, and not at all of an Equality. Be ye perfect, as the word perfect is oppos'd to unsincere, and only signifies Integrity; not as opposed to Infirm, and signifies absolute perfection. Or to expound it more exactly, Our Master speaks in that place touching the latitude of our Charity, which he would not have confin'd within the limits of our Country, or our Acquaintance, our Friends, and Brethren; But he would have us extend our Love,
It is meant of a Likeness, and not At all of an Equality. Be you perfect, as the word perfect is opposed to unsincere, and only signifies Integrity; not as opposed to Infirm, and signifies absolute perfection. Or to expound it more exactly, Our Master speaks in that place touching the latitude of our Charity, which he would not have confined within the Limits of our Country, or our Acquaintance, our Friends, and Brothers; But he would have us extend our Love,
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as our Father in Heaven extendeth His, as well to our Enemies, as to our Friends. That this is the meaning of the Text, is very evident from the Context, and from the parallel place of Scripture, Luke 6. 36. where on the very same occasion of exhorting his Disciples to love their Enemies, he concludes in these words, Be ye merciful as your Father in Heaven is merciful.
as our Father in Heaven extendeth His, as well to our Enemies, as to our Friends. That this is the meaning of the Text, is very evident from the Context, and from the parallel place of Scripture, Lycia 6. 36. where on the very same occasion of exhorting his Disciples to love their Enemies, he concludes in these words, Be you merciful as your Father in Heaven is merciful.
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But now suppose that That Text were to be literally expounded, and that our Master had commanded us, not only an impartial, but an immaculate obedience;
But now suppose that That Text were to be literally expounded, and that our Master had commanded us, not only an impartial, but an immaculate Obedience;
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an obedience without Sin, as well as without Unsincerity; yet by Aristotle's Rule, which may be a Rule amongst Christians too, [ That what is possible by our Friends, is also possible to us, ] our Obedience may be adequate to the very exactest of his Commands. For our Master is our Friend; (as he himself hath call'd himself, Iohn 13. 15.) And he hath satisfied the Law, as well by his Active, as by his Passive Obedience;
an Obedience without since, as well as without Unsincerity; yet by Aristotle's Rule, which may be a Rule among Christians too, [ That what is possible by our Friends, is also possible to us, ] our obedience may be adequate to the very Exactest of his Commands. For our Master is our Friend; (as he himself hath called himself, John 13. 15.) And he hath satisfied the Law, as well by his Active, as by his Passive obedience;
If we can do all things through Him that strengthens us by his Grace, through Him that directs us by his Example, through him that satisfies for our Rebellions by his perfection of Obedience in our Behalf; we can never sure complain of an Egyptian Task-master, But may modestly rather make him St. Austin 's Challenge, Da Domine quod jubes, & jube quod vis.
If we can do all things through Him that strengthens us by his Grace, through Him that directs us by his Exampl, through him that Satisfies for our Rebellions by his perfection of obedience in our Behalf; we can never sure complain of an Egyptian Taskmaster, But may modestly rather make him Saint Austin is Challenge, Dam Domine quod jubes, & jube quod vis.
nor only easy to be done, but pleasant commonly in the doing. First so easy to be done, that Sincerity is imputed and reckon'd to us in stead of Innocence; and a well-meant Endeavour doth pass with Christ for a Performance. Himself hath told us ( Matth. 7. 7.) That as pretious as Heaven is, we may have it for the asking. As inaccessibly as God is plac'd, we may find him for the seeking. And as fast as the Door is shut, we shall have it open'd for but the knocking. 'Tis true indeed our good Master hath both a Yoke, and a Burden, (Matth. 11. 30.) But the one is so easy, and the other is so light, that even his Yoke gives us freedom, and his Burden strength. It is therefore a NONLATINALPHABET,
nor only easy to be done, but pleasant commonly in the doing. First so easy to be done, that Sincerity is imputed and reckoned to us in stead of Innocence; and a well-meant Endeavour does pass with christ for a Performance. Himself hath told us (Matthew 7. 7.) That as precious as Heaven is, we may have it for the asking. As inaccessibly as God is placed, we may find him for the seeking. And as fast as the Door is shut, we shall have it opened for but the knocking. It's true indeed our good Master hath both a Yoke, and a Burden, (Matthew 11. 30.) But the one is so easy, and the other is so Light, that even his Yoke gives us freedom, and his Burden strength. It is Therefore a,
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for (to use the Physician 's Language) they are cordial and restaurative to such as faint, paregorical and anodynous to such as are in great pain. Witness the Recipe which is given by the great Physician of our Souls, Matth. 11. 29. where first having praemised, Come unto me all ye that labour and are heavy laden,
for (to use the physician is Language) they Are cordial and restaurative to such as faint, paregorical and anodynous to such as Are in great pain. Witness the Recipe which is given by the great physician of our Souls, Matthew 11. 29. where First having premised, Come unto me all you that labour and Are heavy laden,
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He binds us, we see, But with silken Fetters. He loads us indeed, But as the Poets loaded Atlas, when they plac'd that Heaven upon his shoulders, without the Influence of which he could not have stood upon his Feet. Thus our Lord (without a fiction) bids us bear our own Prop, and undergo such a Burden as holds us up; yea such a Burden as mounts us upwards.
He binds us, we see, But with silken Fetters. He loads us indeed, But as the Poets loaded Atlas, when they placed that Heaven upon his shoulders, without the Influence of which he could not have stood upon his Feet. Thus our Lord (without a fiction) bids us bear our own Prop, and undergo such a Burden as holds us up; yea such a Burden as mounts us upward.
Vertue, without a Heaven, is so much pleasanter than Vice, that all the School of the Peripateticks thought sit to call it their Summum Bonum. Nor is there any thing more obvious in several parts of our Gospel,
Virtue, without a Heaven, is so much pleasanter than Vice, that all the School of the Peripatetics Thought fit to call it their Summum Bonum. Nor is there any thing more obvious in several parts of our Gospel,
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than for Grace to be express'd by the Kingdom of Heaven. As if our present state of Grace were the Inchoation of our Glory; and that by the newness of our Life, we did but antedate our Resurrection. The greatest Happiness under Heaven, being as Aristotle defines it,
than for Grace to be expressed by the Kingdom of Heaven. As if our present state of Grace were the Inchoation of our Glory; and that by the newness of our Life, we did but antedate our Resurrection. The greatest Happiness under Heaven, being as Aristotle defines it,
when our Souls are ever working by the square and directions of the most exact and consummate vertue. For what but this was the design of our own good Master, in that Abridgment of all his Precepts, Be ye perfect as your Father in Heaven is perfect?
when our Souls Are ever working by the square and directions of the most exact and consummate virtue. For what but this was the Design of our own good Master, in that Abridgment of all his Precepts, Be you perfect as your Father in Heaven is perfect?
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than even the Malice of Zosimus could describe in Constantine, or Suetonius in Vespasian. Not only puts excize upon their offices of Nature, and makes them prostitute their Daughters to pay their Tribute; But even tortures them with the moral of what the Poets could but Invent. Uses the Proud man like Sisyphus, the Envious like Prometheus, the Avaricious like Tantalus, and the Lustful like Ixion. But now with This let us compare the most reasonable Service which Christ injoyns.
than even the Malice of Zosimus could describe in Constantine, or Suetonius in Vespasian. Not only puts excise upon their Offices of Nature, and makes them prostitute their Daughters to pay their Tribute; But even tortures them with the moral of what the Poets could but Invent. Uses the Proud man like Sisyphus, the Envious like Prometheus, the Avaricious like Tantalus, and the Lustful like Ixion. But now with This let us compare the most reasonable Service which christ enjoins.
For his Commandments at the largest are but a Decalogue, and yet are shrunk to a Dichotomie. The whole Duty of a Christian being only This, To love his God with all his heart, and his Neighbour as himself. Now is there any thing in the world, either more suitable to our Nature, or more agreable to our desires, (I mean to our desires either of profit, or reputation, ) than to love God and our Neighbour after the measure that he injoyns? Nothing sure is more noble, than by the loving of our God, to become his Favourites and Friends; nothing more profitable or gainful, than by the loving of our Neighbour, to lay up Treasure upon use in the Bank of Heaven. Yet into these two Bottoms the several Duties of a Christian are all wound up. Which if we unravel into Particulars, what a lovely Rank of Graces may we observe to march forth? such as are Faith, and Humility, Chastity, and Sobriety, Mercifulness, and Iustice, and other Couples of the like nature;
For his commandments At the Largest Are but a Decalogue, and yet Are shrunk to a Dichotomy. The Whole Duty of a Christian being only This, To love his God with all his heart, and his Neighbour as himself. Now is there any thing in the world, either more suitable to our Nature, or more agreeable to our Desires, (I mean to our Desires either of profit, or reputation,) than to love God and our Neighbour After the measure that he enjoins? Nothing sure is more noble, than by the loving of our God, to become his Favourites and Friends; nothing more profitable or gainful, than by the loving of our Neighbour, to lay up Treasure upon use in the Bank of Heaven. Yet into these two Bottoms the several Duties of a Christian Are all wound up. Which if we unravel into Particulars, what a lovely Rank of Graces may we observe to march forth? such as Are Faith, and Humility, Chastity, and Sobriety, Mercifulness, and justice, and other Couples of the like nature;
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That is, our Duty is so much our ornament, our Labour so much our ease, and our Burden so much our prop, That our good Master in effect requires no more of us than This, That at least for his sake,
That is, our Duty is so much our ornament, our Labour so much our ease, and our Burden so much our prop, That our good Master in Effect requires no more of us than This, That At least for his sake,
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Like the Emperour Hadrian in Spartianus, (who underwent as much Service as the meanest Soldier in his Army,) our Master thought it not below him, to wash and wipe his Disciples Feet: Call'd Iudas Friend, in the same Instant that he betray'd him.
Like the Emperor Hadriani in Spartianus, (who underwent as much Service as the Meanest Soldier in his Army,) our Master Thought it not below him, to wash and wipe his Disciples Feet: Called Iudas Friend, in the same Instant that he betrayed him.
He emptied himself of Glory; became of no reputation; not only prayed for his Persecutors, but laid down his Life even for them that took it away. In every Action of his converse he set us a Copy of Obedience, as well to facilitate our Transcript, as to commend it;
He emptied himself of Glory; became of no reputation; not only prayed for his Persecutors, but laid down his Life even for them that took it away. In every Actium of his converse he Set us a Copy of obedience, as well to facilitate our Transcript, as to commend it;
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§ 14. It is another great point of our Master's Goodness, That he does not break with us for every fault. Although we run away from him, (as, God know's, we do too often;) yet he does not in his displeasure presently turn us out of his Service; but desires that his Goodness may lead us back unto Repentance. And as he is not soon offended, so when he is, he is quickly pleas'd. We shall be sure to find mercy, at the price of shewing it.
§ 14. It is Another great point of our Masters goodness, That he does not break with us for every fault. Although we run away from him, (as, God know's, we do too often;) yet he does not in his displeasure presently turn us out of his Service; but Desires that his goodness may led us back unto Repentance. And as he is not soon offended, so when he is, he is quickly pleased. We shall be sure to find mercy, At the price of showing it.
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For Luke 6. 37. we are promis'd an NONLATINALPHABET for a cheap NONLATINALPHABET, 'Tis but forgive, and ye shall be forgiven. Nay so vehemently Good is our Master Christ, that he sends and sues to us for our consent to be forgiven.
For Lycia 6. 37. we Are promised an for a cheap, It's but forgive, and you shall be forgiven. Nay so vehemently Good is our Master christ, that he sends and sues to us for our consent to be forgiven.
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We are Embassadours for Christ, (saith St. Paul by the Spirit in his Epistle to the Corinthians, ) as if God himself did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God, (2 Cor. 5. 20.) Is not this a strange height of Condescension, That God in Christ should beseech us,
We Are ambassadors for christ, (Says Saint Paul by the Spirit in his Epistle to the Corinthians,) as if God himself did beseech you by us, we pray you in Christ's stead, be you reconciled unto God, (2 Cor. 5. 20.) Is not this a strange height of Condescension, That God in christ should beseech us,
and that Christ by his Ambassadours should pray unto us for a Pacification? That being neglected, He should court us? That being repulsed, He should covet us? That being buffetted, He should bless? and most unworthily affronted, he should intreat? Nay consider what it is, which he intreats to have granted. Not that He may be invited to be reconcil'd to us, but that we will be so gracious as to be reconcil'd to Him; implying God to be already reconciled unto us. And so his Intreaty is only This, That having done him a thousand wrongs, we will at last be friends with him.
and that christ by his ambassadors should pray unto us for a Pacification? That being neglected, He should court us? That being repulsed, He should covet us? That being buffeted, He should bless? and most unworthily affronted, he should entreat? Nay Consider what it is, which he intreats to have granted. Not that He may be invited to be reconciled to us, but that we will be so gracious as to be reconciled to Him; implying God to be already reconciled unto us. And so his Entreaty is only This, That having done him a thousand wrongs, we will At last be Friends with him.
But that after the many Breaches which we alone have made wide betwixt Him and Us, we will finally admit of a Reconcilement. Thus it appears by the Ingredients of which a perfect Good Master may be compos'd, that Jesus Christ is a Good Master,
But that After the many Breaches which we alone have made wide betwixt Him and Us, we will finally admit of a Reconcilement. Thus it appears by the Ingredients of which a perfect Good Master may be composed, that jesus christ is a Good Master,
§ 15. Last of all, if to the work which our Lord requires, to wit obedience unto his Praecepts, we add the wages which he promiseth, Eternal Life, we must confess him as good a Master, as his Servants are able to wish, or fancy. Do but compare him with the Masters of greatest Note amongst the Heathen. Epicurus taught his Scholars, that the greatest Happiness they could aim at was the Pleasure of the Mind. Aristippus and Eudoxus were for that of the Body. Diodorus went no higher,
§ 15. Last of all, if to the work which our Lord requires, to wit Obedience unto his Precepts, we add the wages which he promises, Eternal Life, we must confess him as good a Master, as his Servants Are able to wish, or fancy. Do but compare him with the Masters of greatest Note among the Heathen. Epicurus taught his Scholars, that the greatest Happiness they could aim At was the Pleasure of the Mind. Aristippus and Eudoxus were for that of the Body. Diodorus went no higher,
than to the Absence only of Pain. Herillus thought rather the Perfection of knowledge. The Stoicks gave the preference to an Unpassionateness of Life. The Peripateticks made it of three Ingredients. The first whereof was Vertue, which they call the NONLATINALPHABET,
than to the Absence only of Pain. Herillus Thought rather the Perfection of knowledge. The Stoics gave the preference to an Unpassionateness of Life. The Peripatetics made it of three Ingredients. The First whereof was Virtue, which they call the,
or great Essential; The second Ingredient was a Compound, comprehending all the Goods both of Body and Fortune, and those as the NONLATINALPHABET, not as Parts, but Subservients to the Foelicity of Man;
or great Essential; The second Ingredient was a Compound, comprehending all the Goods both of Body and Fortune, and those as the, not as Parts, but Subservients to the Felicity of Man;
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The third was Pleasure, and that they were pleased to express by the NONLATINALPHABET, not as a part, or a subservient, but a meer Consequent of Bliss.
The third was Pleasure, and that they were pleased to express by the, not as a part, or a subservient, but a mere Consequent of Bliss.
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Thus the great Masters amongst the Heathen did direct their Disciples by the Dimm light of Nature. But Christ alone is the good Master, who has both taught us as his Disciples, and also promis'd us as his Servants, Eternal Life.
Thus the great Masters among the Heathen did Direct their Disciples by the Dimm Light of Nature. But christ alone is the good Master, who has both taught us as his Disciples, and also promised us as his Servants, Eternal Life.
§ 16. And the least Measure of such Wages, as Life added to Eternity, and to Both the Fruition of God himself, is transcendently greater than the greatest measure of our Obedience. A Christian's Vails are more worth, than his Service comes to.
§ 16. And the least Measure of such Wages, as Life added to Eternity, and to Both the Fruition of God himself, is transcendently greater than the greatest measure of our obedience. A Christian's Vails Are more worth, than his Service comes to.
But his final Reward (which is express'd by Life Eternal ) does amount to so huge and unconceivable a value, that the Case stands with us, as heretofore with Simonides, when demanded by Hiero the Definition of God; the longer we study to sum it up, the more we shall find it unconceivable. And what we cannot conceive, we can much less utter. It is not only the greatest that we can have, nor only the greatest that can be had, but even the greatest we are able to ask or think, the greatest we are able to wish or fancy. The very Hope and Expectation of Life Eternal, although at many years distance, and wrapt up in Futurity, does carry with it the greatest Pleasure of which we are capable whilst we are here; not to mention those Pleasures which it will ravish us with hereafter. For That is sure the greatest wages, and carries with it the greatest pleasure, whose very hope and expectation is apt to soften the hardest work, and able to alleviate the heaviest Burden. But the hope and expectation of Life Eternal, and the Glory to be reveal'd, is apt to soften the hardest work, and to lighten the heaviest Burden; therefore That is the greatest wages, and carries with it the greatest Pleasure. The Assumption is to be prov'd by an Induction of particulars:
But his final Reward (which is expressed by Life Eternal) does amount to so huge and unconceivable a valve, that the Case Stands with us, as heretofore with Simonides, when demanded by Hiero the Definition of God; the longer we study to sum it up, the more we shall find it unconceivable. And what we cannot conceive, we can much less utter. It is not only the greatest that we can have, nor only the greatest that can be had, but even the greatest we Are able to ask or think, the greatest we Are able to wish or fancy. The very Hope and Expectation of Life Eternal, although At many Years distance, and wrapped up in Futurity, does carry with it the greatest Pleasure of which we Are capable while we Are Here; not to mention those Pleasures which it will ravish us with hereafter. For That is sure the greatest wages, and carries with it the greatest pleasure, whose very hope and expectation is apt to soften the Hardest work, and able to alleviate the Heaviest Burden. But the hope and expectation of Life Eternal, and the Glory to be revealed, is apt to soften the Hardest work, and to lighten the Heaviest Burden; Therefore That is the greatest wages, and carries with it the greatest Pleasure. The Assump is to be proved by an Induction of particulars:
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I mean the admirable Experiments which have been made in this life by Saints and Martyrs; whose very Torments have been sweeten'd and made delicious, by nothing else but the Foretasts of Life Eternal. Were Life Eternal nothing better,
I mean the admirable Experiments which have been made in this life by Saints and Martyrs; whose very Torments have been sweetened and made delicious, by nothing Else but the Foretastes of Life Eternal. Were Life Eternal nothing better,
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than a kind of perpetual Youth, an unmovable station upon the point of One-and-twenty, we may guess how much admir'd, and how much coveted it would be, by the Care which People take of their Embonpoint. How many use their Thrid of Life, as prudent Penelope did her Web? when being wound up to a Real Age, they unravel it again to a seeming Youth? So very willing they are to live, and yet so very unwilling to outlive Beauty, that they will needs court Eternity by a Nursery of Colours. So that when fifty or threescore years begin to be legible in their Faces, ( characters there dug by the Plough of Time, ) A Dash or two of their Pencil will strike off Twenty. And therefore the years which they have liv'd, though scarce the Childhood of Life Eternal, may yet assist them in its Discovery as far as a little imperfect Guess. They who fain would never dye, can tell me best how sweet is life; And They who fain would ne're be old, can best inform me of Eternity.
than a kind of perpetual Youth, an unmovable station upon the point of One-and-twenty, we may guess how much admired, and how much coveted it would be, by the Care which People take of their Embonpoint. How many use their Thrid of Life, as prudent Penelope did her Web? when being wound up to a Real Age, they unravel it again to a seeming Youth? So very willing they Are to live, and yet so very unwilling to outlive Beauty, that they will needs court Eternity by a Nursery of Colours. So that when fifty or threescore Years begin to be legible in their Faces, (characters there dug by the Plough of Time,) A Dash or two of their Pencil will strike off Twenty. And Therefore the Years which they have lived, though scarce the Childhood of Life Eternal, may yet assist them in its Discovery as Far as a little imperfect Guess. They who fain would never die, can tell me best how sweet is life; And They who fain would never be old, can best inform me of Eternity.
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as well because I insisted on it in considering the nature of the young man's Inquiry, as because I must hasten to make Advantage of what already hath been deliver'd.
as well Because I insisted on it in considering the nature of the young Man's Inquiry, as Because I must hasten to make Advantage of what already hath been Delivered.
Since therefore Christ is so much a Master, as to beget our greatest Reverence; And yet a Master so full of goodness, as to merit our greatest Love; a Master, to challenge our obedience;
Since Therefore christ is so much a Master, as to beget our greatest reverence; And yet a Master so full of Goodness, as to merit our greatest Love; a Master, to challenge our Obedience;
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A Master, to keep us from Contempt; and yet withal a good Master, whereby to give us Familiarity; A Master, to set us on work; and a good Master, to reward us;
A Master, to keep us from Contempt; and yet withal a good Master, whereby to give us Familiarity; A Master, to Set us on work; and a good Master, to reward us;
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Since (I say) he is so good, as to be willing to Allure, what he is so much a Master, as to be able to compel; Since our Imployment is not only very proportionable to our strength, but very conformable to our Nature; not only tending to our Interest, but even agreeable to our Desires; Since our Master is Goodness it self, our Service Freedom as well as Pleasure, and our Wages Eternal Life; Let us not serve him only for fear, but let us fear him only for love. Rather as a Good Master, who will Reward, than as a Master, who can punish. Let not our obedience be meerly servile, and only paid to the Law of a Carnal Commandment, (Heb. 7. 16.) But filial rather and ingenuous, to the Law that is Spiritual, (Rom. 7. 14.) Iob was objected against by Satan, that he serv'd God for something; and that the source of his obedience was but a mercenary Devotion.
Since (I say) he is so good, as to be willing to Allure, what he is so much a Master, as to be able to compel; Since our Employment is not only very proportionable to our strength, but very conformable to our Nature; not only tending to our Interest, but even agreeable to our Desires; Since our Master is goodness it self, our Service Freedom as well as Pleasure, and our Wages Eternal Life; Let us not serve him only for Fear, but let us Fear him only for love. Rather as a Good Master, who will Reward, than as a Master, who can Punish. Let not our Obedience be merely servile, and only paid to the Law of a Carnal Commandment, (Hebrew 7. 16.) But filial rather and ingenuous, to the Law that is Spiritual, (Rom. 7. 14.) Job was objected against by Satan, that he served God for something; and that the source of his Obedience was but a mercenary Devotion.
as vanquish't People do serve their Tyrants, or as some poor Indians do serve the Devil, only to the end that he may not hurt us. Will he accept of our Service (think ye) when we do make him our shelter, but not our choice? a kind of NONLATINALPHABET,
as vanquished People do serve their Tyrants, or as Some poor Indians do serve the devil, only to the end that he may not hurt us. Will he accept of our Service (think you) when we do make him our shelter, but not our choice? a kind of,
or a meer Plank after a shipwrack? He is little beholding to such a Proselyte, whom only his Enemy hath made his Friend; and may rather thank Hell for our Obedience, when we come to him but in a Fright. I would not (with the Woman who was met in the way by Bishop Ivo, with a Firebrand in one hand,
or a mere Plank After a shipwreck? He is little beholding to such a Proselyte, whom only his Enemy hath made his Friend; and may rather thank Hell for our obedience, when we come to him but in a Fright. I would not (with the Woman who was met in the Way by Bishop Ivo, with a Firebrand in one hand,
and a Bucket of Water in the other, ) either burn up the Joys of Heaven, or extinguish the Fire of Hell; But so much I am of that Woman's mind, that (if I might have mine own wish,) I would have all Christian Servants to love This Master a great deal more than the Ioys of Heaven; And I would have them fear his Anger a great deal more than the Pains of Hell. If He did empty himself of Glory, and as it were go out of Himself to give us Grace; How should we empty our selves of all that is dear unto us,
and a Bucket of Water in the other,) either burn up the Joys of Heaven, or extinguish the Fire of Hell; But so much I am of that Woman's mind, that (if I might have mine own wish,) I would have all Christian Servants to love This Master a great deal more than the Joys of Heaven; And I would have them Fear his Anger a great deal more than the Pains of Hell. If He did empty himself of Glory, and as it were go out of Himself to give us Grace; How should we empty our selves of all that is dear unto us,
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Since Heaven it self is the Merchandize, which (in the Parable of our Lord) must be sold for sweat; let us more out-bid the Pharisees, than the Pharisees did the Law. And that our Master may say to us in his Kingdom of Glory, [ Well done good Servants, ] Say we to him in this of Grace, [ Good Master what shall we do? ] Let us not admit of Ignobler Motives for the present exciting us to our Duties, than the bare doing them in this world,
Since Heaven it self is the Merchandise, which (in the Parable of our Lord) must be sold for sweat; let us more outbid the Pharisees, than the Pharisees did the Law. And that our Master may say to us in his Kingdom of Glory, [ Well done good Servants, ] Say we to him in this of Grace, [ Good Master what shall we do? ] Let us not admit of Ignobler Motives for the present exciting us to our Duties, than the bore doing them in this world,
and then the Wages. The very Earnest of such an Estimate, but so inestimable the Wages, that 'tis not so fit to be describ'd, as to be press'd and urg'd home on a Congregation.
and then the Wages. The very Earnest of such an Estimate, but so inestimable the Wages, that it's not so fit to be described, as to be pressed and urged home on a Congregation.
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For the Knowledge of This (unlike That of other things) dwells in the Heart, not in the Head. The way to understand the Joys of Heaven (with St. Paul, ) is (with St. Paul ) to be rapt up thither. Rapt up in zeal, and affection, not in fancy, and speculation. In the yerning of the Bowels, not in the working of the Brains. Let the Scepticks therefore dispute themselves to Heaven, whilst we in silence are walking thither.
For the Knowledge of This (unlike That of other things) dwells in the Heart, not in the Head. The Way to understand the Joys of Heaven (with Saint Paul,) is (with Saint Paul) to be rapt up thither. Rapt up in zeal, and affection, not in fancy, and speculation. In the yearning of the Bowels, not in the working of the Brains. Let the Sceptics Therefore dispute themselves to Heaven, while we in silence Are walking thither.
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A Quaestion set forth in such happy Terms, that I conceive it will be easy to resolve it out of it self. For the way to inherit Eternal Life, is to receive and own Christ both as a Master, and as a Good Master;
A Question Set forth in such happy Terms, that I conceive it will be easy to resolve it out of it self. For the Way to inherit Eternal Life, is to receive and own christ both as a Master, and as a Good Master;
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to obey him as the first, and to love him as the second, and to revere him as both together; and when All is done, still to ask what we shall do; to believe he will reward us according to our Doings,
to obey him as the First, and to love him as the second, and to revere him as both together; and when All is done, still to ask what we shall do; to believe he will reward us according to our Doings,
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The Compellation having been handled in both its parts, I must proceed unto the matter and the manner of the Quaestion, together with the manner of attaining to the End, or the final Cause. The matter is imply'd in the NONLATINALPHABET, and the manner in the NONLATINALPHABET.
The Compellation having been handled in both its parts, I must proceed unto the matter and the manner of the Question, together with the manner of attaining to the End, or the final Cause. The matter is implied in the, and the manner in the.
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To wit a Readiness of obedience, and a Resignedness of Wills. First a Readiness of Obedience, even because he is our Master: Next a Resignedness of Wills, because he is a Good Master.
To wit a Readiness of Obedience, and a Resignedness of Wills. First a Readiness of obedience, even Because he is our Master: Next a Resignedness of Wills, Because he is a Good Master.
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I am ready to perform whatsoever thou shalt appoint, be it never so harsh, or be it never so difficult. For Life Eternal is such a prize, as for which I can never do enough. I say not therefore what I will do,
I am ready to perform whatsoever thou shalt appoint, be it never so harsh, or be it never so difficult. For Life Eternal is such a prize, as for which I can never do enough. I say not Therefore what I will do,
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When I contemplate on God Almighty as the NONLATINALPHABET, (to use the phrase of the Pythagoreans, ) both as a God, and as a Creator, In his Essence, and in his Attributes, in the Unity of his Nature, and in the Variety of his Works; I know not whether I should conclude him to be more simple in Himself, or else more different in his Dispensations. And though this Difference does appear in the whole oeconomy of the Creation; yet is it no where so conspicuous, as it is betwixt us, and our Fellow-Creatures. Which if we have leisure but to compare, we shall find in other Creatures so many Traces of God's Divinity, But withal in our selves such great Remarques of his special Favour, that though to Them he is a just and a gracious God, I may say that to us he is a Partial one.
When I contemplate on God Almighty as the, (to use the phrase of the pythagoreans,) both as a God, and as a Creator, In his Essence, and in his Attributes, in the Unity of his Nature, and in the Variety of his Works; I know not whither I should conclude him to be more simple in Himself, or Else more different in his Dispensations. And though this Difference does appear in the Whole economy of the Creation; yet is it not where so conspicuous, as it is betwixt us, and our Fellow-Creatures. Which if we have leisure but to compare, we shall find in other Creatures so many Traces of God's Divinity, But withal in our selves such great Remarks of his special Favour, that though to Them he is a just and a gracious God, I may say that to us he is a Partial one.
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They acknowledge him a Soveraign; But we have the honour to call him Father. They are the objects of his Almightiness, But we of his Indulgence and tender Love. Them indeed he created, But us he created in a Similitude with Himself. Them he hath confin'd unto the Dictates of an Appetite; But hath turn'd us loose unto the Liberty of a Will. Them he condemn'd to be infallible, for want of reason; To us he gives the use of reason, and so the privilege to be led into Truth or Error. As they are never unfaithful, so are they ever press'd Soldiers in God's great Host. But we have the honour to be capable either of Blame or Commendation, by our being either Rebels, or Voluntiers. And according to this Diversity of Endowments in the Creature, 'Tis very just he should expect a like Diversity of Obedience. From Them a fatal obedience;
They acknowledge him a Sovereign; But we have the honour to call him Father. They Are the objects of his Almightiness, But we of his Indulgence and tender Love. Them indeed he created, But us he created in a Similitude with Himself. Them he hath confined unto the Dictates of an Appetite; But hath turned us lose unto the Liberty of a Will. Them he condemned to be infallible, for want of reason; To us he gives the use of reason, and so the privilege to be led into Truth or Error. As they Are never unfaithful, so Are they ever pressed Soldiers in God's great Host. But we have the honour to be capable either of Blame or Commendation, by our being either Rebels, or Volunteers. And according to this Diversity of Endowments in the Creature, It's very just he should expect a like Diversity of obedience. From Them a fatal Obedience;
But see how much the Scene is shifted, since first we enter'd upon the Theatre; and how oppositely we act to God's Great Design. For the Ox knoweth his owner,
But see how much the Scene is shifted, since First we entered upon the Theatre; and how oppositely we act to God's Great Design. For the Ox Knoweth his owner,
The Sun was not too high, nor the Sea too unruly; Hell was not too guilty, nor the Grave too strong. For we know the very Devils obey'd our Saviour in his Life; and Death it self at his Resurrection. But as if the partiality of God to man, by which he made him as the youngest, so the dearest Child of his Creation, had only given us that sad and accursed Privilege, of becoming more obliged, and by consequence more miserable, because more ingrateful than all the Rest;
The Sun was not too high, nor the Sea too unruly; Hell was not too guilty, nor the Grave too strong. For we know the very Devils obeyed our Saviour in his Life; and Death it self At his Resurrection. But as if the partiality of God to man, by which he made him as the youngest, so the dearest Child of his Creation, had only given us that sad and accursed Privilege, of becoming more obliged, and by consequence more miserable, Because more ingrateful than all the Rest;
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we, the NONLATINALPHABET in St. Chrysostom, even the Pride of his Workmanship, and the prime Business of his Providence, are the sole Remnant of his Creation, who turn the Instances of his Goodness into Unnatural Instruments of his Dishonour. The only sublunary Creatures that Understand his will,
we, the in Saint Chrysostom, even the Pride of his Workmanship, and the prime Business of his Providence, Are the sole Remnant of his Creation, who turn the Instances of his goodness into Unnatural Instruments of his Dishonour. The only sublunary Creatures that Understand his will,
Some there are who will obey him by all means possible, But with a tacit Proviso that he will first obey Them. So far forth as they are pleas'd with the condition of his Service, they are ready to serve him in what he pleaseth. If Christ but once say the word, they will quickly follow him to Mount Tabor, or (if need be) they will go before him.
some there Are who will obey him by all means possible, But with a tacit Proviso that he will First obey Them. So Far forth as they Are pleased with the condition of his Service, they Are ready to serve him in what he Pleases. If christ but once say the word, they will quickly follow him to Mount Tabor, or (if need be) they will go before him.
Move after him they will, but will think it good manners, to do it at a great and an humble Distance, like the Catharists of old, who of late are call'd Puritans, (the more Unclean in God's Eyes for being so righteous in their own, ) on a praesumption they shall dye the Death of the righteous, they do not much scruple what life they lead.
Move After him they will, but will think it good manners, to do it At a great and an humble Distance, like the Catharists of old, who of late Are called Puritans, (the more Unclean in God's Eyes for being so righteous in their own,) on a presumption they shall die the Death of the righteous, they do not much scruple what life they led.
Or if perhaps they are content with the working out of their Salvation, yet their Assurance of their Election will not suffer them to do it with fear and trembling. They so abominate the Popery of coming thither ex condigno, and so hate the Pelagianism of seeming worthy, as not to take any care of becoming fit. 'Tis most agreable with the privilege which they pretend to, to be with Christ at his Ascension; from whence they leave him all his life to converse with Publicans; and look upon him at his Death as fit to be companied only by Thieves.
Or if perhaps they Are content with the working out of their Salvation, yet their Assurance of their Election will not suffer them to do it with Fear and trembling. They so abominate the Popery of coming thither ex condigno, and so hate the Pelagianism of seeming worthy, as not to take any care of becoming fit. It's most agreeable with the privilege which they pretend to, to be with christ At his Ascension; from whence they leave him all his life to converse with Publicans; and look upon him At his Death as fit to be companied only by Thieves.
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Only the worst of it is this, that having cheerfully follow'd him through all the passages of his Life, they at last forsake him at his Cross; And if they betray him not,
Only the worst of it is this, that having cheerfully followed him through all the passages of his Life, they At last forsake him At his Cross; And if they betray him not,
Keep him company they will to the Brink of Happiness, But there affrightedly start back like their Brother Demas. Or else like Agrippa, NONLATINALPHABET, they are within a very little of being good Christians; as having made a fair shift to pass the narrowness of the way, but only sticking as 'twere at last at the straitness of the Gate. As if when after a tedious march they are advanced as far as the Door of Heaven, they would not be at the pains to enter in. I cannot exemplifie what I say with so much pertinence to my Text,
Keep him company they will to the Brink of Happiness, But there affrightedly start back like their Brother Demas. Or Else like Agrippa,, they Are within a very little of being good Christians; as having made a fair shift to pass the narrowness of the Way, but only sticking as 'twere At last At the straitness of the Gate. As if when After a tedious march they Are advanced as Far as the Door of Heaven, they would not be At the pains to enter in. I cannot exemplify what I say with so much pertinence to my Text,
It appears by the Question which here he makes, and by his Care of the Commandments, (v. 20.) and by our Saviour's Love to him, (v. 21.) that he was one of some growth in his Master's School. But withal it appears, (v. 22.) that he shrunk at the thought of an harder Lesson. He had observed the Commandments even from his youth.
It appears by the Question which Here he makes, and by his Care of the commandments, (v. 20.) and by our Saviour's Love to him, (v. 21.) that he was one of Some growth in his Masters School. But withal it appears, (v. 22.) that he shrunk At the Thought of an harder lesson. He had observed the commandments even from his youth.
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what shall I do? ] whereby he evidently imply'd he would stick at nothing, which by this his Good Master should be injoyn'd; he was sad at that saying, and went away grieved.
what shall I do? ] whereby he evidently implied he would stick At nothing, which by this his Good Master should be enjoined; he was sad At that saying, and went away grieved.
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It seems a Treasure here on Earth is so commonly inconsistent with one in Heaven, that we must part with the one, to injoy the other. And agreably our Saviour Matth. 13. 46. compares the Kingdom of Heaven to a Pearl of great price, which a Merchant sold all he had to purchase.
It seems a Treasure Here on Earth is so commonly inconsistent with one in Heaven, that we must part with the one, to enjoy the other. And agreeably our Saviour Matthew 13. 46. compares the Kingdom of Heaven to a Pearl of great price, which a Merchant sold all he had to purchase.
Great Possessions do so incumber a spiritual Traveller in his Iourney, that the Door of Heaven to a Dives, is (in the Judgment of our Master who cannot err ) as the Eye of a Needle to a Camel, (v. 25.) which 'tis impossible he should enter, or be able to pass through, unless by crumbling his Possessions into as many small parts, as there are objects of his Charity to assist him in the Division. I do not say as many parts, as there are poor men and women who crave for Alms, (the parts would then be too little, and instead of entring the Needles Eye, would fall beside it,) But I say as many parts, as there are objects of his Charity; which all are not, who are very poor, because their Poverty may be their Sin, (by an obvious Metonymy of the efficient for the effect, ) unjustly gotten, for want of labour; and for the same want of labour, unjustly kept. Else our Laws had been unchristian in providing a Bridewell and a Beadle for such as beg; nay St. Paul had been cruel in condemning some of them to dye by Famin. For he commanded his Thessalonians, that if any would not labour, they should not eat, (2 Thess. 3. 10.) But (to resume my Discourse, where this Parenthesis made me leave it;) we see the Camel, or the Rich man, may not only be enabled to pass the Eye of a Needle, (that is to say, the Door of Heaven, ) by giving the Bunch upon his Back, that is, his Riches to the Poor;
Great Possessions do so encumber a spiritual Traveller in his Journey, that the Door of Heaven to a Dives, is (in the Judgement of our Master who cannot err) as the Eye of a Needle to a Camel, (v. 25.) which it's impossible he should enter, or be able to pass through, unless by crumbling his Possessions into as many small parts, as there Are objects of his Charity to assist him in the Division. I do not say as many parts, as there Are poor men and women who crave for Alms, (the parts would then be too little, and instead of entering the Needles Eye, would fallen beside it,) But I say as many parts, as there Are objects of his Charity; which all Are not, who Are very poor, Because their Poverty may be their since, (by an obvious Metonymy of the efficient for the Effect,) unjustly got, for want of labour; and for the same want of labour, unjustly kept. Else our Laws had been unchristian in providing a Bridewell and a Beadle for such as beg; nay Saint Paul had been cruel in condemning Some of them to die by Famine. For he commanded his Thessalonians, that if any would not labour, they should not eat, (2 Thess 3. 10.) But (to resume my Discourse, where this Parenthesis made me leave it;) we see the Camel, or the Rich man, may not only be enabled to pass the Eye of a Needle, (that is to say, the Door of Heaven,) by giving the Bunch upon his Back, that is, his Riches to the Poor;
but he may do it and still be rich; nor can be rich in good works, until 'tis done. For though by having great Possessions he is in a capacity of being rich,
but he may do it and still be rich; nor can be rich in good works, until it's done. For though by having great Possessions he is in a capacity of being rich,
if the wealthy man's Quaestion be duly compar'd with the following Answers; yet it seems 'tis so sublime and so untrodden a piece of our Lord's Philosophy,
if the wealthy Man's Question be duly compared with the following Answers; yet it seems it's so sublime and so untrodden a piece of our Lord's Philosophy,
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so very heterodox and strange to the conceptions of Carnality, that it either transcendeth our Capacities, or is too opposite to our Desires. Such incompatible Masters are God and Mammon, that as Conscience by a Proverb is the poor man's Vertue, so Life Eternal by a Promise is the poor man's Reward. For though to have life wedded to Eternity, is a Match we like well;
so very heterodox and strange to the conceptions of Carnality, that it either transcendeth our Capacities, or is too opposite to our Desires. Such incompatible Masters Are God and Mammon, that as Conscience by a Proverb is the poor Man's Virtue, so Life Eternal by a Promise is the poor Man's Reward. For though to have life wedded to Eternity, is a Match we like well;
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yet unwilling we are often to pay the Dowry. We are commonly more inclinable to part with our Sweat, than with our Mony; and are readier, of the two, to earn Heaven, than to buy it.
yet unwilling we Are often to pay the Dowry. We Are commonly more inclinable to part with our Sweat, than with our Money; and Are Readier, of the two, to earn Heaven, than to buy it.
And yet this Earning of it also, as it does too much exceed our strength, so it too much crosses our Inclinations. We are contented to serve our Master,
And yet this Earning of it also, as it does too much exceed our strength, so it too much Crosses our Inclinations. We Are contented to serve our Master,
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but so as it may stand with our ease, and leisure. Like that Disciple in St. Matthew, who was willing and ready to follow Christ, but so as in the first place to bury his Father. Or like them that were bid to the wedding Feast, if we have nothing else to do, we are forsooth his humble Servants. But if we have either a Field to prove, a yoke of Oxen to try, or a Wife to marry, we receive and return his Invitation, with an [ I pray you have me excus'd ] If he invites us to the Miracle of Loaves and Fishes, then indeed the Case is alter'd, and we shall flock to him by thousands. But if we are bid to sup with him upon a Mess of sowre Herbs, (as at the Passover, ) or to partake of an Oleo made of Vinegar and Gall; (as at the time of his Crucifixion,) then we affect being abstemious, we lay our hand upon our mouth, and thank him as much as if we did.
but so as it may stand with our ease, and leisure. Like that Disciple in Saint Matthew, who was willing and ready to follow christ, but so as in the First place to bury his Father. Or like them that were bid to the wedding Feast, if we have nothing Else to do, we Are forsooth his humble Servants. But if we have either a Field to prove, a yoke of Oxen to try, or a Wife to marry, we receive and return his Invitation, with an [ I pray you have me excused ] If he invites us to the Miracle of Loaves and Fish, then indeed the Case is altered, and we shall flock to him by thousands. But if we Are bid to sup with him upon a Mess of sour Herbs, (as At the Passover,) or to partake of an Oleo made of Vinegar and Gall; (as At the time of his Crucifixion,) then we affect being abstemious, we lay our hand upon our Mouth, and thank him as much as if we did.
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Whereas when the Master is so transcendently Good, that for the work of a few Minutes he gives an Eternity of Reward, we should prevent his Commands with a NONLATINALPHABET, what kind of Service wilt thou command us? we should afford him (for shame ) as great a Resignedness of Wills, as that Heathen man Cleanthes gave to his Iupiter, and his Fate. NONLATINALPHABET.
Whereas when the Master is so transcendently Good, that for the work of a few Minutes he gives an Eternity of Reward, we should prevent his Commands with a, what kind of Service wilt thou command us? we should afford him (for shame) as great a Resignedness of Wills, as that Heathen man Cleanthes gave to his Iupiter, and his Fate..
Since on condition that he saves us, we care not how; we should invite him to command us, we care not what; and to lead us, we care not whither. We should give him up our Souls as so many Blanks, or unwritten Tables, aequally susceptible of all, which our Master shall be pleas'd to imprint upon us.
Since on condition that he saves us, we care not how; we should invite him to command us, we care not what; and to led us, we care not whither. We should give him up our Souls as so many Blanks, or unwritten Tables, equally susceptible of all, which our Master shall be pleased to imprint upon us.
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For in the Eighteenth Chapter of St. Luke, (v. 17.) Whosoever shall not receive the Kingdom of God, (that is, the Praecepts of the Gospel, ) NONLATINALPHABET,
For in the Eighteenth Chapter of Saint Lycia, (v. 17.) Whosoever shall not receive the Kingdom of God, (that is, the Precepts of the Gospel,),
as a little Child, (that is, as one who is passive, and of a teachable Disposition, impartially receptive of all impressions, which the Tenor of the Gospel shall stamp upon him;) NONLATINALPHABET saith our Saviour, he shall in no wise enter therein.
as a little Child, (that is, as one who is passive, and of a teachable Disposition, impartially receptive of all impressions, which the Tenor of the Gospel shall stamp upon him;) Says our Saviour, he shall in no wise enter therein.
For we pray in that Petition, as well for the doing of what he commands, as for the suffering of what he inflicts. Thy will be done, not only upon us, but by us too.
For we pray in that Petition, as well for the doing of what he commands, as for the suffering of what he inflicts. Thy will be done, not only upon us, but by us too.
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Let it be done here on Earth, with the same Alacrity as in Heaven; Let it be done by thy Children, with as much Impartiality as by thy Servants; Let it be done by us Men, as unconstrainedly as by Angels. If thou wilt have us to buy Salvation, let us not choose our own Price. If thou wilt have us to work it out, let us not choose our own Task. If thou wilt have us to do it presently, let us not choose our own Time. Give us Resignedness of Spirits, and with That, what thou pleasest. Be thy Injunctions never so hard, or thy Cross never so heavy; be it the giving up our Livelyhoods, or be it the parting with our Lives, NONLATINALPHABET, Thy will be done. 'Tis true we may pray with our Blessed Saviour, Father if it be possible, let this Cup pass from us.
Let it be done Here on Earth, with the same Alacrity as in Heaven; Let it be done by thy Children, with as much Impartiality as by thy Servants; Let it be done by us Men, as unconstrainedly as by Angels. If thou wilt have us to buy Salvation, let us not choose our own Price. If thou wilt have us to work it out, let us not choose our own Task. If thou wilt have us to do it presently, let us not choose our own Time. Give us Resignedness of Spirits, and with That, what thou pleasest. Be thy Injunctions never so hard, or thy Cross never so heavy; be it the giving up our Livelihoods, or be it the parting with our Lives,, Thy will be done. It's true we may pray with our Blessed Saviour, Father if it be possible, let this Cup pass from us.
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I remember Herodian reports of Alexander, (the Cousin German to Pseud Antonine, ) He was so perfectly at the Devotion of his Mother Mammaea, as to obey her in those things NONLATINALPHABET, in which he was most of all displeased.
I Remember Herodian reports of Alexander, (the cousin German to Pseud Antonine,) He was so perfectly At the Devotion of his Mother Mammaea, as to obey her in those things, in which he was most of all displeased.
Not disobeying her even in those, in which Disobedience had been a Duty. And 'twas Pythagoras his Theology, not only NONLATINALPHABET, in Iamblicus, but NONLATINALPHABET in Hierocles; not only not to repine at God's oeconomy,
Not disobeying her even in those, in which Disobedience had been a Duty. And 'twas Pythagoras his Theology, not only, in Iamblicus, but in Hierocles; not only not to repine At God's economy,
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Nor only to observe, and to do his will, even then when it thwarted theirs; but to accommodate and conform their will to His. I am sorry I must say, (what yet I must, ) that were Pythagoras his Metempsychosis now to be verified in Himself, and He again to teach Philosophy in these our days;
Nor only to observe, and to do his will, even then when it thwarted theirs; but to accommodate and conform their will to His. I am sorry I must say, (what yet I must,) that were Pythagoras his Metempsychosis now to be verified in Himself, and He again to teach Philosophy in these our days;
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I know not which were the more probable, either for us to be the better for his Christian-like Principles, or for Him to be the worse for our Heathen-Practice. And because Reason, by many Auditors, is more attended to than Scripture; let me bespeak you in the Person, not so much of a Christian, as of a Philsopher.
I know not which were the more probable, either for us to be the better for his Christianlike Principles, or for Him to be the Worse for our Heathen-Practice. And Because Reason, by many Auditors, is more attended to than Scripture; let me bespeak you in the Person, not so much of a Christian, as of a Philosopher.
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Is there any thing in the World (I do not say more impious, but) more unpolitick, than for a Lump of Infirmities to enter the Lists with the Almighty? or for a thing of a Span long to resist Immensity? Our Disobedience to such a Master will be found aequally ridiculous, whether we hope to thrive in it by Opposition, or Avoidance. For dare we stand against Him who is Omnipotent? Or can we fly from Him that's every where? Do we live in fear of Them that can hurt the Body? and are we undaunted only at Him who can kill the Soul? Iacob could not wrestle with him,
Is there any thing in the World (I do not say more impious, but) more unpolitic, than for a Lump of Infirmities to enter the Lists with the Almighty? or for a thing of a Span long to resist Immensity? Our Disobedience to such a Master will be found equally ridiculous, whither we hope to thrive in it by Opposition, or Avoidance. For Dare we stand against Him who is Omnipotent? Or can we fly from Him that's every where? Do we live in Fear of Them that can hurt the Body? and Are we undaunted only At Him who can kill the Soul? Iacob could not wrestle with him,
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though he did it for a Blessing, without the Disjoynting of his Thigh; and shall we struggle for a Curse, even at the price of a Damnation? If Ausonius could say of the Roman Emperour, That 'twas not safe scribling against a Man, who had the Power to proscribe; And Phavorinus of Hadrian, That 'twas not good to dispute with such a Person,
though he did it for a Blessing, without the Disjointing of his Thigh; and shall we struggle for a Curse, even At the price of a Damnation? If Ausonius could say of the Roman Emperor, That 'twas not safe scribbling against a Man, who had the Power to proscribe; And Phavorinus of Hadriani, That 'twas not good to dispute with such a Person,
Then with a greater force of reason, Is it not Wisdom, as well as Duty, to yield obedience unto a Master, who is infinitely Great as well as Good, and has the power to compel, as well as the sweetness to invite, and that not only our Obedience, but our Assent too? We count it prudence in other things, to make a vertue of Necessity. And being convinc'd we are unable to prevail against our Master;
Then with a greater force of reason, Is it not Wisdom, as well as Duty, to yield Obedience unto a Master, who is infinitely Great as well as Good, and has the power to compel, as well as the sweetness to invite, and that not only our obedience, but our Assent too? We count it prudence in other things, to make a virtue of Necessity. And being convinced we Are unable to prevail against our Master;
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why do we not strive to be unwilling, and at least make a vertue of so much weakness? If we duly contemplate Inferiour Nature, we shall find but too much reason even to aemulate and strive with the things below us.
why do we not strive to be unwilling, and At least make a virtue of so much weakness? If we duly contemplate Inferior Nature, we shall find but too much reason even to aemulate and strive with the things below us.
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Which yet, in this respect at least, are so much higher than our selves, by how much the more they are conformable to the Blessed Will and Pleasure of him that made them.
Which yet, in this respect At least, Are so much higher than our selves, by how much the more they Are conformable to the Blessed Will and Pleasure of him that made them.
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Not only the Beasts, which have no Understanding, but the Elements, which have no Sense, do silently preach to the Christian World, at once Obedience, and Self-denial. For what more contrary to Nature, than for the Earth to give Rain? or what are the Clouds more unwilling to, than they are to rain Earth? And yet Obedience to their Maker is a thing so natural, as that they obey him against their Nature.
Not only the Beasts, which have no Understanding, but the Elements, which have no Sense, do silently preach to the Christian World, At once obedience, and Self-denial. For what more contrary to Nature, than for the Earth to give Rain? or what Are the Clouds more unwilling to, than they Are to rain Earth? And yet obedience to their Maker is a thing so natural, as that they obey him against their Nature.
What is the Sun more averse to, than either going back, or standing still? And yet in obedience to God's Command, He did not only stand still in Gibeon, but withal went back upon the Dial of Ahaz.
What is the Sun more averse to, than either going back, or standing still? And yet in Obedience to God's Command, He did not only stand still in Gibeon, but withal went back upon the Dial of Ahaz.
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Are God's Drudges so inclinable to his Commands? and shall we his Darlings be so averse? They are only obliged to their Creator for being made; Our Obligation is far greater, by our being made men; and greater yet by our being remade. We are not only the Work, but the Breath of God, saith Tertullian. Nay farther yet,
are God's Drudges so inclinable to his Commands? and shall we his Darlings be so averse? They Are only obliged to their Creator for being made; Our Obligation is Far greater, by our being made men; and greater yet by our being remade. We Are not only the Work, but the Breath of God, Says Tertullian. Nay farther yet,
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whereas he spake only for Them, for Us he died. And if they are so thankful for being the work of his Hands, shall not we be much more, for being the price of his Blood? yes sure.
whereas he spoke only for Them, for Us he died. And if they Are so thankful for being the work of his Hands, shall not we be much more, for being the price of his Blood? yes sure.
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As 'tis our privilege, above them, to have a Saviour, and a will, so our obedience must be more, and it must be more willing. It must not only be Universal, (for so is Theirs, ) but also free, and unconstrain'd. As other Creatures are obedient,
As it's our privilege, above them, to have a Saviour, and a will, so our Obedience must be more, and it must be more willing. It must not only be Universal, (for so is Theirs,) but also free, and unconstrained. As other Creatures Are obedient,
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We ought to look upon his Praecepts, with as kind eyes as on his Promises; and the employment of such a Master, should as much incourage us as our pay. We ought to think the Day lost which is not spent in his Service; and execute his Precepts with so much readiness, as wishing at least we could prevent them.
We ought to look upon his Precepts, with as kind eyes as on his Promises; and the employment of such a Master, should as much encourage us as our pay. We ought to think the Day lost which is not spent in his Service; and execute his Precepts with so much readiness, as wishing At least we could prevent them.
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It being a Gallantry of Devotion, and most worthy of a Christian, to be most of all afraid of offending Him, (not whom we find a meer Master very inclinable to punish, But) whom we find a good Master, most apt to pardon.
It being a Gallantry of Devotion, and most worthy of a Christian, to be most of all afraid of offending Him, (not whom we find a mere Master very inclinable to Punish, But) whom we find a good Master, most apt to pardon.
Let us hasten to him therefore preaching to us from the Mount, and let us give him our Attention in the spirit of the two Emblemes of the Law and the Prophets, which had the honour to attend him upon Mount Tabor. Undergoing his meanest Offices in the humility of a Moses, and with the greatest earnestness performing them in the zeal of an Elias. Let us render him every Faculty both of our Souls and of our Bodies; our Mouths to confess him, our Heads to believe him, our Hands and Feet to serve him, our Wills to be ruled, and our Wits to be captivated by him, our Hearts to love him,
Let us hasten to him Therefore preaching to us from the Mount, and let us give him our Attention in the Spirit of the two Emblems of the Law and the prophets, which had the honour to attend him upon Mount Tabor. Undergoing his Meanest Offices in the humility of a Moses, and with the greatest earnestness performing them in the zeal of an Elias. Let us render him every Faculty both of our Souls and of our Bodies; our Mouths to confess him, our Heads to believe him, our Hands and Feet to serve him, our Wills to be ruled, and our Wits to be captivated by him, our Hearts to love him,
All which, though it is All, is still too little, if we impartially consider the Disproportion of our Reward, that blessed Parallel drawn out for us by God's own Compass, Life, and Aeternity. A man (you know ) would do any thing whereby to find Life, though (in our Saviour's Oxymôron ) it is by losing it, Matth. 10. 39. And as a man will part with any thing, to save his life;
All which, though it is All, is still too little, if we impartially Consider the Disproportion of our Reward, that blessed Parallel drawn out for us by God's own Compass, Life, and Eternity. A man (you know) would do any thing whereby to find Life, though (in our Saviour's Oxymôron) it is by losing it, Matthew 10. 39. And as a man will part with any thing, to save his life;
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If therefore our Saviour does bid us follow him, let us not venture to choose our way. And if we can but arrive at Heaven, it matters not much though we go by Hell. For comparing his Goodness with his Mastership, his Promises with his Precepts, and the Scantling of our Obedience with the Immenfity of our Reward; we shall find that our work hath no proportion with our wages; but that we may inquire, when all is done, Good Master what shall we do?
If Therefore our Saviour does bid us follow him, let us not venture to choose our Way. And if we can but arrive At Heaven, it matters not much though we go by Hell. For comparing his goodness with his Mastership, his Promises with his Precepts, and the Scantling of our obedience with the Immenfity of our Reward; we shall find that our work hath no proportion with our wages; but that we may inquire, when all is done, Good Master what shall we do?
As Christianity, like Manhood, hath its several steps and degrees of growth; so the Soul, as well as the Body, doth stand in need of Food, and Raiment. And agreable to the Complexion of immaterial Beings, she is not only bedeck't, but sustain'd with Righteousness.
As Christianity, like Manhood, hath its several steps and Degrees of growth; so the Soul, as well as the Body, does stand in need of Food, and Raiment. And agreeable to the Complexion of immaterial Beings, she is not only bedecked, but sustained with Righteousness.
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Now as none can inherit Eternal Life, but He that is born of the Spirit; And as he that is born of the Spirit, must also be nourished with the Spirit, before he can possibly live an holy, and spiritual Life; so it is only God the Spirit that gives us Birth, God the Son that gives us Breeding, and God the Father that gives us the privilege of Adoption. The Spirit feedeth us as his Babes; the Son instructs us as his Disciples; the Father indows us as his Heirs. It is the Spirit that fits us for our Inheritance, the Son that gives us a Title to it,
Now as none can inherit Eternal Life, but He that is born of the Spirit; And as he that is born of the Spirit, must also be nourished with the Spirit, before he can possibly live an holy, and spiritual Life; so it is only God the Spirit that gives us Birth, God the Son that gives us Breeding, and God the Father that gives us the privilege of Adoption. The Spirit feeds us as his Babes; the Son instructs us as his Disciples; the Father indows us as his Heirs. It is the Spirit that fits us for our Inheritance, the Son that gives us a Title to it,
But now of all God's External and Temporal Blessings which have any Resemblance unto his Spiritual, methinks the Manna that fell from Heaven is the liveliest Embleme of his Grace. Of which though some did gather more, and some less; yet they that gather'd most, had nothing over, and they that gather'd least, had no lack. Thus as Manna, like Grace, is the Bread of Heaven; so Grace, like Manna, is also measur'd out by Omers. For even they that have least of the Grace of God, have enough (if well us'd ) to inherit Heaven;
But now of all God's External and Temporal Blessings which have any Resemblance unto his Spiritual, methinks the Manna that fell from Heaven is the Liveliest Emblem of his Grace. Of which though Some did gather more, and Some less; yet they that gathered most, had nothing over, and they that gathered least, had no lack. Thus as Manna, like Grace, is the Bred of Heaven; so Grace, like Manna, is also measured out by Omers. For even they that have lest of the Grace of God, have enough (if well used) to inherit Heaven;
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For the reason why the Manna which God sent down to the People Israel, would not indure above a Day, was (saith Philo upon the Place) lest considering the Care by which their Manna was preserv'd, more than the Bounty by which 'twas given, they might be tempted to applaud, not God's Providence,
For the reason why the Manna which God sent down to the People Israel, would not endure above a Day, was (Says Philo upon the Place) lest considering the Care by which their Manna was preserved, more than the Bounty by which 'twas given, they might be tempted to applaud, not God's Providence,
as to have left us altogether without our Frailties, perhaps our very Innocence might have been our Temptation. We might have found it an Inconvenience to have been dangerously Good. Like those once happy, but ever-since unhappy Angels, whose very excellency of Nature did prove a kind of Snare to them;
as to have left us altogether without our Frailties, perhaps our very Innocence might have been our Temptation. We might have found it an Inconvenience to have been dangerously Good. Like those once happy, but ever-since unhappy Angels, whose very excellency of Nature did prove a kind of Snare to them;
even the purity of their Essence did give occasion to their defilement; Their very Height and Eminence was that that helpt to pull them down; and one reason of their falling was, that they stood so firmly. For though they were free from that Lust, which is the Pollution of the Flesh; yet they were lyable to Ambition, which is the Filthiness of the Spirit. As if their Plethory of Goodness had made them Wantons, or the Unweildiness of their Glory had made them Proud; 'twas from a likeness to their Creator, that they aspir'd to an Equality; and so they were the first of all the Creatures,
even the purity of their Essence did give occasion to their defilement; Their very Height and Eminence was that that helped to pull them down; and one reason of their falling was, that they stood so firmly. For though they were free from that Lust, which is the Pollution of the Flesh; yet they were liable to Ambition, which is the Filthiness of the Spirit. As if their Plethory of goodness had made them Wantons, or the Unwieldiness of their Glory had made them Proud; 'twas from a likeness to their Creator, that they aspired to an Equality; and so they were the First of all the Creatures,
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Now adding to this the consideration, that Ingratitude does gather Increase of Guilt, from a greater abundance of Obligations, (so as the Angels falling from Heaven, could not fall less than as low as Hell, ) we may perhaps find a reason,
Now adding to this the consideration, that Ingratitude does gather Increase of Gilded, from a greater abundance of Obligations, (so as the Angels falling from Heaven, could not fallen less than as low as Hell,) we may perhaps find a reason,
for which to congratulate to our selves, that Dimensum or Pittance of God's free Grace, which hath left us our Infirmities as fit Remembrancers to Humility. That being placed in a condition, rather of Trembling, than of Security, every Instance of our defect may send us to God for a Supply. God hath given us our Proportion, that we may not grumble, or despair; but not such a Perfection, as once to Adam and the Angels before their Fall, that we may not (like Them ) be either careless, or presume. So that making a due comparison, of that faint measure of Goodness which now we possibly may have by the Grace of God, with that full measure of Glory which now at least we hope for, we must be fain to acknowledge,
for which to congratulate to our selves, that Dimensum or Pittance of God's free Grace, which hath left us our Infirmities as fit Remembrancers to Humility. That being placed in a condition, rather of Trembling, than of Security, every Instance of our defect may send us to God for a Supply. God hath given us our Proportion, that we may not grumble, or despair; but not such a Perfection, as once to Adam and the Angels before their Fallen, that we may not (like Them) be either careless, or presume. So that making a due comparison, of that faint measure of goodness which now we possibly may have by the Grace of God, with that full measure of Glory which now At least we hope for, we must be fain to acknowledge,
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when all is done, that the greatest measure of our obedience is far from deserving the least of Bliss. For as the Sun appears to us a most glorious Body, and yet is look't upon by God, as a spot of Ink; so though the Righteousness of men doth seem to men to be truly such, yet compar'd with our Reward, it is no more than as filthy Rags. That other promise of our Lord, Never to see or to taste of Death, had been sufficiently above our merits; But to inherit Eternal Life too,
when all is done, that the greatest measure of our Obedience is Far from deserving the least of Bliss. For as the Sun appears to us a most glorious Body, and yet is looked upon by God, as a spot of Ink; so though the Righteousness of men does seem to men to be truly such, yet compared with our Reward, it is no more than as filthy Rags. That other promise of our Lord, Never to see or to taste of Death, had been sufficiently above our merits; But to inherit Eternal Life too,
though I cannot affirm it above our wishes, yet sure it is often above our Faith. Had we no more than we deserv'd, we should not have so great Blessings as Rain and Sunshine; and God had still been Iust to us, had he made our best wages to be as negative as our work. For as the best of us all can boast no more,
though I cannot affirm it above our wishes, yet sure it is often above our Faith. Had we no more than we deserved, we should not have so great Blessings as Rain and Sunshine; and God had still been Just to us, had he made our best wages to be as negative as our work. For as the best of us all can boast no more,
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) As the Ox amongst the Iews being unmuzzl'd upon the Mowe (by the special appointment of God himself,) at once did eat, and tread the Corn, whereby he received his Reward, at the very same Instant in which he earn'd it;
) As the Ox among the Iews being unmuzzled upon the Mow (by the special appointment of God himself,) At once did eat, and tread the Corn, whereby he received his Reward, At the very same Instant in which he earned it;
so the Protection of such a Soveraign is Reward enough for our Allegiance; and the present Maintenance of a Servant is the usual Recompence of his labour. Whatsoever God affords us besides our Being, is to be reckon'd supra Computum. Life at least is our stipend, and Aeternity but our Donative.
so the Protection of such a Sovereign is Reward enough for our Allegiance; and the present Maintenance of a Servant is the usual Recompense of his labour. Whatsoever God affords us beside our Being, is to be reckoned supra Computum. Life At least is our stipend, and Eternity but our Donative.
He abundantly requites us for our obedience, by his enabling us to obey. For that the Goodness of a mans life is neither infus'd by Nature, nor acquir'd by Industry, but a special Benefaction of God's free Grace, Plato himself,
He abundantly requites us for our Obedience, by his enabling us to obey. For that the goodness of a men life is neither infused by Nature, nor acquired by Industry, but a special Benefaction of God's free Grace, Plato himself,
Why then do the Hebrew or Roman Pharisees take a pride in the doing of this or that Duty, or boast the giving of this or that Alms, as if they had any thing to give, which they themselves had not receiv'd? Why do they glory in their Widowhood, or Single life, when 'tis only from God that they have their Continence? or why do they think to merit Heaven by being Rich in Good works, when even the Goodness of their works does but increase their obligation? Can they expect to be rewarded for their Acceptance? or think that ought is due to them,
Why then do the Hebrew or Roman Pharisees take a pride in the doing of this or that Duty, or boast the giving of this or that Alms, as if they had any thing to give, which they themselves had not received? Why do they glory in their Widowhood, or Single life, when it's only from God that they have their Continence? or why do they think to merit Heaven by being Rich in Good works, when even the goodness of their works does but increase their obligation? Can they expect to be rewarded for their Acceptance? or think that ought is due to them,
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for their having been already so much oblig'd? If from the liberty of their Wills they argue the merit of their Obedience, they must know they do impose a double fallacy on themselves.
for their having been already so much obliged? If from the liberty of their Wills they argue the merit of their obedience, they must know they do impose a double fallacy on themselves.
For neither can the Wills of men incline to good without Grace, nor is the Liberty of their Wills any whit less of God's giving, than all the rest. 'Tis God that makes us, not only able, but willing too to be obedient;
For neither can the Wills of men incline to good without Grace, nor is the Liberty of their Wills any whit less of God's giving, than all the rest. It's God that makes us, not only able, but willing too to be obedient;
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Nay let me say a little farther, That had our Master proposed to us neither an Heaven to incourage, nor an Hell to fright us to our Obedience, it had been yet Reward sufficient, to have but our Labour for our Pains; And Christ were still a Good Master, in crowning our Foreheads with their own Sweat; in making it the Reward of our Christian Race, to injoy the Satisfaction of having run it.
Nay let me say a little farther, That had our Master proposed to us neither an Heaven to encourage, nor an Hell to fright us to our obedience, it had been yet Reward sufficient, to have but our Labour for our Pains; And christ were still a Good Master, in crowning our Foreheads with their own Sweat; in making it the Reward of our Christian Raze, to enjoy the Satisfaction of having run it.
For the Commandments of God are so extremely for our Interest, and so conformable to our Reason, that even in keeping them (saith the Psalmist) there is great Reward, (Psal. 19. 9, 10, 11.) This I endeavour'd to make appear in the last days Subject of my Discourse, shewing the Goodness of our Master from the Work about which he employs his Servants; (As I shall also make it appear upon some other opportunity.) And indeed 'tis so impossible, that any Arrears of Bliss and Glory should be due to us in Heaven, for our having been obedient (that is happy ) here on Earth, that (in the Nineteenth Chapter of St. Matthew at the Nine and twentieth Verse,) Whosoever hath forsaken either Father, or Mother, or Brethren,
For the commandments of God Are so extremely for our Interest, and so conformable to our Reason, that even in keeping them (Says the Psalmist) there is great Reward, (Psalm 19. 9, 10, 11.) This I endeavoured to make appear in the last days Subject of my Discourse, showing the goodness of our Master from the Work about which he employs his Servants; (As I shall also make it appear upon Some other opportunity.) And indeed it's so impossible, that any Arrears of Bliss and Glory should be due to us in Heaven, for our having been obedient (that is happy) Here on Earth, that (in the Nineteenth Chapter of Saint Matthew At the Nine and twentieth Verse,) Whosoever hath forsaken either Father, or Mother, or Brothers,
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although he shall receive an hundred fold, and that perhaps in this present World, yet 'tis only NONLATINALPHABET, He shall not purchase, but inherit Eternal Life.
although he shall receive an hundred fold, and that perhaps in this present World, yet it's only, He shall not purchase, but inherit Eternal Life.
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'Tis true indeed that our Obedience is the Causa-sine-quâ-non, (that is) the Necessary Condition, which is required by God to our being there; But it follows not thence that 'tis the Causa Energetica, the effectual Cause of our coming thither. For we cannot duly say, A man does walk with his Hands, or eat with his Ears, because he neither eats nor walks without them.
It's true indeed that our obedience is the Causa-sine-quâ-non, (that is) the Necessary Condition, which is required by God to our being there; But it follows not thence that it's the Causa Energetica, the effectual Cause of our coming thither. For we cannot duly say, A man does walk with his Hands, or eat with his Ears, Because he neither eats nor walks without them.
Thus if a Patron gives me a Mannor, and only covenants for the payment of some small Quit-Rent; or else bestows upon me an ample Field, upon condition that once a year I shall present him with a Turf; I cannot say that that Turf is a Recompence for the Field, but an acknowledgment of the Favour: Not the paying him for a Bargain, but the thanking him for a Benevolence. And such is the infinite Disproportion betwixt the best of our Obedience, and our least Degree of Bliss, that 'tis but a Token of our Homage, not an earning of our Reward. And therefore 'tis aptly observ'd by Grotius, that the word in the Hebrew Text which answers to the NONLATINALPHABET in the Sixth Chapter of St. Matthew, (v. 1.) doth promiscuously signifie both a Gift, and a Reward. Thus Life Eternal is a Reward, because 'tis given upon Condition; but withal it is a Gift, because 'tis given us.
Thus if a Patron gives me a Manor, and only Covenants for the payment of Some small Quitrent; or Else bestows upon me an ample Field, upon condition that once a year I shall present him with a Turf; I cannot say that that Turf is a Recompense for the Field, but an acknowledgment of the Favour: Not the paying him for a Bargain, but the thanking him for a Benevolence. And such is the infinite Disproportion betwixt the best of our obedience, and our lest Degree of Bliss, that it's but a Token of our Homage, not an earning of our Reward. And Therefore it's aptly observed by Grotius, that the word in the Hebrew Text which answers to the in the Sixth Chapter of Saint Matthew, (v. 1.) does promiscuously signify both a Gift, and a Reward. Thus Life Eternal is a Reward, Because it's given upon Condition; but withal it is a Gift, Because it's given us.
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And if we are righteous, we will not lift up our Heads, Job 10. 15. Or let us say rather with St. Paul, 2 Cor. 3. 5. Not that we are sufficient of our selves, to think any thing as of our selves,
And if we Are righteous, we will not lift up our Heads, Job 10. 15. Or let us say rather with Saint Paul, 2 Cor. 3. 5. Not that we Are sufficient of our selves, to think any thing as of our selves,
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That neither our Duty, nor our Happiness, are any way Necessary to God; who, as he needeth not the sinful, so neither hath he need of the righteous man.
That neither our Duty, nor our Happiness, Are any Way Necessary to God; who, as he needs not the sinful, so neither hath he need of the righteous man.
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And therefore (to pass out of this Point, at the same Door where I came in,) let us confess, that at our best, we are but Unprofitable Servants; that our Obedience is not the Cause, but meerly the Condition of our Reward; And that if ever we arrive at Eternal Life, it will not be by way of Purchase, as we are Servants; but by way of Inheritance, as we are Sons.
And Therefore (to pass out of this Point, At the same Door where I Come in,) let us confess, that At our best, we Are but Unprofitable Servants; that our obedience is not the Cause, but merely the Condition of our Reward; And that if ever we arrive At Eternal Life, it will not be by Way of Purchase, as we Are Servants; but by Way of Inheritance, as we Are Sons.
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Which God of his Mercy prepare us for, not for our Faith, or for our Works, but for the worthiness of his Son. To him be Glory for ever and ever. Amen.
Which God of his Mercy prepare us for, not for our Faith, or for our Works, but for the worthiness of his Son. To him be Glory for ever and ever. Amen.
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That is to say, He shall not. (According to the Rule of all Grammarians and Rhetoricians, that an Affirmative Interrogation is the most forcible way of expressing a flat and positive Denial.)
That is to say, He shall not. (According to the Rule of all Grammarians and Rhetoricians, that an Affirmative Interrogation is the most forcible Way of expressing a flat and positive Denial.)
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§ 1. THE Cohaerence 'twixt These, and the words foregoing, is so hard to be discerned at first appearance, that some have thought there is none at all. For if God will come speedily to the Avenging of his Elect, (as our Saviour saith he will, in the two next Verses before my Text,) who were not Elected without a Praescience, as well of their Faithfulness, as of their Faith; How can it be that when He comes, He shall not find Faith upon the Earth? But if we attentively consider the Text before us,
§ 1. THE Coherence betwixt These, and the words foregoing, is so hard to be discerned At First appearance, that Some have Thought there is none At all. For if God will come speedily to the Avenging of his Elect, (as our Saviour Says he will, in the two next Verses before my Text,) who were not Elected without a Prescience, as well of their Faithfulness, as of their Faith; How can it be that when He comes, He shall not find Faith upon the Earth? But if we attentively Consider the Text before us,
For our Lord having exhorted The Neophyte-Disciples to whom he spake, Not to faint in their Prayers, but to pray-on with Perseverance, (v. 1.) excites them to it with an Assurance, that their Prayers shall not be fruitless.
For our Lord having exhorted The Neophyte-Disciples to whom he spoke, Not to faint in their Prayers, but to pray-on with Perseverance, (v. 1.) excites them to it with an Assurance, that their Prayers shall not be fruitless.
And that their Prayers shall not be fruitless, He convinceth them by an Argument à minori ad majus. This appears by his whole Parable touching the Widows Importunity, praevailing over the Heart of an hardned Iudge. From whence the Argument is as natural,
And that their Prayers shall not be fruitless, He Convinces them by an Argument à minori ad Majus. This appears by his Whole Parable touching the Widows Importunity, prevailing over the Heart of an hardened Judge. From whence the Argument is as natural,
thô from a most corrupt Iudge, who had no fear of God, nor regard of Man, (v. 2.) NONLATINALPHABET, with how much a greater force of reason shall all the Prayers of The Faithful receive an acceptable Return, from the Father of Mercies, and God of all Consolation, who is (not only no unjust or obdurate Judge,
though from a most corrupt Judge, who had no Fear of God, nor regard of Man, (v. 2.), with how much a greater force of reason shall all the Prayers of The Faithful receive an acceptable Return, from the Father of mercies, and God of all Consolation, who is (not only no unjust or obdurate Judge,
or later, as he sees fit? Yes the time is now coming, when They shall be freed from their Afflictions, and when the Vengeance due from God shall speedily fall on the Authors of them.
or later, as he sees fit? Yes the time is now coming, when They shall be freed from their Afflictions, and when the Vengeance due from God shall speedily fallen on the Authors of them.
To which He adds by way of complaint, and by a Compassionate Erotésis, or Expostulation, (cohaering with what he said before, by a Conjunction Adversative, ) that when He shall come in the later Days to be an Avenger of his Elect, The Apostasie will be so general, He will find but Few of them.
To which He adds by Way of complaint, and by a Compassionate Erotésis, or Expostulation, (cohering with what he said before, by a Conjunction Adversative,) that when He shall come in the later Days to be an Avenger of his Elect, The Apostasy will be so general, He will find but Few of them.
In a world of Praetenders, He will find but Few Faithful; and with very much Profession, very little True Faith; They alone being Elect, who persevere unto the End in The Faith of Christ;
In a world of Praetenders, He will find but Few Faithful; and with very much Profession, very little True Faith; They alone being Elect, who persevere unto the End in The Faith of christ;
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For in that our Lord asks, When the Son of Man cometh, shall He find Faith upon the Earth? It is as if he should have said in plain and peremptory Terms, That at his second Coming from Heaven to judge the Inhabitants of the Earth, He shall not find Many Christians, who will pray with that Faith, which alone can inable them to pray without ceasing, and not to faint.
For in that our Lord asks, When the Son of Man comes, shall He find Faith upon the Earth? It is as if he should have said in plain and peremptory Terms, That At his second Coming from Heaven to judge the Inhabitants of the Earth, He shall not find Many Christians, who will pray with that Faith, which alone can inable them to pray without ceasing, and not to faint.
or none to speak of. The greatest part of men will perish, even for want of That Faith, whereby men's Prayers become effectual. 'Tis not through any defect of Goodness, and longanimity in God, that so few will be safe in the Day of Judgment;
or none to speak of. The greatest part of men will perish, even for want of That Faith, whereby men's Prayers become effectual. It's not through any defect of goodness, and longanimity in God, that so few will be safe in the Day of Judgement;
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But through a miserable defect of Christian Faithfulness, and Faith, The great Condition of the Covenant, which God in Christ (the only true Shechinah ) was pleas'd to make with the Sons of Men. Historical Faith there is in many, such as is common to men with Devils, who are said by St. Iames, to believe, and tremble. A sturdy Praesumption there is in Many, which they mistake for the perfection and strength of Faith.
But through a miserable defect of Christian Faithfulness, and Faith, The great Condition of the Covenant, which God in christ (the only true Shechinah) was pleased to make with the Sons of Men. Historical Faith there is in many, such as is Common to men with Devils, who Are said by Saint James, to believe, and tremble. A sturdy Presumption there is in Many, which they mistake for the perfection and strength of Faith.
and a Day of Judgment, as that there is such a Place as Constantinople, or Eutopia; whereof thô This is as fictitious, as That is real, yet by Ignaroes in Geography they are believed Both alike. Thus in one sense or other, Faith is as common as Infidelity: a Weed which grows in most mens Gardens.
and a Day of Judgement, as that there is such a Place as Constantinople, or Eutopia; whereof though This is as fictitious, as That is real, yet by Ignaroes in Geography they Are believed Both alike. Thus in one sense or other, Faith is as Common as Infidelity: a Weed which grows in most men's Gardens.
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to wit a Faith which is attended with Hope, and Charity; a Faith coupl'd with Fear to offend our Maker; a Faith productive of obedience unto That which is called The Law of Faith; a Faith importing all faithfulness in the discharge of that Service we owe our Master; a Faith expressed by a submission, first to God rather than Man, and then to Man for God's sake;
to wit a Faith which is attended with Hope, and Charity; a Faith coupled with fear to offend our Maker; a Faith productive of Obedience unto That which is called The Law of Faith; a Faith importing all faithfulness in the discharge of that Service we owe our Master; a Faith expressed by a submission, First to God rather than Man, and then to Man for God's sake;
lastly a Faith joyned with Patience, and Perseverance unto the End in the work of Prayer; to which our Saviour had exhorted in the first Verse of This Chapter,
lastly a Faith joined with Patience, and Perseverance unto the End in the work of Prayer; to which our Saviour had exhorted in the First Verse of This Chapter,
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§ 3. Thus we have clearly a Praediction, that the last Times will be the worst; or that the World, towards its End, will be most dissolute, and debauch't; that 'twill not be only an Iron-age,
§ 3. Thus we have clearly a Predication, that the last Times will be the worst; or that the World, towards its End, will be most dissolute, and debauched; that it'll not be only an iron-age,
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This is the Doctrine of the Text, and this must be divided into two distinct Branches, as the word Faith may here be taken in two distinct Considerations. For in which sense soever we understand the word Faith in the Text before us,
This is the Doctrine of the Text, and this must be divided into two distinct Branches, as the word Faith may Here be taken in two distinct Considerations. For in which sense soever we understand the word Faith in the Text before us,
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whether for a firm Adhaerence unto the Truth of Christ's Gospel in all its Doctrines; or for a faithful punctuality in All Commerce and Transaction 'twixt Man and Man;
whither for a firm Adherence unto the Truth of Christ's Gospel in all its Doctrines; or for a faithful punctuality in All Commerce and Transaction betwixt Man and Man;
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whether in That as the Cause of This, or in This as the Fruit of That; (for 'tis not pertinent now to mention all the other acceptions of Faith in Scripture,) we shall have reason to suspect, The World is drawing towards its End, in that the Praediction of our Saviour is drawing so near its Completion. Before I come to prove or apply the Doctrine, it will perhaps be worth while, to take a view of the Description of the last and worst Days, as St. Peter and St. Paul have drawn it up for us in their Epistles:
whither in That as the Cause of This, or in This as the Fruit of That; (for it's not pertinent now to mention all the other acceptions of Faith in Scripture,) we shall have reason to suspect, The World is drawing towards its End, in that the Predication of our Saviour is drawing so near its Completion. Before I come to prove or apply the Doctrine, it will perhaps be worth while, to take a view of the Description of the last and worst Days, as Saint Peter and Saint Paul have drawn it up for us in their Epistles:
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the one in Gross, and the other in the Retail. First St. Peter tells us in general, There shall come in the last days Scoffers, walking after their own own Lusts. St. Paul acquaints us in particular, what the several Lusts are:
the one in Gross, and the other in the Retail. First Saint Peter tells us in general, There shall come in the last days Scoffers, walking After their own own Lusts. Saint Paul acquaints us in particular, what the several Lustiest Are:
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Now whether the last Days refer to the Destruction of Ierusalem, or to the End of the World, or have an Aspect upon Both, (which I conceive to be the Best of the Three Opinions,) we cannot but say it suits well (a great deal too well,) with the Days we live in. For
Now whither the last Days refer to the Destruction of Ierusalem, or to the End of the World, or have an Aspect upon Both, (which I conceive to be the Best of the Three Opinions,) we cannot but say it suits well (a great deal too well,) with the Days we live in. For
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How is it totally rejected, or most wretchedly depraved, by the Mahomedans in the Eastern, and by the Multitude of Fanaticks, in the Western parts of the World? what with Heathens, and Iews, arrant Atheists, and empty Theists, modern Arrians or Socinians, what with Dogmatists, and Scepticks, and the more brutish Acatalepticks, and damnable Hypocrites in Religion, who (if it is possible) may be thought worse than the worst of These;
How is it totally rejected, or most wretchedly depraved, by the Mahomedans in the Eastern, and by the Multitude of Fanatics, in the Western parts of the World? what with heathens, and Iews, arrant Atheists, and empty Theists, modern Arians or socinians, what with Dogmatists, and Sceptics, and the more brutish Acatalepticks, and damnable Hypocrites in Religion, who (if it is possible) may be Thought Worse than the worst of These;
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How few in Christendom are Christians, or more than Professors of Christianity? And even of Professors how many are there, who in their words do own Christ,
How few in Christendom Are Christians, or more than Professors of Christianity? And even of Professors how many Are there, who in their words do own christ,
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Do not the Turks use our Saviour with much more reverence and respect, thô they believe him but a meer Prophet, than many Thousands of Verbal Christians who do profess him to be a God? The Turks chastize their Christian Slaves, whensoever their Anger or Impatience moves them to swear, or to blaspheme. A Turkish Sultan could afford a good Admonition to a Pope,
Do not the Turks use our Saviour with much more Reverence and respect, though they believe him but a mere Prophet, than many Thousands of Verbal Christians who do profess him to be a God? The Turks chastise their Christian Slaves, whensoever their Anger or Impatience moves them to swear, or to Blaspheme. A Turkish Sultan could afford a good Admonition to a Pope,
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How like an Heathen did Iustinian break his Contract with the Mahomedans? and how sadly did they make an Example of him? How did Nicephorus do the like with the Turkish Aaron? and how was he made a like Example? A whole victorious Christian Army, dead in Drunkenness and Sleep, was so cut off by the Saracens during the Reign of Michael Ducas, that only a man was left alive to carry home Tidings of that Calamity.
How like an Heathen did Iustinian break his Contract with the Mahomedans? and how sadly did they make an Exampl of him? How did Nicephorus do the like with the Turkish Aaron? and how was he made a like Exampl? A Whole victorious Christian Army, dead in drunkenness and Sleep, was so Cut off by the Saracens during the Reign of Michael Ducas, that only a man was left alive to carry home Tidings of that Calamity.
The Christian Emperour Diogenes found as much Faithfulness and Humanity from the most admirable Axan, (a Turkish Sultan and an Enemy,) who took him Pris'ner,
The Christian Emperor Diogenes found as much Faithfulness and Humanity from the most admirable Axan, (a Turkish Sultan and an Enemy,) who took him Prisoner,
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His Turkish Enemy sav'd his life, his Christian Subjects took it away. And the most Scandalous * Violation of Christian Faith with the Mahomedans, to which the impious Pope Eugenius had most unchristianly exhorted the King of Poland, cost Ladislaus the signal loss of more than Thirty thousand Soldiers, whom their good Father of the Papacy may well be esteemed to have slain. To deal impartially with our selves,
His Turkish Enemy saved his life, his Christian Subjects took it away. And the most Scandalous * Violation of Christian Faith with the Mahomedans, to which the impious Pope Eugenius had most unchristianly exhorted the King of Poland, cost Ladislaus the signal loss of more than Thirty thousand Soldiers, whom their good Father of the Papacy may well be esteemed to have slave. To deal impartially with our selves,
as well as honestly with our Enemies, and religiously with our Saviour, (whose Praediction in my Text I am now justifying and proving;) what Incouragement have the Turks to joyn themselves with the Christians, whilst they observe so many Christians wearing Religion as a Cloak? a Cloak to cover Irreligion? a Cloak of Maliciousness and Hypocrisie, to be put off and on as occasion serves? a Cloak for Knavery,
as well as honestly with our Enemies, and religiously with our Saviour, (whose Predication in my Text I am now justifying and proving;) what Encouragement have the Turks to join themselves with the Christians, while they observe so many Christians wearing Religion as a Cloak? a Cloak to cover Irreligion? a Cloak of Maliciousness and Hypocrisy, to be put off and on as occasion serves? a Cloak for Knavery,
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whilst for one Drunkard in Turky, They see there are Multitudes in Christendom? or whilst they fear, by turning Christians, they shall be under the Persecution of Fellow Christians? whereas continuing to be Turks, the Christians can do them but little Hurt? or whilst they find Christian Princes buying Peace of the Great Turk, that they may break it with one another;
while for one Drunkard in Turky, They see there Are Multitudes in Christendom? or while they Fear, by turning Christians, they shall be under the Persecution of Fellow Christians? whereas Continuing to be Turks, the Christians can do them but little Hurt? or while they find Christian Princes buying Peace of the Great Turk, that they may break it with one Another;
or whilst they hear that Prosperity is avowed by many Christians, to be a Mark of the True Religion? or whilst they read that a most gracious and religious Christian King, Charles the First of Great Britain, was cruelly kill'd in cold Blood by his Christian Subjects, and by the best sort of Christians (as some esteem them, at least as They esteem Themselves, ) Dissenting Protestants, and Reformers, Refiners of The Reformation,
or while they hear that Prosperity is avowed by many Christians, to be a Mark of the True Religion? or while they read that a most gracious and religious Christian King, Charles the First of Great Britain, was cruelly killed in cold Blood by his Christian Subject's, and by the best sort of Christians (as Some esteem them, At least as They esteem Themselves,) Dissenting Protestants, and Reformers, Refiners of The Reformation,
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and even Menders of the Magnificat? Now what says The Mahomedan, within himself, and to others on this occasion? If such as These are the Characters whereby Christians are to be known,
and even Menders of the Magnificat? Now what Says The Mahomedan, within himself, and to Others on this occasion? If such as These Are the Characters whereby Christians Are to be known,
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or Cross in Baptism, sit Anima mea cum paganis, (The Turkish Musulman will say,) Let my Soul be with Theirs, who never once heard of the Christian Creed.
or Cross in Baptism, fit Anima mea cum Paganis, (The Turkish Muslim will say,) Let my Soul be with Theirs, who never once herd of the Christian Creed.
and in their self-will they digged down a strong Wall; (Him who was to His People for Walls and Bulwarks.) Cursed be their Anger, for it was fierce; and their wrath,
and in their self-will they dug down a strong Wall; (Him who was to His People for Walls and Bulwarks.) Cursed be their Anger, for it was fierce; and their wrath,
§ 5. But let us consider whether The Iews have greater incouragement than The Turks, to unite with Those Christians in point of Faith, who hold that None is to be kept with their Fellow-Christians, if (forsooth) they are not fully of their Perswasion, and for That reason only are called Hereticks. The Italian Iews at this day do hate Adultery to the Death;
§ 5. But let us Consider whither The Iews have greater encouragement than The Turks, to unite with Those Christians in point of Faith, who hold that None is to be kept with their Fellow-Christians, if (forsooth) they Are not Fully of their Persuasion, and for That reason only Are called Heretics. The Italian Iews At this day do hate Adultery to the Death;
whilst they observe Italian Christians do hardly accompt it a greater Crime, than to eat Flesh upon a Friday. The Iews are so much at unity within themselves, that (as covetous as they are,
while they observe Italian Christians do hardly account it a greater Crime, than to eat Flesh upon a Friday. The Iews Are so much At unity within themselves, that (as covetous as they Are,
Whereas the Christians, (they observe,) and as well Protestants, as Papists, are full of Enmity, and Strife, and perhaps of somewhat more than Vatinian Hatreds, from whence arise their Departures and Separations from one another.
Whereas the Christians, (they observe,) and as well Protestants, as Papists, Are full of Enmity, and Strife, and perhaps of somewhat more than Vatinian Hatreds, from whence arise their Departures and Separations from one Another.
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Now the Iews cannot believe The Spirit of Truth is in our Dwellings, because He is also The Spirit of Unity; and They conceive we could not be liable to such Dissentions and Divisions as are amongst us, had we The unity of Truth in our Fundamentals. How many Fractions of Religion have been observed to be in Poland? How many in England, and in Holland, and in other Christian Countries, 'tis hard to say.
Now the Iews cannot believe The Spirit of Truth is in our Dwellings, Because He is also The Spirit of Unity; and They conceive we could not be liable to such Dissensions and Divisions as Are among us, had we The unity of Truth in our Fundamentals. How many Fractions of Religion have been observed to be in Poland? How many in England, and in Holland, and in other Christian Countries, it's hard to say.
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There is not a Christian in all the World, who is not an Haeretick, or a Schismatick, in the accompt of other Christians, perhaps no better than Himself.
There is not a Christian in all the World, who is not an Heretic, or a Schismatic, in the account of other Christians, perhaps no better than Himself.
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How full are all Parties of hot Disputes, whereof the End commonly is rather Victory, than Truth? And what a Disgrace must it needs be to the Christian Name, that in all the bitter Contests between the Iesuites, and the Iansenists, the Dominicans, and the Franciscans, the Gallican Church,
How full Are all Parties of hight Disputes, whereof the End commonly is rather Victory, than Truth? And what a Disgrace must it needs be to the Christian Name, that in all the bitter Contests between the Iesuites, and the Jansenists, the Dominicans, and the Franciscans, the Gallican Church,
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and the Church of Rome, the Popish Churches, and the Reformed, the Regular Protestants, and the Irregular, the Prote stants by and for, and Those against the Law establish't, the Constant Protestants,
and the Church of Rome, the Popish Churches, and the Reformed, the Regular Protestants, and the Irregular, the Prote stants by and for, and Those against the Law established, the Constant Protestants,
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and the Protestants given to change, the Remonstrants, and Antiremonstrants, the Sub, and Supralapsarians, and many other opposite Parties, (too many to be now reckon'd,) a greater Care is commonly taken to keep up the Credit of a Syllogism, or Reputation of a Side, than the Unity and Peace of The Church of God? If an Erasmus, or a Modrerius, if a Melancthon, or a Wicelius, if a Cassander, or a Thuanus, a Spalatensis, or a Grotius, does but indeavour to make up Breaches,
and the Protestants given to change, the Remonstrants, and Antiremonstrants, the Sub, and Supralapsarians, and many other opposite Parties, (too many to be now reckoned,) a greater Care is commonly taken to keep up the Credit of a Syllogism, or Reputation of a Side, than the Unity and Peace of The Church of God? If an Erasmus, or a Modrerius, if a Melanchthon, or a Wicelius, if a Cassander, or a Thuanus, a Spalatensis, or a Grotius, does but endeavour to make up Breaches,
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or perswade men to meet in the Middle way, (such as is the way of the Church of England, or That of the Augustan Confession, ) how is he hang'd, drawn,
or persuade men to meet in the Middle Way, (such as is the Way of the Church of England, or That of the Augustan Confessi,) how is he hanged, drawn,
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So that if there was Truth, as well as sharpness, (which God forbid) in what was said by the Spanish Friar, that few Soveraign Princes shall go to Hell, because in All they are but few; it may perhaps be said as truly in This case also, that few True Christians shall go to Heaven, because True Christians (comparatively speaking) are very few.
So that if there was Truth, as well as sharpness, (which God forbid) in what was said by the Spanish Friar, that few Sovereign Princes shall go to Hell, Because in All they Are but few; it may perhaps be said as truly in This case also, that few True Christians shall go to Heaven, Because True Christians (comparatively speaking) Are very few.
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and so are Those of The Marrani, Arabians and Moores in the South of Spain, a kind of Baptized Iews, and circumcised Christians, Men as bad as the ancient Gnosticks, of one Religion in their Mouths, and of another in their Hearts; or like that far more ancient People, the People of Sepharvaim, who feared the Lord, and served their own Gods. If not Both at once, yet at least Both by Turns. It being the common Custom and Policy of the very worst men, to be Professors of the Religion the most in fashion, the easiest,
and so Are Those of The Marrani, Arabians and Moors in the South of Spain, a kind of Baptised Iews, and circumcised Christians, Men as bad as the ancient Gnostics, of one Religion in their Mouths, and of Another in their Hearts; or like that Far more ancient People, the People of Sepharvaim, who feared the Lord, and served their own God's If not Both At once, yet At least Both by Turns. It being the Common Custom and Policy of the very worst men, to be Professors of the Religion the most in fashion, the Easiest,
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But our Saviour in the Text which is now before us, did only speak of a Divine, and a Saving Faith, which is peculiar to unfeigned and real Christians;
But our Saviour in the Text which is now before us, did only speak of a Divine, and a Saving Faith, which is peculiar to unfeigned and real Christians;
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[ When the Son of Man cometh to be The Judge of the Quick and Dead, shall He find Faith, shall He find Charity, shall He find Iustice upon the Earth? ] For Saving Faith infers Charity, and Charity Justice.
[ When the Son of Man comes to be The Judge of the Quick and Dead, shall He find Faith, shall He find Charity, shall He find justice upon the Earth? ] For Saving Faith infers Charity, and Charity justice.
Now what Corner is there in Christendom, which does not live out of Charity with one sort or other of Christian People? and commonly the most with their nearest Neighbours, whom Christians should love as they do Themselves? How universally do the Italians despise the Germans, if not abhor them? and again how do the Germans pay them back with Detestation? How do the Little States of Italy malign the four Great ones? and how do they all detest the Protestants who are of Piemont, and Saluzzo? What Disaffections are there in Swisserland, between the Wealthy sort of Protestants,
Now what Corner is there in Christendom, which does not live out of Charity with one sort or other of Christian People? and commonly the most with their nearest Neighbours, whom Christians should love as they do Themselves? How universally do the Italians despise the Germans, if not abhor them? and again how do the Germanes pay them back with Detestation? How do the Little States of Italy malign the four Great ones? and how do they all detest the Protestants who Are of Piedmont, and Saluzzo? What Disaffections Are there in Switzerland, between the Wealthy sort of Protestants,
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and Warlike Papists? Those for France against Spain, and These for Spain against France? and what Antipodes unto each other are these Next Neighbours? parted more by their Animosities, than by their Pyrenaean Hills? If we look but as far back,
and Warlike Papists? Those for France against Spain, and These for Spain against France? and what Antipodes unto each other Are these Next Neighbours? parted more by their Animosities, than by their Pyrenaean Hills? If we look but as Far back,
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as the last Civil Wars of France, what mutual Hatreds may we observe betwixt the Hugonots, and the Leaguers? even as great as Those in Spain between the Castilians, and the Portugais; or as great as Those in Italy, 'twixt Guelphs, and Gibelines; or the Bianchi, and the Neri. How do the Lutherans hate the Papalins? and the Papalins Them? How do they Both hate the Calvinists? and the Calvinists Both? and what a Pique have All Three, at the most sober and the most moderate of All the Protestants upon Earth in The Church of England? Even the Great House of Austria is hardly in charity with it self. For how often have the Spaniards diverted the Turks upon the Emperour? and to shift clear Themselves,
as the last Civil Wars of France, what mutual Hatreds may we observe betwixt the Huguenots, and the Leaguers? even as great as Those in Spain between the Castilians, and the Portugais; or as great as Those in Italy, betwixt Guelphs, and Gibelines; or the Bianchi, and the Neri. How do the Lutherans hate the Papalins? and the Papalins Them? How do they Both hate the Calvinists? and the Calvinists Both? and what a Pique have All Three, At the most Sobrium and the most moderate of All the Protestants upon Earth in The Church of England? Even the Great House of Austria is hardly in charity with it self. For how often have the Spanish diverted the Turks upon the Emperor? and to shift clear Themselves,
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how have they bribed the Bashaes, to put their Master upon Germany? How many Churches are there in Christendom, whereof each has its different Government, its different Ceremonies and Rites, its different Method or Manner of Publick Worship, its different Opinions from all the rest? And thô their Differences are innocent when about things Indifferent, yet what reciprocal Disaffections are wont to arise from That Variety? What wants of Charity there have been, between the principal Christians of Note, (the most considerable I mean, both for Power,
how have they bribed the Basha's, to put their Master upon Germany? How many Churches Are there in Christendom, whereof each has its different Government, its different Ceremonies and Rites, its different Method or Manner of Public Worship, its different Opinions from all the rest? And though their Differences Are innocent when about things Indifferent, yet what reciprocal Disaffections Are wont to arise from That Variety? What Wants of Charity there have been, between the principal Christians of Note, (the most considerable I mean, both for Power,
and by Rebellions upon another, by the Massacres, and Libels, and Conspiracies upon Both. And that the stronger Parts of Christendom have not yet swallowed up the weaker, They are beholden to the Great Turk, (next and immediately under God) for having found them other Employment.
and by Rebellions upon Another, by the Massacres, and Libels, and Conspiracies upon Both. And that the Stronger Parts of Christendom have not yet swallowed up the Weaker, They Are beholden to the Great Turk, (next and immediately under God) for having found them other Employment.
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§ 7. Now such as is the Cause, a want of Faith in the first sense, such is also The Effect, a want of Faith in the second. For, besides the wants of Charity, whereby I have proved the wants of Faith, there are as notorious wants of Iustice, whereby to demonstrate the wants of Both. Men are so generally deceitful, in all their Promises,
§ 7. Now such as is the Cause, a want of Faith in the First sense, such is also The Effect, a want of Faith in the second. For, beside the Wants of Charity, whereby I have proved the Wants of Faith, there Are as notorious Wants of justice, whereby to demonstrate the Wants of Both. Men Are so generally deceitful, in all their Promises,
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Obligations first meant as a Restraint unto the Guilty, are so turned into a Gin to ensnare the Innocent; and They who have dispensed with other mens Oaths, have so taught them by That Example to dispense easily with their own, that if the Iews are ask't the Reason why the Mahomedans are permitted by God Almighty to prevail against Christendom, for more than a Thousand years together without Controul,
Obligations First meant as a Restraint unto the Guilty, Are so turned into a Gin to ensnare the Innocent; and They who have dispensed with other men's Oaths, have so taught them by That Exampl to dispense Easily with their own, that if the Iews Are asked the Reason why the Mahomedans Are permitted by God Almighty to prevail against Christendom, for more than a Thousand Years together without Control,
and to boast of their Prosperity as a notable mark of the True Religion (an Argument ad homines, I mean to the Romanists and the Fanaticks, not easily to be Answer'd) They will ascribe it to the Blasphemies, Execrations, and Violations of Oaths, (Those of Allegiance more especially,) which have abounded,
and to boast of their Prosperity as a notable mark of the True Religion (an Argument ad homines, I mean to the Romanists and the Fanatics, not Easily to be Answered) They will ascribe it to the Blasphemies, Execrations, and Violations of Oaths, (Those of Allegiance more especially,) which have abounded,
and do abound, more amongst Christians than amongst Them. For the End of Temporal Blessings, are Spiritual. If God gave the Lands of the Heathen to the Israelites, to this end he gave them, that they might observe his Statutes, Psal. 105. 44. And therefore when we forfeit our Spiritual Blessings, we cannot rationally expect to injoy our Temporal. Should we pass through all Orders and Ranks of men, (which might be done with ease enough,
and do abound, more among Christians than among Them. For the End of Temporal Blessings, Are Spiritual. If God gave the Lands of the Heathen to the Israelites, to this end he gave them, that they might observe his Statutes, Psalm 105. 44. And Therefore when we forfeit our Spiritual Blessings, we cannot rationally expect to enjoy our Temporal. Should we pass through all Order and Ranks of men, (which might be done with ease enough,
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for how little Christian Faith, how much faithlesness, and falsness, and praevarication should we discover? Excepting only These Nations wherein we live, Soveraigns mind nothing more,
for how little Christian Faith, how much faithlessness, and falseness, and prevarication should we discover? Excepting only These nations wherein we live, Sovereigns mind nothing more,
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than the exhausting of their Subjects; and (not excepting These Nations wherein we live,) Subjects mind little less than the enfeebling of their Soveraigns. If the People here in England would either All travel a broad, or at least take the pains to be taught at home, how like Princes, rather than Subjects, (in point of Liberty,
than the exhausting of their Subject's; and (not excepting These nations wherein we live,) Subject's mind little less than the enfeebling of their Sovereigns. If the People Here in England would either All travel a broad, or At least take the pains to be taught At home, how like Princes, rather than Subjects, (in point of Liberty,
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They would be certainly so far from being given to change, and such passionate Abhorrers of All Sedition, as not to suffer themselves for ever, to be undone by their Foelicities. Men of all Ranks and Qualities would acquiesce in their great happiness,
They would be Certainly so Far from being given to change, and such passionate Abhorrers of All Sedition, as not to suffer themselves for ever, to be undone by their Foelicities. Men of all Ranks and Qualities would acquiesce in their great happiness,
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and Men of Mony would not grumble to pay None at all. Dissenting Clergymen would not study to please the People for their own profit, more than to profit them for their own pleasure.
and Men of Money would not grumble to pay None At all. Dissenting Clergymen would not study to please the People for their own profit, more than to profit them for their own pleasure.
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and to injoy in full Peace, All the Profits and Effects of Dire Contention. Physicians would be contented to dispose of mens Lives, not only at a safe, but at a profitable rate;
and to enjoy in full Peace, All the Profits and Effects of Dire Contention. Physicians would be contented to dispose of men's Lives, not only At a safe, but At a profitable rate;
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Whereas for want of due knowledge, or of an ingenuous Consideration, how much better even Artificers and common Mechanicks do live in England, than men of the noblest blood and breeding under All foreign Governments without Exception, (I say for want of due Reflection on This great Truth,) All the Foundations of our Earth do seem to be utterly out of Course. Men are so drunk with their Prosperities,
Whereas for want of due knowledge, or of an ingenuous Consideration, how much better even Artificers and Common Mechanics do live in England, than men of the Noblest blood and breeding under All foreign Governments without Exception, (I say for want of due Reflection on This great Truth,) All the Foundations of our Earth do seem to be utterly out of Course. Men Are so drunk with their Prosperities,
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and His Advice, They do so study to be unquiet, and not to do their own business, (but the business of other men;) they are so sharp and quicksighted in ordering other mens Affairs,
and His advice, They do so study to be unquiet, and not to do their own business, (but the business of other men;) they Are so sharp and quick-sighted in ordering other men's Affairs,
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though most commonly blind as Beetles in all the Managements of their own; are so perplext and dissatisfied with they-cannot-tell-what; are so restless in their Indeavours to prevent things unavoidable, to bring about things impossible,
though most commonly blind as Beetles in all the Managements of their own; Are so perplexed and dissatisfied with they-cannot-tell-what; Are so restless in their Endeavours to prevent things unavoidable, to bring about things impossible,
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they do so mutiny and repine at the good Providences of God, and are so unwilling to permit him to rule the World his own way; (being bewitch't with an Opinion that They are able to do it better by quaint Contrivances of their own;) are so unwilling that their Governours may be enabled to Protect, for fear they should be tempted by such an Ability to oppress them;
they do so mutiny and repine At the good Providences of God, and Are so unwilling to permit him to Rule the World his own Way; (being bewitched with an Opinion that They Are able to do it better by quaint Contrivances of their own;) Are so unwilling that their Governors may be enabled to Pact, for Fear they should be tempted by such an Ability to oppress them;
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I say by All these Infelicities which too much Felicity hath occasion'd, The World is now grown to so ill a pass, that we may take up the words of the Prophet Ieremy, and apply them to the Places and Times we live in.
I say by All these Infelicities which too much Felicity hath occasioned, The World is now grown to so ill a pass, that we may take up the words of the Prophet Ieremy, and apply them to the Places and Times we live in.
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§ 8. I know it may easily be objected against the Argument I have us'd, That no wants of Faith in the second Notion of the word can prove 'tis wanted in the first. For let the Practice of men amongst us be what it will,
§ 8. I know it may Easily be objected against the Argument I have used, That no Wants of Faith in the second Notion of the word can prove it's wanted in the First. For let the Practice of men among us be what it will,
yet their Principles (they will say) may be as Orthodox as their Professions; and they have still a firm Assent unto the Truth of Christ's Gospel in All its Doctrines.
yet their Principles (they will say) may be as Orthodox as their Professions; and they have still a firm Assent unto the Truth of Christ's Gospel in All its Doctrines.
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Nor is there any greater Instance of the Deceitfulness of a man's Heart, than is his Treacherous Belief that he does Believe, and that with a truly-Christian Faith;
Nor is there any greater Instance of the Deceitfulness of a Man's Heart, than is his Treacherous Belief that he does Believe, and that with a truly-Christian Faith;
For why should men be more forcibly, and more effectually restrain'd, (as we see they are,) from committing a lesser Evil, which is forbidden under the Poenalty of a meerly human Law,
For why should men be more forcibly, and more effectually restrained, (as we see they Are,) from committing a lesser Evil, which is forbidden under the Penalty of a merely human Law,
and where the Poenalty is no greater, than the loss of a man's Ears, or the forfeiture of his Estate, than from committing a greater Evil, which is forbidden by God himself, under the Poenalty of their missing the Ioys of Heaven, and also of abiding the Pains of Hell, but that they do more believe the one, than they do the other? It cannot be for This reason, that men do think it a greater Misery, to suffer a little for a short Time,
and where the Penalty is no greater, than the loss of a Man's Ears, or the forfeiture of his Estate, than from committing a greater Evil, which is forbidden by God himself, under the Penalty of their missing the Joys of Heaven, and also of abiding the Pains of Hell, but that they do more believe the one, than they do the other? It cannot be for This reason, that men do think it a greater Misery, to suffer a little for a short Time,
But the true Reason must needs be This, that men are as Confident of the one, as they are Diffident of the other. They have a manifold Experience of Temporal Punishments,
But the true Reason must needs be This, that men Are as Confident of the one, as they Are Diffident of the other. They have a manifold Experience of Temporal Punishments,
They think it meerly a piece of gibbrish of Ecclesiastical Investigation. They make no doubt but they shall dye, and that their Bodies being buried, shall all be moulder'd into Dust. But they secretly suspect they shall never Rise; they are Infidels in the point of a Resurrection. They either doubt, and make a Quaestion, or else they utterly disbelieve, both a Life after Death, and a Day of Judgment.
They think it merely a piece of gibberish of Ecclesiastical Investigation. They make no doubt but they shall die, and that their Bodies being buried, shall all be mouldered into Dust. But they secretly suspect they shall never Rise; they Are Infidels in the point of a Resurrection. They either doubt, and make a Question, or Else they utterly disbelieve, both a Life After Death, and a Day of Judgement.
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This is the only reason assignable, why men are more afraid of Them who can kill the Body only, (but are not able to hurt the Soul,) than of Him who can cast both Soul and Body into Hell.
This is the only reason assignable, why men Are more afraid of Them who can kill the Body only, (but Are not able to hurt the Soul,) than of Him who can cast both Soul and Body into Hell.
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No other reason can I imagin, why men do commonly run counter to that known Maxim, NONLATINALPHABET why when 'tis every man's wisdom to choose the least of two Evils, men (in avoidance of the least) do choose the greatest, even to dwell with Eternal Burnings.
No other reason can I imagine, why men do commonly run counter to that known Maxim, why when it's every Man's Wisdom to choose the least of two Evils, men (in avoidance of the least) do choose the greatest, even to dwell with Eternal Burnings.
He shall not find it at least in many; nay he shall find it in few or none; in comparatively None, or None to speak of. Let men pretend what they will,
He shall not find it At least in many; nay he shall find it in few or none; in comparatively None, or None to speak of. Let men pretend what they will,
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the one in Abel, the other in Enoch. Thirdly in respect of its greatest Benefit, as being That Qualification by which we please God. Lastly in respect of its indispensable Necessity, as being That without which, it is impossible to please him.
the one in Abel, the other in Enoch. Thirdly in respect of its greatest Benefit, as being That Qualification by which we please God. Lastly in respect of its indispensable Necessity, as being That without which, it is impossible to please him.
and Disgrace rather than Glory, and Pain it self rather than Pleasure, if they had not had Respect (and that a strange respect too,) unto the Recompence of Reward? if by the Telescope of Faith, (as 'tis the Evidence of Things not seen, ) they had not seen Him who is Invisible? if they had not been enabl'd to spy Reward afar off? and to look clearly through the Veil, which interposed as a Skreen 'twixt It and Them? if they had not had a Prospect of the several blessed Mansions prepared for them, in the City of God whereof they had been made Denisons,
and Disgrace rather than Glory, and Pain it self rather than Pleasure, if they had not had Respect (and that a strange respect too,) unto the Recompense of Reward? if by the Telescope of Faith, (as it's the Evidence of Things not seen,) they had not seen Him who is Invisible? if they had not been enabled to spy Reward afar off? and to look clearly through the Veil, which interposed as a Skreen betwixt It and Them? if they had not had a Prospect of the several blessed Mansions prepared for them, in the city of God whereof they had been made Denizons,
and in the House of That Father of whom they were the adopted Sons? if they had not had an Eye upon their particular Resurrections? and such an Eye too, (so full,
and in the House of That Father of whom they were the adopted Sons? if they had not had an Eye upon their particular Resurrections? and such an Eye too, (so full,
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so clear, so more than Lyncean or Eagle-sighted,) that even Then when they were tortur'd, they would not accept of a Deliverance, to the end they might injoy by so much a better Resurrection?
so clear, so more than Lyncean or Eagle-sighted,) that even Then when they were tortured, they would not accept of a Deliverance, to the end they might enjoy by so much a better Resurrection?
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§ 9. This is a truly Salvisick Faith, and such as necessarily signifies (amongst other Vertues) a firmer Adhaerence and Assent unto the Truth of Christ's Gospel in all its Doctrines,
§ 9. This is a truly salvific Faith, and such as necessarily signifies (among other Virtues) a firmer Adherence and Assent unto the Truth of Christ's Gospel in all its Doctrines,
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than they will either do or suffer, to save their more pretious Souls, and that for ever. It was for want of This Faith, that the Iews were broken off;
than they will either do or suffer, to save their more precious Souls, and that for ever. It was for want of This Faith, that the Iews were broken off;
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and made publick, between the Molinists and the Iansenians; the Franciscans and the Dominicans, or the Scotists and the Thomists, between the Lutherans and the Calvinists, the Arminians and the Gomarists, the Remonstrants and Antiremonstrants, concerning the Nature of God's Decrees, and Quaestions depending thereupon.
and made public, between the Molinists and the Iansenians; the Franciscans and the Dominicans, or the Scotists and the Thomists, between the Lutherans and the Calvinists, the Arminians and the Gomarists, the Remonstrants and Antiremonstrants, Concerning the Nature of God's Decrees, and Questions depending thereupon.
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He that believeth, shall be saved, and He that believeth not, shall be damn'd. Which cannot possibly be meant concerning every human Faith, whereof the World is too full.
He that Believeth, shall be saved, and He that Believeth not, shall be damned. Which cannot possibly be meant Concerning every human Faith, whereof the World is too full.
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It cannot be meant of the Antinomian, or the Fiduciarie 's Faith, which sets it self into a kind of opposition unto Good works; and so by consequence is the Parent of nothing but practical Infidelity.
It cannot be meant of the Antinomian, or the Fiduciary is Faith, which sets it self into a kind of opposition unto Good works; and so by consequence is the Parent of nothing but practical Infidelity.
But 'tis meant of That sanctifying and saving Faith, which whosoever hath, overcometh the world, 1 John 5. 5. 'Tis meant of Iustifying Faith, not only in the mystical, but literal notion of the word;
But it's meant of That sanctifying and Saving Faith, which whosoever hath, Overcometh the world, 1 John 5. 5. It's meant of Justifying Faith, not only in the mystical, but literal notion of the word;
a Faith which so justifies, that (in a competent degree) It does evermore make its Possessor Iust. It makes him an upright and honest man. Saving Faith being a Grace, which,
a Faith which so Justifies, that (in a competent degree) It does evermore make its Possessor Just It makes him an upright and honest man. Saving Faith being a Grace, which,
as it is the most commonly talk't of, so it is (I am afraid) the least commonly understood, of any one thing in the Christian Code. We could not else so much abound with Knaves and Hypocrites as we do in the Christian World.
as it is the most commonly talked of, so it is (I am afraid) the least commonly understood, of any one thing in the Christian Code. We could not Else so much abound with Knaves and Hypocrites as we do in the Christian World.
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and upon which The Word of God does every where lay so great a stress, must be an Habit of the Will, as well as of the Understanding; not only flourishing in the Head, but deeply rooted in the Heart. It must be such as does contain a full and generous Belief he dares to dye for;
and upon which The Word of God does every where lay so great a stress, must be an Habit of the Will, as well as of the Understanding; not only flourishing in the Head, but deeply rooted in the Heart. It must be such as does contain a full and generous Belief he dares to die for;
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a NONLATINALPHABET, a full and absolute Belief, both in his words, and in his works; both in his Counsels, and his Commands; both in his Promises, and his Threats. For He who Thus is believing, is ipso facto, and eo ipso, at once an Obedient and Loving Christian.
a, a full and absolute Belief, both in his words, and in his works; both in his Counsels, and his Commands; both in his Promises, and his Treats. For He who Thus is believing, is ipso facto, and eo ipso, At once an Obedient and Loving Christian.
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And overcome The world he does, (as St. Iohn must needs mean,) by overcoming its Temptations; its Pomps, and Vanities; its Smiles, and Flatteries; nor only the Pleasures, but Terrors of it.
And overcome The world he does, (as Saint John must needs mean,) by overcoming its Temptations; its Pomps, and Vanities; its Smiles, and Flatteries; nor only the Pleasures, but Terrors of it.
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He overcometh That world, which St. Iohn has comprized under three general Heads, to wit the lust of the Flesh, the lust of the Eye, and the pride of Life.
He Overcometh That world, which Saint John has comprised under three general Heads, to wit the lust of the Flesh, the lust of the Eye, and the pride of Life.
For a sincere Faith in Christ, in his Death, and Resurrection, and in the Consequences of Both, gives us a much greater Byass, a stronger Bent and Inclination to all good Things,
For a sincere Faith in christ, in his Death, and Resurrection, and in the Consequences of Both, gives us a much greater Bias, a Stronger Bent and Inclination to all good Things,
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than the whole World can to the contrary, by all its flatteries, or its frights. It possesseth us immediately with Inward Ioy in the Holy Ghost, and praepossesseth us with an Antepast of The Glory to be reveal'd.
than the Whole World can to the contrary, by all its flatteries, or its frights. It Possesses us immediately with Inward Joy in the Holy Ghost, and praepossesseth us with an Antepast of The Glory to be revealed.
§ 10. It follows then that we must distinguish, with exceeding great Care, and every minute of our Lives, between two things which do extremely much differ, (like Heaven,
§ 10. It follows then that we must distinguish, with exceeding great Care, and every minute of our Lives, between two things which do extremely much differ, (like Heaven,
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between a Faith which only works by the Love of a man's self, and a Faith which duly works by the Love of others. For when the Son of Man shall come with his holy Angels in flaming Fire, taking Vengeance of them that know not God,
between a Faith which only works by the Love of a Man's self, and a Faith which duly works by the Love of Others. For when the Son of Man shall come with his holy Angels in flaming Fire, taking Vengeance of them that know not God,
or not at all by Love, or else by none but Self-love, which is the worst and greatest Evil that can possibly come to pass in the last and worst Times. St. Paul sets it down, in his long Catalogue of Impieties which shall be in the last Days, as The Ringleader and Head of All the Villanies which ensue:
or not At all by Love, or Else by none but Self-love, which is the worst and greatest Evil that can possibly come to pass in the last and worst Times. Saint Paul sets it down, in his long Catalogue of Impieties which shall be in the last Days, as The Ringleader and Head of All the Villainies which ensue:
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In the last days (says he to Timothy ) perilous Times shall come; For men shall be Lovers of their own selves, and (in consequence of That,) All the Devilish Things that follow, from the First Verse unto the Ninth, of that Third Chapter of the Second Epistle to Timothy. A Chain of Darkness almost as long,
In the last days (Says he to Timothy) perilous Times shall come; For men shall be Lovers of their own selves, and (in consequence of That,) All the Devilish Things that follow, from the First Verse unto the Ninth, of that Third Chapter of the Second Epistle to Timothy. A Chain of Darkness almost as long,
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as The Head-spring and Fountain of all the Rest. For I think I may challenge any man living (without immodesty) to Name any one Actual and Damning Sin, which has not the Sin of Self-love for its most execrable Original. It was meerly Self-love, which turned Luciser into a Devil, and made the Son of the Morning The Prince of Darkness.
as The Headspring and Fountain of all the Rest. For I think I may challenge any man living (without immodesty) to Name any one Actual and Damning since, which has not the since of Self-love for its most execrable Original. It was merely Self-love, which turned Lucifer into a devil, and made the Son of the Morning The Prince of Darkness.
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It was the Sin of Self-love which turned those Protoplasts Adam and Eve out of their Innocence, and by consequence out of their Paradise, which they held and possessed by That one Tenure.
It was the since of Self-love which turned those Protoplasts Adam and Eve out of their Innocence, and by consequence out of their Paradise, which they held and possessed by That one Tenure.
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And 'tis the first we are to learn, in the School of our Master Iesus Christ. It being the Causa-sine-quanon of all other Duties in a Christian. For whosoever has once attain'd a good Degree of Self-denial, or of Self-hatred for Sins committed, can fast from eating, when he is hungry;
And it's the First we Are to Learn, in the School of our Master Iesus christ. It being the Causa-sine-quanon of all other Duties in a Christian. For whosoever has once attained a good Degree of Self-denial, or of Self-hatred for Sins committed, can fast from eating, when he is hungry;
How did St. Peter, when he repented, revenge himself upon himself, for his having so basely (out of Self-love ) not only disown'd, but forsworn his Lord? He did not only deny Himself, in opposition to his Denial of Jesus Christ,
How did Saint Peter, when he repented, revenge himself upon himself, for his having so basely (out of Self-love) not only disowned, but forsworn his Lord? He did not only deny Himself, in opposition to his Denial of jesus christ,
or suffer'd, how did he bear down all before him, (not only all the World, but the Flesh, and the Devil too,) as mighty Cataracts and Torrents do sticks and straws? So did Peter, as well as Paul, courageously sight the good sight of Faith.
or suffered, how did he bear down all before him, (not only all the World, but the Flesh, and the devil too,) as mighty Cataracts and Torrents do sticks and straws? So did Peter, as well as Paul, courageously sighed the good sighed of Faith.
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And when the Son of Man cometh to be the Judge of Quick and Dead, (Lord!) how much (or rather how little,) shall he find of such fighting and conquering Faith upon the Earth?
And when the Son of Man comes to be the Judge of Quick and Dead, (Lord!) how much (or rather how little,) shall he find of such fighting and conquering Faith upon the Earth?
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No, The Faith which He shall find in comparatively None (that is to say in very few ) at his second Coming, is such a Faith as strongly works by a Love of others; which is said with great reason to be The fulfilling of the Law in Both the Tables of The Decalogue, (which our Blessed Lord came to fulfil and perfect, not to abrogate,
No, The Faith which He shall find in comparatively None (that is to say in very few) At his second Coming, is such a Faith as strongly works by a Love of Others; which is said with great reason to be The fulfilling of the Law in Both the Tables of The Decalogue, (which our Blessed Lord Come to fulfil and perfect, not to abrogate,
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so a truly Christian Faith, which is operative, and works by a due love of others, (a love of God with all our hearts, and of our Neighbour as our selves, ) cannot choose but be the Root of all the Good fruits to be imagin'd.
so a truly Christian Faith, which is operative, and works by a due love of Others, (a love of God with all our hearts, and of our Neighbour as our selves,) cannot choose but be the Root of all the Good fruits to be imagined.
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For how can any man indure to be rebelling against his God, whom he does love with all his Soul, and above Himself? And how can any man ( knowingly ) suffer himself to be induced to wrong his Neighbour, whom he does love without hypocrisie, and As Himself? that is,
For how can any man endure to be rebelling against his God, whom he does love with all his Soul, and above Himself? And how can any man (knowingly) suffer himself to be induced to wrong his Neighbour, whom he does love without hypocrisy, and As Himself? that is,
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as sincerely, thô not as well; or as well, (if you please,) thô not as much. With a sicut similitudinis, thô not aequalitatis. In which sense 'tis said by our Lord Himself, Be ye perfect, As your Father in Heaven is perfect. He does not there say, Be ye as perfect as he is perfect;
as sincerely, though not as well; or as well, (if you please,) though not as much. With a sicut similitudinis, though not aequalitatis. In which sense it's said by our Lord Himself, Be you perfect, As your Father in Heaven is perfect. He does not there say, Be you as perfect as he is perfect;
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For as God is said in Scripture to have made Man in his own Likeness, so we may say by the same reason, that he makes a Man's perfection, (thô at a vast and humble distance) in the Similitude of his own. Now if what I have said of a True Christian Faith as it works by Love, and as it is the Substance of Things hoped for, and as it is the Evidence of Things not seen, and as 'tis that whereby a Believer overcometh the world, be duly compared with all before it, touching the faithlesness,
For as God is said in Scripture to have made Man in his own Likeness, so we may say by the same reason, that he makes a Man's perfection, (though At a vast and humble distance) in the Similitude of his own. Now if what I have said of a True Christian Faith as it works by Love, and as it is the Substance of Things hoped for, and as it is the Evidence of Things not seen, and as it's that whereby a Believer Overcometh the world, be duly compared with all before it, touching the faithlessness,
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and malignity, the wants of love, and common honesty, wherewith the world is overcome; 'Twill not be difficult to conclude, That when the Son of Man cometh, (let his coming be when it will,) He will find his own Prophecy fulfill'd amongst us.
and malignity, the Wants of love, and Common honesty, wherewith the world is overcome; It'll not be difficult to conclude, That when the Son of Man comes, (let his coming be when it will,) He will find his own Prophecy fulfilled among us.
§ 12. Perhaps 'tis too little a thing to mention either Cotterus, or Dabricius, or Christina Poniatovia, however their Praedictions touching Christendom in general,
§ 12. Perhaps it's too little a thing to mention either Cotterus, or Dabricius, or Christina Poniatovia, however their Predictions touching Christendom in general,
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Nor will I apply That of David touching Absolom's Rebellion, and the general Revolt occasion'd by it, stigmatized in the Fourteenth and in the Three and fiftieth Psalm: The Fool hath said in his Heart There is no God.
Nor will I apply That of David touching Absolom's Rebellion, and the general Revolt occasioned by it, stigmatized in the Fourteenth and in the Three and fiftieth Psalm: The Fool hath said in his Heart There is no God.
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(I do not speak of These things in this unlimited universality, unless it be by a Paralipsis. ) But This I think I may say with every man's suffrage and consent, There is so eminent a Defection from God and Goodness throughout the World, that Most do seem to have renounced,
(I do not speak of These things in this unlimited universality, unless it be by a Paralipsis.) But This I think I may say with every Man's suffrage and consent, There is so eminent a Defection from God and goodness throughout the World, that Most do seem to have renounced,
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The Tongues of men are their own; their Thoughts are free; their Wills invisible; and the secrets of their Hearts are known to God only, The Searcher of them. But yet as far as mens Actions are the Interpreters of their Hearts,
The Tongues of men Are their own; their Thoughts Are free; their Wills invisible; and the secrets of their Hearts Are known to God only, The Searcher of them. But yet as Far as men's Actions Are the Interpreters of their Hearts,
and as far as they discover an Epidemical Decay of Christian strictness, a Decay of That Seriousness in Reality and Substance, which some poor Quakers retain in Shew, a Decay of all Duties to God and Man, a Decay of Moral Honesty,
and as Far as they discover an Epidemical Decay of Christian strictness, a Decay of That Seriousness in Reality and Substance, which Some poor Quakers retain in Show, a Decay of all Duties to God and Man, a Decay of Moral Honesty,
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and Humanity it self, and (which is the Top of all Impiety) a devilish blending and confounding the very Natures of Right and Wrong, a turning Religion Topsy Turvy, calling Evil Good, and Good Evil, putting Bitter for Sweet,
and Humanity it self, and (which is the Top of all Impiety) a devilish blending and confounding the very Nature's of Right and Wrong, a turning Religion Topsy Turvy, calling Evil Good, and Good Evil, putting Bitter for Sweet,
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and Sweet for Bitter, Light for Darkness, and Darkness for Light, holding Perjury, and Parricide, Killing of Kings, and Subverting of Kingdoms, not only Innocent, but Pious, not only Laudable and Vertuous,
and Sweet for Bitter, Light for Darkness, and Darkness for Light, holding Perjury, and Parricide, Killing of Kings, and Subverting of Kingdoms, not only Innocent, but Pious, not only Laudable and Virtuous,
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but the most highly Meritorious, and Supererogating Works of the purest Christians, nor only of the purest, but of the only true Christians in all the World, the Only Members of the true Church,
but the most highly Meritorious, and Supererogating Works of the Purest Christians, nor only of the Purest, but of the only true Christians in all the World, the Only Members of the true Church,
and Only Heirs of Salvation, whilst they who dare not break Oaths of Allegiance and Supremacy, dare not rail at and libel the Laws in force, dare not rebel against their Governours, dare not fall down and worship the Jesuites Idol,
and Only Heirs of Salvation, while they who Dare not break Oaths of Allegiance and Supremacy, Dare not rail At and libel the Laws in force, Dare not rebel against their Governors, Dare not fallen down and worship the Jesuits Idol,
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§ 13. I am far from undertaking (what yet some have done) to name the last Days of the Son of Man, or the Time of his coming to the avenging of His Elect, and to judge the World.
§ 13. I am Far from undertaking (what yet Some have done) to name the last Days of the Son of Man, or the Time of his coming to the avenging of His Elect, and to judge the World.
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as well as from the Mouths of Three at least of his Apostles,) that we must not infer the Day of Doom is far off, because there are few prepare for it, and even the wisest do not expect it;
as well as from the Mouths of Three At least of his Apostles,) that we must not infer the Day of Doom is Far off, Because there Are few prepare for it, and even the Wisest do not expect it;
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No, It's seeming very far off, is rather a Sign of its Approach. For The Scriptures tell us expresly, That Christ at his Coming will surprize us as a Thief in the Night.
No, It's seeming very Far off, is rather a Signen of its Approach. For The Scriptures tell us expressly, That christ At his Coming will surprise us as a Thief in the Night.
They did eat, they drank, they bought, they sold, they planted, they builded, (unto which it may be added, they play'd, they sported, they were indulging all their Lusts,) when behold the same day wherein Lot went out of Sodom, The Fire and Brimstone rained down,
They did eat, they drank, they bought, they sold, they planted, they built, (unto which it may be added, they played, they sported, they were indulging all their Lustiest,) when behold the same day wherein Lot went out of Sodom, The Fire and Brimstone reigned down,
or within it, whether in Asia, or in Italy, in Germany, or in Spain, in France, or England, ] shall say in his heart, My Lord delayeth his Coming, whereupon He shall praesume to smite his fellow Servants,
or within it, whither in Asia, or in Italy, in Germany, or in Spain, in France, or England, ] shall say in his heart, My Lord delayeth his Coming, whereupon He shall presume to smite his fellow Servants,
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so Universal, so Epidemical a state of Depravation, but that every one in his station do labour hard to mend one: That we all watch and pray, lest we enter into Temptation? or that if we cannot escape the Temptations of the World,
so Universal, so Epidemical a state of Depravation, but that every one in his station do labour hard to mend one: That we all watch and pray, lest we enter into Temptation? or that if we cannot escape the Temptations of the World,
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yet by the powerful Grace of God, well cooperated with, we may be able to overcome them? In order whereunto, we must not only watch and pray for a Time, and examin our selves duly, whether we be in the Faith of Christ;
yet by the powerful Grace of God, well cooperated with, we may be able to overcome them? In order whereunto, we must not only watch and pray for a Time, and examine our selves duly, whither we be in the Faith of christ;
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We must stand fast in it. Our watching must be constant; our praying always. So expresly saith our Saviour in the first Verse of That Paragraph, whereof my Text is the Conclusion. For The Parable which he spake, was (says St. Luke ) to This End, that men ought always to pray, and not to faint.
We must stand fast in it. Our watching must be constant; our praying always. So expressly Says our Saviour in the First Verse of That Paragraph, whereof my Text is the Conclusion. For The Parable which he spoke, was (Says Saint Lycia) to This End, that men ought always to pray, and not to faint.
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We ought to pray without ceasing, as St. Paul bids his Thessalonians. NONLATINALPHABET saith the first, NONLATINALPHABET saith the second, we must be a kind of Euchites, (be it spoken cum grano Salis, ) we must pray without End, or Intermission. And that for This reason,
We ought to pray without ceasing, as Saint Paul bids his Thessalonians. Says the First, Says the second, we must be a kind of Euchites, (be it spoken cum grano Salis,) we must pray without End, or Intermission. And that for This reason,
and so conducible to Salvation, that even Then when Simon Magus was in the Gall of Bitterness, and in the Bond of Iniquity, St. Peter bid him Pray to God, if perhaps the Thought of his heart might be forgiven him.
and so conducible to Salvation, that even Then when Simon Magus was in the Gall of Bitterness, and in the Bound of Iniquity, Saint Peter bid him Pray to God, if perhaps the Thought of his heart might be forgiven him.
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Pray therefore we must, that we may not fall. And if at any time we are fallen, still we must pray, that we may rise. And still for fear of relapsing, we must watch unto Prayer, and we must watch thereunto with all perseverance. That so at what time soever The Master of the House shall come, whether at Evening, or at Midnight, or in the Morning, we may be found like wise Virgins with Oyl in our Lamps, or in the Number of the few Faithful and blessed Servants, whom our Lord when he comes shall find so Doing:
Pray Therefore we must, that we may not fallen. And if At any time we Are fallen, still we must pray, that we may rise. And still for Fear of relapsing, we must watch unto Prayer, and we must watch thereunto with all perseverance. That so At what time soever The Master of the House shall come, whither At Evening, or At Midnight, or in the Morning, we may be found like wise Virgins with Oil in our Lamps, or in the Number of the few Faithful and blessed Servants, whom our Lord when he comes shall find so Doing:
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§ 1. THere is a Time when in Scripture God is said to tempt Man. And again there is a Time when Man is said to tempt God. Last of all there is a Time when the Devil is said to tempt Both; and Both at once in this Text, in which are met the two Natures of God and Man. Now though to Tempt in each Case is still a phrase of one sound, yet is it often found to be of very different significations. Indeed so different, that they may seem to contradict. For Moses saith, God tempted Abraham; And yet St. Paul saith, God tempteth no man. It is implyed by our Saviour, that God is tempted at least by some;
§ 1. THere is a Time when in Scripture God is said to tempt Man. And again there is a Time when Man is said to tempt God. Last of all there is a Time when the devil is said to tempt Both; and Both At once in this Text, in which Are met the two Nature's of God and Man. Now though to Tempt in each Case is still a phrase of one found, yet is it often found to be of very different significations. Indeed so different, that they may seem to contradict. For Moses Says, God tempted Abraham; And yet Saint Paul Says, God tempts no man. It is employed by our Saviour, that God is tempted At least by Some;
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Now the way to reconcile them is briefly This. When God is said to tempt Man, it signifies nothing but a Trial, a kind of Search which God makes in the Heart of man.
Now the Way to reconcile them is briefly This. When God is said to tempt Man, it signifies nothing but a Trial, a kind of Search which God makes in the Heart of man.
But 'tis to admonish him of his weakness, or to convince him of his hypocrisie, or else to evidence his Faith, or to exercise his Patience, or to make his Integrity the more conspicuous, and rewardable, that God is pleased to explore and to search his Heart.
But it's to admonish him of his weakness, or to convince him of his hypocrisy, or Else to evidence his Faith, or to exercise his Patience, or to make his Integrity the more conspicuous, and rewardable, that God is pleased to explore and to search his Heart.
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§ 2. Man (in the second place) is said to tempt God, when without any Necessity, or Assurance of Success, he rashly goes out of his Calling to meet with Danger. Or when without any Warrant, whether from the Spirit, or Word of God, he gladly falls into Distress, (like Eldavid the false Messias, of whom we read in learned Buxtorf, ) supposing God, by some Miracle, will help him out.
§ 2. Man (in the second place) is said to tempt God, when without any Necessity, or Assurance of Success, he rashly Goes out of his Calling to meet with Danger. Or when without any Warrant, whither from the Spirit, or Word of God, he gladly falls into Distress, (like Eldavid the false Messias, of whom we read in learned Buxtorf,) supposing God, by Some Miracle, will help him out.
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For what is this but to explore, or to make a Trial, both of the Power, and Goodness, and Truth of God? not at all out of Faith in his Word and Promise, but out of a wanton Curiosity, or bold Praesumption.
For what is this but to explore, or to make a Trial, both of the Power, and goodness, and Truth of God? not At all out of Faith in his Word and Promise, but out of a wanton Curiosity, or bold Presumption.
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when not only without, but against the Word, he does solicite and intice to something or other which is Evil. And thus our Lord is said in Scripture to have been tempted, even as We. Not by Hunger only and Thirst, by Cold and Nakedness, by Slander and Disgrace, by Pangs and Torments,
when not only without, but against the Word, he does solicit and entice to something or other which is Evil. And thus our Lord is said in Scripture to have been tempted, even as We. Not by Hunger only and Thirst, by Cold and Nakedness, by Slander and Disgrace, by Pangs and Torments,
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And the Motto on his Ensign, is [ Now, or Never. ] For as the Roman Triarij, when their two first Squadrons had fought in vain, were depended upon at last as their only Refuge; So when the Devil had been improsperous in his two first Onsets upon our Saviour, He comes at last to make use of All the Kingdoms of the Earth, and the Glory of them;
And the Motto on his Ensign, is [ Now, or Never. ] For as the Roman Triarii, when their two First Squadrons had fought in vain, were depended upon At last as their only Refuge; So when the devil had been improsperous in his two First Onsets upon our Saviour, He comes At last to make use of All the Kingdoms of the Earth, and the Glory of them;
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clearly looking upon This, as his most formidable Reserve; And even against the Fortifications, not only of the Innocence, but the Divinity of our Lord, (who was no less the Lord of Armies, than Prince of Peace, ) his most ingenious, most powerful, most hopeful Stratagem.
clearly looking upon This, as his most formidable Reserve; And even against the Fortifications, not only of the Innocence, but the Divinity of our Lord, (who was no less the Lord of Armies, than Prince of Peace,) his most ingenious, most powerful, most hopeful Stratagem.
But out of these Generals put together, we may (by the help of a little Logick) draw four Particulars. Each of which will be a Doctrin, whereof it will be easy to make good Use. 1. The First particular Doctrin is, That the Kingdoms of the Earth, and the Glory of them, being all met together (as here they are,) do amount to nothing more,
But out of these Generals put together, we may (by the help of a little Logic) draw four Particulars. Each of which will be a Doctrine, whereof it will be easy to make good Use. 1. The First particular Doctrine is, That the Kingdoms of the Earth, and the Glory of them, being all met together (as Here they Are,) do amount to nothing more,
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than so many glittering Temptations. 2. The Second is, That all the Goods of this World, however lovely they may appear to Carnal Reason, or Common Sense, are yet by God's Patience, and wise Permission, in the Devil 's Proffer, and Disposal. I say They are so by God's Permission, because the Devil can give nothing, till God gives leave; which,
than so many glittering Temptations. 2. The Second is, That all the Goods of this World, however lovely they may appear to Carnal Reason, or Common Sense, Are yet by God's Patience, and wise Permission, in the devil is Proffer, and Disposal. I say They Are so by God's Permission, Because the devil can give nothing, till God gives leave; which,
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for wise and just Ends, it often pleaseth him to afford. 3. The Third Doctrin is, That the utmost Scope and Drift of all the Donatives of the Tempter, is to steal our Hearts from God, and to turn them wholly upon Himself. He never Proffers, but with a dangerous Proviso. He does it liberally indeed, [ All these things will I give thee, ] But with a covetous Supposition, [ if, falling down, thou wilt worship me.
for wise and just Ends, it often Pleases him to afford. 3. The Third Doctrine is, That the utmost Scope and Drift of all the Donatives of the Tempter, is to steal our Hearts from God, and to turn them wholly upon Himself. He never Proffers, but with a dangerous Proviso. He does it liberally indeed, [ All these things will I give thee, ] But with a covetous Supposition, [ if, falling down, thou wilt worship me.
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and goodly, ( even the Kingdoms of the Earth, and the Glory of them, ) is yet most ready to part with All, in exchange for an Act of our Adoration. To attain the NONLATINALPHABET, The All that our Tempter can give, or offer, nothing more needs be done,
and goodly, (even the Kingdoms of the Earth, and the Glory of them,) is yet most ready to part with All, in exchange for an Act of our Adoration. To attain the, The All that our Tempter can give, or offer, nothing more needs be done,
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§ 1. To prove the First of these Four, [ That the Kingdoms of the Earth, when they are All put together, make but a glittering Temptation, or handsom Snare, ] we need not argue or dispute from a fitter Topick,
§ 1. To prove the First of these Four, [ That the Kingdoms of the Earth, when they Are All put together, make but a glittering Temptation, or handsome Snare, ] we need not argue or dispute from a fitter Topic,
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Who, when he could not corrupt our Saviour by all the Miseries of Want, did now at last attempt to do it by the bountiful Overtures of Plenty. Nor can we think he was so silly, as not to rise in his Temptations, from the less unto the greater.
Who, when he could not corrupt our Saviour by all the Misery's of Want, did now At last attempt to do it by the bountiful Overtures of Plenty. Nor can we think he was so silly, as not to rise in his Temptations, from the less unto the greater.
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It being for nothing but his Subtilty, in conjunction with his Malice, that He is call'd The Old Serpent; And is said by St. Iohn, to have deceiv'd the whole World. And if the Children of this World are wiser in their kind (as our Saviour says they are) than the Children of Light, How much more is their Father, who for the Power of his working,
It being for nothing but his Subtlety, in conjunction with his Malice, that He is called The Old Serpent; And is said by Saint John, to have deceived the Whole World. And if the Children of this World Are Wiser in their kind (as our Saviour Says they Are) than the Children of Light, How much more is their Father, who for the Power of his working,
and Success of his Policy, is called sometimes The Prince, and once The God of this World? Nor is it certainly for Nothing, that The Devil has in Scripture such glorious Titles. For if we consider the world of men, who are divided in their Affections 'twixt Christ and Satan, we shall find by their Actions, (the best Interpreters of their Hearts ) that the Territories of Satan are much the greater.
and Success of his Policy, is called sometime The Prince, and once The God of this World? Nor is it Certainly for Nothing, that The devil has in Scripture such glorious Titles. For if we Consider the world of men, who Are divided in their Affections betwixt christ and Satan, we shall find by their Actions, (the best Interpreters of their Hearts) that the Territories of Satan Are much the greater.
whereas (in comparison,) the way to Life is but Narrow, and They that go thither (he saith) are few. And therefore Those unclean Spirits which are expressed by St. Paul to be the Spirits now working in the Children of Disobedience, are but little after call'd by the same Apostle, The Principalities, and the Powers, and (which is more) NONLATINALPHABET, the Rulers of this World.
whereas (in comparison,) the Way to Life is but Narrow, and They that go thither (he Says) Are few. And Therefore Those unclean Spirits which Are expressed by Saint Paul to be the Spirits now working in the Children of Disobedience, Are but little After called by the same Apostle, The Principalities, and the Powers, and (which is more), the Rulers of this World.
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What may therefore be the reason, why so few should fight manfully under the Banner of our Saviour, who therefore said truly, His Kingdom is not of this World, And so many under Satan 's, who thence is said to be the Ruler, and the God of this world? It cannot be because God is more unwilling to be obey'd,
What may Therefore be the reason, why so few should fight manfully under the Banner of our Saviour, who Therefore said truly, His Kingdom is not of this World, And so many under Satan is, who thence is said to be the Ruler, and the God of this world? It cannot be Because God is more unwilling to be obeyed,
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or more powerful to corrupt, than God to purifie. For could it consist with God's oeconomy, to work on our Wills by That Omnipotence, by which the Wind and the Fire and the Sea obey him, we should not be in a capacity to break his Praecepts;
or more powerful to corrupt, than God to purify. For could it consist with God's economy, to work on our Wills by That Omnipotence, by which the Wind and the Fire and the Sea obey him, we should not be in a capacity to break his Precepts;
and that in viâ; not yet arriv'd at our Journeys end, but in a Tendency from Earth, either to Heaven, or to Hell; not indefectibly good, like the Spirits in Heaven, nor consummately evil, like those in Hell, but as it were NONLATINALPHABET, in the Skirts, or the Confines betwixt them Both;
and that in viâ; not yet arrived At our Journeys end, but in a Tendency from Earth, either to Heaven, or to Hell; not indefectibly good, like the Spirits in Heaven, nor consummately evil, like those in Hell, but as it were, in the Skirts, or the Confines betwixt them Both;
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in such a manner as is agreeable with the nature we are of, and with the condition we are in. Does not press us by any force to list our selves in his Army; But freely leaves us our option, either to be Royalists, or Rebels to him.
in such a manner as is agreeable with the nature we Are of, and with the condition we Are in. Does not press us by any force to list our selves in his Army; But freely leaves us our option, either to be Royalists, or Rebels to him.
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Nor can it derogate from his Goodness, that he leaves it in our power to be rebellious; because he gives us sufficient Grace, whereby he enables us to obey. It is not therefore by a Fatality that Satan has got so many Soldiers;
Nor can it derogate from his goodness, that he leaves it in our power to be rebellious; Because he gives us sufficient Grace, whereby he enables us to obey. It is not Therefore by a Fatality that Satan has god so many Soldiers;
Who cannot say that the Tempter does irresistibly debauch them, though with the Vanities of the World he does assault them from without, and with the Treacheries of the Flesh he does surprise them from within. For the Devil's very utmost is but to tempt us.
Who cannot say that the Tempter does irresistibly debauch them, though with the Vanities of the World he does assault them from without, and with the Treacheries of the Flesh he does surprise them from within. For the Devil's very utmost is but to tempt us.
And let the matter of Temptation be what it will, whether Honour, or Disgrace, whether Pain, or Pleasure, whether Frights, or Flatteries, whether want, or superfluity, or even the same in the Text wherewith he tempted our Blessed Saviour, [ All the Kingdoms of the Earth, and the Glory of them;
And let the matter of Temptation be what it will, whither Honour, or Disgrace, whither Pain, or Pleasure, whither Frights, or Flatteries, whither want, or superfluity, or even the same in the Text wherewith he tempted our Blessed Saviour, [ All the Kingdoms of the Earth, and the Glory of them;
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as that of Abaddon, and Apollyon, a Murderer from the Beginning, a Lyon, and a Red Dragon, a Roaring Lyon, and a Serpent. And in one respect or other he is indeed each of These.
as that of Abaddon, and Apollyon, a Murderer from the Beginning, a lion, and a Read Dragon, a Roaring lion, and a Serpent. And in one respect or other he is indeed each of These.
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But yet he carrys away the Wills and Assents of men, not as a Lyon, only by Strength; nor as a Roaring one, by Rapacity; but rather as a Serpent, by Circumvention.
But yet he carrys away the Wills and Assents of men, not as a lion, only by Strength; nor as a Roaring one, by Rapacity; but rather as a Serpent, by Circumvention.
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and put a Block out of the way too, at which too many are wont to stumble;) can we imagin it to be likely, that the old experienced Serpent, the subtlest Creature under Heaven, could be so stupid and obtuse in the Art of Mischief,
and put a Block out of the Way too, At which too many Are wont to Stumble;) can we imagine it to be likely, that the old experienced Serpent, the subtlest Creature under Heaven, could be so stupid and obtuse in the Art of Mischief,
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as to employ his chief strength upon a Design of less importance, and to reserve his weakest force for his very last Onset, or Assault? At first he tempted our Blessed Saviour to nothing else but Distrust; and therefore only made use of his being hungry, (v. 3.) Next he tempted him to Praesumption, which is the opposite Provocation;
as to employ his chief strength upon a Design of less importance, and to reserve his Weakest force for his very last Onset, or Assault? At First he tempted our Blessed Saviour to nothing Else but Distrust; and Therefore only made use of his being hungry, (v. 3.) Next he tempted him to Presumption, which is the opposite Provocation;
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He knew that Christ was the Son of God, because he heard him so declared by God the Father, (Chap. 3. v. 17.) He also knew the Son of God to be God the Son too.
He knew that christ was the Son of God, Because he herd him so declared by God the Father, (Chap. 3. v. 17.) He also knew the Son of God to be God the Son too.
§ 4. This then does lead us to see the reason, why 'tis said by St. Paul, That the love of mony is the Root of all Evil. And why by St. Iames, Go to now ye rich men, weep and howl for the Miseries that shall come upon you.
§ 4. This then does led us to see the reason, why it's said by Saint Paul, That the love of money is the Root of all Evil. And why by Saint James, Go to now you rich men, weep and howl for the Misery's that shall come upon you.
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Nor can we render a better reason, (as long as Charity sits as Iudge, ) why so many who have been placed upon exceeding high Mountains, (a great deal higher even than That on which the Devil here placed our Blessed Saviour,) from whence they could not only see, but injoy the Kingdoms of the Earth,
Nor can we render a better reason, (as long as Charity sits as Judge,) why so many who have been placed upon exceeding high Mountains, (a great deal higher even than That on which the devil Here placed our Blessed Saviour,) from whence they could not only see, but enjoy the Kingdoms of the Earth,
For when I say that worldly Greatness is one of the Devil's most cogent Engines, whereby to batter down the Castle or Soul of Man, I am far from implying 'tis irresistible. Though I argue that the Devil is then the greatest Poliorxetick, (as Soldiers word it) when he lays Siege to a man's Soul with All the Kingdoms of the Earth;
For when I say that worldly Greatness is one of the Devil's most cogent Engines, whereby to batter down the Castle or Soul of Man, I am Far from implying it's irresistible. Though I argue that the devil is then the greatest Poliorxetick, (as Soldiers word it) when he lays Siege to a Man's Soul with All the Kingdoms of the Earth;
and that (as He did,) with an NONLATINALPHABET, get thee hence Satan. Honour and Riches are but Temptations; and Temptations in Themselves are but Things Indifferent; which, accordingly as they are us'd, do administer a Nourishment to Vice, or Vertue. Just as the very same Sword is of it self apt to serve to the most contrary Effects;
and that (as He did,) with an, get thee hence Satan. Honour and Riches Are but Temptations; and Temptations in Themselves Are but Things Indifferent; which, accordingly as they Are used, do administer a Nourishment to Vice, or Virtue. Just as the very same Sword is of it self apt to serve to the most contrary Effects;
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And thus the same Meat and Drink, as it meets with an immoderate, or sober Appetite, serves for the Mischief of a Surfeit, or for a necessary Refection. The strength of a Temptation, as it does in part lessen the Sinner's Guilt, when yielded to, and comply'd with;
And thus the same Meat and Drink, as it meets with an immoderate, or Sobrium Appetite, serves for the Mischief of a Surfeit, or for a necessary Refection. The strength of a Temptation, as it does in part lessen the Sinner's Gilded, when yielded to, and complied with;
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so does it heighten the vertue too, when victoriously resisted. And as the Angels who fell from a state of Innocence and Bliss, were the less capable of rising, in that they fell without a Tempter; so the Angels who never fell, are the less capable of the Coronets which Virgins and Martyrs shall wear in Heaven,
so does it heighten the virtue too, when victoriously resisted. And as the Angels who fell from a state of Innocence and Bliss, were the less capable of rising, in that they fell without a Tempter; so the Angels who never fell, Are the less capable of the Coronets which Virgins and Martyrs shall wear in Heaven,
This then (we must confess) is the great Benefit of Temptations, (to give our Enemies their Due,) that by resisting them to the end, we manfully fight under Christ's Banner, conform our selves to his Example, and suffer for his sake,
This then (we must confess) is the great Benefit of Temptations, (to give our Enemies their Endue,) that by resisting them to the end, we manfully fight under Christ's Banner, conform our selves to his Exampl, and suffer for his sake,
as He for ours. In which respect (no doubt) it was, (as before I noted) that St. Iames began his Epistle with this remarkable Exhortation, Brethren count it all Ioy when ye fall into divers Temptations.
as He for ours. In which respect (no doubt) it was, (as before I noted) that Saint James began his Epistle with this remarkable Exhortation, Brothers count it all Joy when you fallen into diverse Temptations.
Some may wonder at the Expression, and think it impious, that at the instant in which we pray, lead us not into Temptation, we should be glad of those things we daily deprecate. But St. Iames does there speak touching proportionable Temptations, such as are not above our strength; and are not for the staggering, but for the trial of our Faith. Now the Trial of our Faith worketh Patience, and Patience breeds Hope, and Hope maketh not ashamed.
some may wonder At the Expression, and think it impious, that At the instant in which we pray, led us not into Temptation, we should be glad of those things we daily deprecate. But Saint James does there speak touching proportionable Temptations, such as Are not above our strength; and Are not for the staggering, but for the trial of our Faith. Now the Trial of our Faith works Patience, and Patience breeds Hope, and Hope makes not ashamed.
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If Christ himself had not been tempted with all the Kingdoms of the Earth, and the Glory of them, yea and afterwards too with Disgrace, and Torment, and Death it self, How then could he have led Captivity Captive? but for Injuries, and Pains, where were our Fortitude, and Patience? were it not for all sorts of forbidden Fruit, where were Continence, and Sobriety, and all other Abstinencies from Evil? were it not for Wealth and Plenty, where were Munificence, and Works of Mercy? where the Victories of Meekness, and Moderation, if there were no such thing as Glory, and worldly Greatness? Yea but for Danger, Destruction, and Death it self, how should we come by our Immortality? Our Saviour therefore,
If christ himself had not been tempted with all the Kingdoms of the Earth, and the Glory of them, yea and afterwards too with Disgrace, and Torment, and Death it self, How then could he have led Captivity Captive? but for Injuries, and Pains, where were our Fortitude, and Patience? were it not for all sorts of forbidden Fruit, where were Continence, and Sobriety, and all other Abstinences from Evil? were it not for Wealth and Plenty, where were Munificence, and Works of Mercy? where the Victories of Meekness, and Moderation, if there were no such thing as Glory, and worldly Greatness? Yea but for Danger, Destruction, and Death it self, how should we come by our Immortality? Our Saviour Therefore,
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when he compar'd a rich man's Entrance into Heaven, with the Entrance of a Camel through the Eye of a Needle, did not speak of a natural, but of a moral Impossibility.
when he compared a rich Man's Entrance into Heaven, with the Entrance of a Camel through the Eye of a Needle, did not speak of a natural, but of a moral Impossibility.
For wealthy Abraham went to Heaven, as well as poor forsaken Lazarus. And therefore St. Mark does very fitly, (not only translate, but) explain St. Matthew; saying, How hard; not, how Impossible; Nor for them that have Riches,
For wealthy Abraham went to Heaven, as well as poor forsaken Lazarus. And Therefore Saint Mark does very fitly, (not only translate, but) explain Saint Matthew; saying, How hard; not, how Impossible; Nor for them that have Riches,
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and arm'd, with greater store either of explicit, or implicit warnings. When an ingenuous young Ruler, whom Jesus lov'd, came to inquire after Eternity, and after the Means of its Attainment, there was not any thing but his Possessions, which seem'd to stand betwixt Him, and Heaven. For when his Oracle had told him, He must sell all he had,
and armed, with greater store either of explicit, or implicit Warnings. When an ingenuous young Ruler, whom jesus loved, Come to inquire After Eternity, and After the Means of its Attainment, there was not any thing but his Possessions, which seemed to stand betwixt Him, and Heaven. For when his Oracle had told him, He must fell all he had,
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Had he been worth but two Mites, he would (no doubt) have parted with them (as the poor Widow did) for a Treasure in Heaven. And That was promis'd by our Saviour, in the very same Breath, in which he was exhorted to sell all he had.
Had he been worth but two Mites, he would (no doubt) have parted with them (as the poor Widow did) for a Treasure in Heaven. And That was promised by our Saviour, in the very same Breath, in which he was exhorted to fell all he had.
Yet such a dangerous thing it is to have the Friendship of this World, by injoying all the Pleasures which Power and Plenty can purchase for us, that the Treasure in Heaven was but of cold signification,
Yet such a dangerous thing it is to have the Friendship of this World, by enjoying all the Pleasures which Power and Plenty can purchase for us, that the Treasure in Heaven was but of cold signification,
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And so a Camel may enter through the Eye of a Needle; But then the Beast must be burnt to Ashes, or cut at least into shreds and fitters, that one shred may enter before another,
And so a Camel may enter through the Eye of a Needle; But then the Beast must be burned to Ashes, or Cut At least into shreds and fitters, that one shred may enter before Another,
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§ 8. It is enough to deterr us from being grieved at the loss, or overglad in the Injoyment of worldly Goods, That the good things of this World are apt to be Enemies to all that's Good.
§ 8. It is enough to deter us from being grieved At the loss, or overglad in the Enjoyment of worldly Goods, That the good things of this World Are apt to be Enemies to all that's Good.
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They are often Enemies to Preaching; for the Deceitfulness of Riches choaks the Word, and makes the Hearer become unfruitful, (Matth. 13. 22.) They are usual Enemies to Praying; for you ask, and receive not,
They Are often Enemies to Preaching; for the Deceitfulness of Riches chokes the Word, and makes the Hearer become unfruitful, (Matthew 13. 22.) They Are usual Enemies to Praying; for you ask, and receive not,
Nor that out of malice, but love of mony. And when the Husbandmen of the Vineyard conspir'd to murder their Landlord's Heir, It was to this end alone, That the Inheritance might be Theirs, (Mark 12. 7.) Again the things of this World are general Enemies to Religion; to Religion in its practical and chiefest part;
Nor that out of malice, but love of money. And when the Husbandmen of the Vineyard conspired to murder their Landlord's Heir, It was to this end alone, That the Inheritance might be Theirs, (Mark 12. 7.) Again the things of this World Are general Enemies to Religion; to Religion in its practical and chiefest part;
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into very many foolish and hurtful Lusts, which drown the Soul in Destruction and Perdition, (1 Tim. 6. 9.) Nor was it sure without Cause, that our Saviour made Dives the Repraesentative of the Damn'd. A man of Quality,
into very many foolish and hurtful Lustiest, which drown the Soul in Destruction and Perdition, (1 Tim. 6. 9.) Nor was it sure without Cause, that our Saviour made Dives the Representative of the Damned. A man of Quality,
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Which was so far from being a Narrative of any Particular man's Case, that I could never read of any whose name was Dives, much less that there was such in the time of Lazarus. Nor was Lazarus there meant of any Begger in particular, who lay full of Sores at the Rich man's Gate.
Which was so Far from being a Narrative of any Particular Man's Case, that I could never read of any whose name was Dives, much less that there was such in the time of Lazarus. Nor was Lazarus there meant of any Beggar in particular, who lay full of Sores At the Rich Man's Gate.
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But all was spoken in a Parable, And that as 'twere on purpose to let us know, what kind of Voiagers more especially are bound for Heaven, and for Hell; and with what sorts of People they Both are aptest to be stock't:
But all was spoken in a Parable, And that as 'twere on purpose to let us know, what kind of Voiagers more especially Are bound for Heaven, and for Hell; and with what sorts of People they Both Are aptest to be stocked:
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Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things; But now he is comforted, and Thou art tormented.
Son, Remember that thou in thy life time Received thy good things, and likewise Lazarus evil things; But now he is comforted, and Thou art tormented.
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And when (agreably to this) our Blessed Lord denounc'd a Woe unto Them that were Rich, He gave this Reason, Because they had received their Consolation. They had already been possess'd of their Lot and Portion of Felicity. The Scales hereafter would be turn'd,
And when (agreeably to this) our Blessed Lord denounced a Woe unto Them that were Rich, He gave this Reason, Because they had received their Consolation. They had already been possessed of their Lot and Portion of Felicity. The Scales hereafter would be turned,
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And in this respect at least 'twas fitly said by those Voluptuaries, the Hectors of their Times in the Book of Wisdom; Let none of us go without his Part of Voluptuousness.
And in this respect At least 'twas fitly said by those Voluptuaries, the Hectors of their Times in the Book of Wisdom; Let none of us go without his Part of Voluptuousness.
§ 9. Now the Reasons of this unhappiness, That the good things of this World are the goodliest Snares and Temptations, and such as our Adversary the Devil does put his chiefest Trust in, are these that follow.
§ 9. Now the Reasons of this unhappiness, That the good things of this World Are the Goodliest Snares and Temptations, and such as our Adversary the devil does put his chiefest Trust in, Are these that follow.
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and may be called not improperly his Mammon's Mule. Our Lord ingeminated his Caveat against the Daughters of the Horse-Leech, as if 'twere That against which a Man could never be too much warn'd.
and may be called not improperly his Mammon's Mule. Our Lord ingeminated his Caveat against the Daughters of the Horse-Leech, as if 'twere That against which a Man could never be too much warned.
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a Caution purposely redoubled, for the securing us from an Affection which is the Root of all Evil. So very far is a man's life from consisting in the Abundance of the things which he possesseth, so very far from being able to add a Cubit to his Stature, a Minute to his Duration, or a Grain to his Contentment, that they give him a Poverty to be pitied, in that they make him not rich, towards God, or Himself. Rich towards God he cannot be, who layeth up Treasure for himself.
a Caution purposely redoubled, for the securing us from an Affection which is the Root of all Evil. So very Far is a Man's life from consisting in the Abundance of the things which he Possesses, so very Far from being able to add a Cubit to his Stature, a Minute to his Duration, or a Grain to his Contentment, that they give him a Poverty to be pitied, in that they make him not rich, towards God, or Himself. Rich towards God he cannot be, who Layeth up Treasure for himself.
No nor Rich towards Himself, who layeth it up for he-knows-net-whom; whether his Son, or his Son's Guardian, or for One who will be able to squeeze them Both. There being commonly one or other to whom the rest are but Spunges; nor can they tell either how soon, or by what kind of Hand they may all be squeez'd.
No nor Rich towards Himself, who Layeth it up for he-knows-net-whom; whither his Son, or his Son's Guardian, or for One who will be able to squeeze them Both. There being commonly one or other to whom the rest Are but Sponges; nor can they tell either how soon, or by what kind of Hand they may all be squeezed.
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and as likely his Enemies, as his Friends. It was the Character of a Fool, which David gave of the Niggard, He heapeth up Riches, and cannot tell who shall gather them. And the Niggard (as I think) is the only man, on whom our Lord fastens the name of Fool. Dost thou talk of pulling down, and of building up, and of making provision for time to come? Thou fool! this Night thy Soul shall be required of thee.
and as likely his Enemies, as his Friends. It was the Character of a Fool, which David gave of the Niggard, He heapeth up Riches, and cannot tell who shall gather them. And the Niggard (as I think) is the only man, on whom our Lord fastens the name of Fool. Dost thou talk of pulling down, and of building up, and of making provision for time to come? Thou fool! this Night thy Soul shall be required of thee.
much more, if they shall live under the Tyranny of their Lusts. For if they pay Tribute to their Ambition, and Contributions to their Gluttony, and large Excise to their other Vices, such as is their childish dotage upon the Vanities and the Pomps and chargeable Customs of the World, (alas!) the main of their Revenue goes out in Taxes. For a man's own Lusts are the greatest Oppressors to be imagin'd.
much more, if they shall live under the Tyranny of their Lusts. For if they pay Tribute to their Ambition, and Contributions to their Gluttony, and large Excise to their other Vices, such as is their childish dotage upon the Vanities and the Pomps and chargeable Customs of the World, (alas!) the main of their Revenue Goes out in Taxes. For a Man's own Lustiest Are the greatest Oppressors's to be imagined.
Even the Fruit of his Body is the fullest of bitterness to his Soul. The more he heapeth up Treasure, in Intuition of his Children, the more he tempts them to be his Enemies, if They at least may be thought Enemies, who do not only wish his Death,
Even the Fruit of his Body is the Fullest of bitterness to his Soul. The more he heapeth up Treasure, in Intuition of his Children, the more he tempts them to be his Enemies, if They At least may be Thought Enemies, who do not only wish his Death,
A poor man's Child will love the life of his Parents, because he lives by their labour; whilst the wealthier sort of Parents are apt to be troublesom to their Children,
A poor Man's Child will love the life of his Parents, Because he lives by their labour; while the wealthier sort of Parents Are apt to be troublesome to their Children,
all his carking and caring is, that his Purse may never be in want. He is content for his own part to fare very hardly, and to eat the Bread of Scarceness, so that his dearly beloved Purse may be but plentifully fed. So great a friendship there is betwixt Him and It. And thus it was with the wealthy Niggard in the Gospel;
all his carking and caring is, that his Purse may never be in want. He is content for his own part to fare very hardly, and to eat the Bred of Scarceness, so that his dearly Beloved Purse may be but plentifully fed. So great a friendship there is betwixt Him and It. And thus it was with the wealthy Niggard in the Gospel;
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and bestow it upon my Friends, in Hospitality; upon my Beadsmen, in Alms; upon my Self, or my Family, in Food and Rayment; but I will pull down my Barns, and build greater, and There will I bestow all my fruits and my goods. The English word in the Translation proves very emphatical, and seems to import the Niggard's Largess. It is not translated, I will gather my Goods together, or lay them up, (as the word NONLATINALPHABET might well have been,) but I will bestow them, or lay them out. Although he was sordid to himself, and as close-fisted to his Family, and to all other Persons an arrant Churl, yet to his Storehouses and Barns he was very free-hearted; he gladly bestowed upon Them, even as much as they could hold. To those his Favorites and Darlings he could not be liberal enough;
and bestow it upon my Friends, in Hospitality; upon my Beadsmen, in Alms; upon my Self, or my Family, in Food and Raiment; but I will pull down my Barns, and built greater, and There will I bestow all my fruits and my goods. The English word in the translation Proves very emphatical, and seems to import the Niggard's Largess. It is not translated, I will gather my Goods together, or lay them up, (as the word might well have been,) but I will bestow them, or lay them out. Although he was sordid to himself, and as close-fisted to his Family, and to all other Persons an arrant Churl, yet to his Storehouses and Barns he was very freehearted; he gladly bestowed upon Them, even as much as they could hold. To those his Favorites and Darlings he could not be liberal enough;
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For as where a man's Treasure is, there is his Heart; so wherever his Heart is, there he loves to lay his Treasure. Had the Rich man's heart been either in Heaven, or upon Christ, he had bestowed all his Goods upon Heavenly things; had fed Christ in his hungry Members,
For as where a Man's Treasure is, there is his Heart; so wherever his Heart is, there he loves to lay his Treasure. Had the Rich Man's heart been either in Heaven, or upon christ, he had bestowed all his Goods upon Heavenly things; had fed christ in his hungry Members,
He had erected, or indowed, either a College, or a Church, an Hospital, or an Alms-house. But his Heart ('tis plain enough) was wholly set upon his Barns; They had drawn out his Bowels; Thither went his Affections. Though a little was too much to be bestow'd upon Himself, yet All was little enough for Them; He was so passionately kind, and partial to them.
He had erected, or endowed, either a College, or a Church, an Hospital, or an Almshouse. But his Heart (it's plain enough) was wholly Set upon his Barns; They had drawn out his Bowels; Thither went his Affections. Though a little was too much to be bestowed upon Himself, yet All was little enough for Them; He was so passionately kind, and partial to them.
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One spends all upon his Back; another upon his Belly; a third upon his Titles, and Stiles of Honour; a fourth upon his Sports and Recreations; And there are (as That Parable does plainly shew,) who spend and lavish out all they have, on their Barns or Purses.
One spends all upon his Back; Another upon his Belly; a third upon his Titles, and Stile of Honour; a fourth upon his Sports and Recreations; And there Are (as That Parable does plainly show,) who spend and lavish out all they have, on their Barns or Purses.
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as what we bestow on our Barns or Baggs. To keep an open Cellar, and a very large Table, is not the Vertue oppos'd to Avarice. For we may lavish out our All, in dishonour of God's Name, as well as treasure all up, in distrust of his Providence. Our hearts will be (as I said before) in what place soever our Treasure is;
as what we bestow on our Barns or Bags. To keep an open Cellar, and a very large Table, is not the Virtue opposed to Avarice. For we may lavish out our All, in dishonour of God's Name, as well as treasure all up, in distrust of his Providence. Our hearts will be (as I said before) in what place soever our Treasure is;
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Has abundance of Fewel to feed his Fire. Is able to purchase (at any rate ) whatever is acceptable and pleasing to the greedy Appetite of the Flesh. Whereas a man that is poor, cannot go to the price of many chargeable Sins. His Lamp burns faintly, for want of Oyl. Fulness of Bread is such a thing,
Has abundance of Fuel to feed his Fire. Is able to purchase (At any rate) whatever is acceptable and pleasing to the greedy Appetite of the Flesh. Whereas a man that is poor, cannot go to the price of many chargeable Sins. His Lamp burns faintly, for want of Oil. Fullness of Bred is such a thing,
as was reckon'd for one of the Sins of Sodom, and commonly follows a Great Estate. So that That which the rich man esteems his blessing, may prove the subject of a very great Curse. For thus we read in the Psalmist, Let their Table be made a Snare to take them withal.
as was reckoned for one of the Sins of Sodom, and commonly follows a Great Estate. So that That which the rich man esteems his blessing, may prove the Subject of a very great Curse. For thus we read in the Psalmist, Let their Table be made a Snare to take them withal.
Thus we have the two Branches of the first and chief Reason, why the Worlds Good things are the goodliest Snares and Temptations; and such as our Adversary the Devil does most rely on.
Thus we have the two Branches of the First and chief Reason, why the World's Good things Are the Goodliest Snares and Temptations; and such as our Adversary the devil does most rely on.
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§ 12. Again the Goods of this World are apt to breed and nourish Pride; which was another great Sin in the men of Sodom. Plenty makes men contemptuous, and superciliously looking down on such as are poorer than Themselves.
§ 12. Again the Goods of this World Are apt to breed and nourish Pride; which was Another great since in the men of Sodom. Plenty makes men contemptuous, and superciliously looking down on such as Are Poorer than Themselves.
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Does not breed that Respect which is due to others, But that undue Respect of Persons which is express'd by Partiality, and declared against as an heinous Sin, James 2. 1, 9. It is a Custom whose Tyranny has invaded most parts of the World we live in, to have respect unto Him who weareth gay Cloathing, and to make him sit down in the upper place;
Does not breed that Respect which is due to Others, But that undue Respect of Persons which is expressed by Partiality, and declared against as an heinous since, James 2. 1, 9. It is a Custom whose Tyranny has invaded most parts of the World we live in, to have respect unto Him who weareth gay Clothing, and to make him fit down in the upper place;
whilst 'tis said to the poor man, stand Thou there, or sit here under my Footstool, (James 2. 3.) Not at all laying to heart, (as St. Iames goes on,) That God hath chosen the Poor of this World, rich in Faith,
while it's said to the poor man, stand Thou there, or fit Here under my Footstool, (James 2. 3.) Not At all laying to heart, (as Saint James Goes on,) That God hath chosen the Poor of this World, rich in Faith,
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and Heirs of the Kingdom which he hath promis'd to them that love him, (V. 5.) This is one of the main Branches of That most fatal and fruitful Tree, whereof the Love of this Worlds Goods must needs be granted to be the Root.
and Heirs of the Kingdom which he hath promised to them that love him, (V. 5.) This is one of the main Branches of That most fatal and fruitful Tree, whereof the Love of this World's Goods must needs be granted to be the Root.
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§ 13. Again the Goods of this World are very apt to breed Sloath; And this was the Third great Sin of Sodom. Not only Pride, and Fulness of Bread, but Abundance of Idleness was in her.
§ 13. Again the Goods of this World Are very apt to breed Sloth; And this was the Third great since of Sodom. Not only Pride, and Fullness of Bred, but Abundance of Idleness was in her.
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He whose Ambition leads him no higher than to the foddering of his Cattle, or the Government of his Plough, will have the least Cause of Scruple, (in all probability,) as well in his Conscience, as in his Stomach. Whereas a Man of great Plenty is not so apt to have Employment to keep him ▪ safe; and so much the less, by how much the less he has need of working.
He whose Ambition leads him no higher than to the foddering of his Cattle, or the Government of his Plough, will have the least Cause of Scruple, (in all probability,) as well in his Conscience, as in his Stomach. Whereas a Man of great Plenty is not so apt to have Employment to keep him ▪ safe; and so much the less, by how much the less he has need of working.
so as the Tempter needs not besiege him, But may take him by a Surprise. Whilst David liv'd at Bethleem with his poor Father, Goodman Iesse, where his Thoughts were taken up with his Attendance upon the Cattle, his following the Ewes great with young, in the Spring, his washing and sheering them, in the Summer, his giving them Fodder, in the Winter,
so as the Tempter needs not besiege him, But may take him by a Surprise. While David lived At Bethlehem with his poor Father, Goodman Iesse, where his Thoughts were taken up with his Attendance upon the Cattle, his following the Ewes great with young, in the Spring, his washing and sheering them, in the Summer, his giving them Fodder, in the Winter,
whilst he was thus keeping Sheep, He was able to keep Himself too, as Chast, and Harmless. But when he was placed as a King, upon a very high Mountain of worldly Greatness,
while he was thus keeping Sheep, He was able to keep Himself too, as Chaste, and Harmless. But when he was placed as a King, upon a very high Mountain of worldly Greatness,
and the Glory of them, ) as to have fallen into diverse most deadly Sins. When he lived at his Ease, and tarri'd still at Ierusalem, stretch't himself upon his Bed, and that at Noon too,
and the Glory of them,) as to have fallen into diverse most deadly Sins. When he lived At his Ease, and tarried still At Ierusalem, stretched himself upon his Bed, and that At Noon too,
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and had nothing else to do, (when he rose from it in the Evening, ) but to walk up and down upon the Roof of his Palace, where his Employment was nothing greater,
and had nothing Else to do, (when he rose from it in the Evening,) but to walk up and down upon the Roof of his Palace, where his Employment was nothing greater,
as by right he should have been, (for the Text tells us 'twas at the Time when Kings go forth to Battle, ) He had been probably too busie, to have been tempted,
as by right he should have been, (for the Text tells us 'twas At the Time when Kings go forth to Battle,) He had been probably too busy, to have been tempted,
than to admit of what he did at a Time of Idleness and Plenty, when he wallowed in the Mire of the Good Things of This World. Thus the Earth, which lyes Idle, is presently over-run with Weeds; whilst the Heavens, which ever move, still keep their Purity. Just as Waters, standing still, are very easily corrupted; whilst Those that run, and run swiftly, keep themselves pure and unpolluted.
than to admit of what he did At a Time of Idleness and Plenty, when he wallowed in the Mire of the Good Things of This World. Thus the Earth, which lies Idle, is presently overrun with Weeds; while the Heavens, which ever move, still keep their Purity. Just as Waters, standing still, Are very Easily corrupted; while Those that run, and run swiftly, keep themselves pure and unpolluted.
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And though 'tis hard to make a Rule which will not admit of some Exceptions, yet 'tis generally observable, that a poor man's care is how to keep out of want; whereas the care of the Rich is how to get into Superfluity. A man of mediocrity, who is but well enough to live, is aptest to think himself well enough; nor aims so much at the Increase, as at the meer Praeservation of his Possessions.
And though it's hard to make a Rule which will not admit of Some Exceptions, yet it's generally observable, that a poor Man's care is how to keep out of want; whereas the care of the Rich is how to get into Superfluity. A man of mediocrity, who is but well enough to live, is aptest to think himself well enough; nor aims so much At the Increase, as At the mere Preservation of his Possessions.
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Whereas Abundance of Riches makes a Plethory in the Heart, which breaks out into an Itch, without due Purgings, and Evacuations. By how much the fuller he is of Wealth, by so much the more his Heart is set upon the raising of his Family, and the leaving to his Children a great deal more than he was left. He loves to be joyning House to House, and to be laying Field to Field, and to be placed alone in the midst of the Earth;
Whereas Abundance of Riches makes a Plethory in the Heart, which breaks out into an Itch, without due Purgings, and Evacuations. By how much the fuller he is of Wealth, by so much the more his Heart is Set upon the raising of his Family, and the leaving to his Children a great deal more than he was left. He loves to be joining House to House, and to be laying Field to Field, and to be placed alone in the midst of the Earth;
That what appears very Great to them who want and desire it, does, to them who do embrace it, almost totally disappear. What Hope and Hunger present as bigg, Possession makes to seem little, even because it does not stand at a due Distance from the Appetite. For an Object may be too near (as well as too far ) to be truly seen; witness the Letters of any Book, which if we place too near our Eyes, we are as little able to read,
That what appears very Great to them who want and desire it, does, to them who doe embrace it, almost totally disappear. What Hope and Hunger present as big, Possession makes to seem little, even Because it does not stand At a due Distance from the Appetite. For an Object may be too near (as well as too Far) to be truly seen; witness the Letters of any Book, which if we place too near our Eyes, we Are as little able to read,
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For now 'tis time that I apply, and so improve what I have said, by adding several Considerations, whereof the one will very fitly become a step unto the other.
For now it's time that I apply, and so improve what I have said, by adding several Considerations, whereof the one will very fitly become a step unto the other.
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Which to accomplish the more effectually, we must be careful not to stand upon exceeding high Mountains, nor take too much of this World within our Prospect. The Bowels of St. Paul were so turn'd within him,
Which to accomplish the more effectually, we must be careful not to stand upon exceeding high Mountains, nor take too much of this World within our Prospect. The Bowels of Saint Paul were so turned within him,
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when he consi der'd the Earthy-mindedness of many Professors in his time, as that he could not hold from weeping, in reflecting on the Miseries he saw them in.
when he consi dered the Earthy-mindedness of many Professors in his time, as that he could not hold from weeping, in reflecting on the Misery's he saw them in.
and of his pressing towards the Mark, for the price of the high Calling of God in Christ Iesus, his Soul was suddenly overcast with a gloomy Cloud, and his cheerfulness in a moment was done away with a fit of mourning. For towards the midst of his Epistle, his thoughts were occasionally diverted by such a melancholy remembrance,
and of his pressing towards the Mark, for the price of the high Calling of God in christ Iesus, his Soul was suddenly overcast with a gloomy Cloud, and his cheerfulness in a moment was done away with a fit of mourning. For towards the midst of his Epistle, his thoughts were occasionally diverted by such a melancholy remembrance,
as put a sudden stop to his Meditations, and made him break out into a Parenthesis of Tears. Many walk (saith the Apostle) of whom I have told you often,
as put a sudden stop to his Meditations, and made him break out into a Parenthesis of Tears. Many walk (Says the Apostle) of whom I have told you often,
They liv'd in Plenty and Prosperity, complyed with the Persecuting Jews, were very indulgent to their Appetites, and even boasted of their Lusts; that is, their Happiness was as great as this World could make it,
They lived in Plenty and Prosperity, complied with the Persecuting jews, were very indulgent to their Appetites, and even boasted of their Lustiest; that is, their Happiness was as great as this World could make it,
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That their Souls, like silly Birds, should be so caught and intangl'd with Satan's Lime-twigs, as to be groveling on the Earth, and render'd utterly unable to give a Spring towards Heaven, This was his Corrosive and Cordolium. 'Twas this that turn'd his Head into a Fountain of Tears, and made him to mingle his Ink with weeping. This was That that made him write with an Ellipsis in a Parenthesis, and one Parenthesis in another; No sooner had he said [ for many walk ] but there he presently brake off;
That their Souls, like silly Birds, should be so caught and entangled with Satan's Lime-twigs, as to be groveling on the Earth, and rendered utterly unable to give a Spring towards Heaven, This was his Corrosive and Heart. 'Twas this that turned his Head into a Fountain of Tears, and made him to mingle his Ink with weeping. This was That that made him write with an Ellipsis in a Parenthesis, and one Parenthesis in Another; No sooner had he said [ for many walk ] but there he presently brake off;
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as if the rest of his words had been suddenly swallow'd up with his Commiseration. The Royal Prophet had been caught, but had been happily disintangl'd, and was so very much afraid to be caught again, that he earnestly fell a wishing for the wings of a Dove, whereby to be able to fly away, not only from the Injuries, but from the Vanities of the World.
as if the rest of his words had been suddenly swallowed up with his Commiseration. The Royal Prophet had been caught, but had been happily disentangled, and was so very much afraid to be caught again, that he earnestly fell a wishing for the wings of a Dove, whereby to be able to fly away, not only from the Injuries, but from the Vanities of the World.
So when Moses was but a youth, he towred up like an Eagle above the stratagems of the Fowler, and could securely look down with an holy derision upon his Nets. He was so far from desiring, that he refused to be a Prince.
So when Moses was but a youth, he towered up like an Eagl above the stratagems of the Fowler, and could securely look down with an holy derision upon his Nets. He was so Far from desiring, that he refused to be a Prince.
It is ordinarily counted a spice of Madness, for men to suffer any great Hardships in point of Conscience. So long as thou dost well unto thy self, men will speak good of thee, Psal. 49. 18. But He who will not be caught in the Devil's Net, and flies the Favours of the World which cannot honestly be injoy'd, However the greatness of his Soul does speak him no less than a lofty Eagle, yet he shall commonly be contemn'd as an arrant Goose. But this should teach us to loath the World so much the more, and the wisdom of the World, which is not Earthy only, and Sensual, but Devillish too, Iames 3. 15. Alas the Wisdom of the Serpent is a very foolish thing, wheresoever there is the Sting, and the Poyson too.
It is ordinarily counted a spice of Madness, for men to suffer any great Hardships in point of Conscience. So long as thou dost well unto thy self, men will speak good of thee, Psalm 49. 18. But He who will not be caught in the Devil's Net, and flies the Favours of the World which cannot honestly be enjoyed, However the greatness of his Soul does speak him no less than a lofty Eagl, yet he shall commonly be contemned as an arrant Goose. But this should teach us to loath the World so much the more, and the Wisdom of the World, which is not Earthy only, and Sensual, but Devilish too, James 3. 15. Alas the Wisdom of the Serpent is a very foolish thing, wheresoever there is the Sting, and the Poison too.
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§ 17. Secondly let us consider, That as the way whereby to escape the glorious Dangers of which I speak, is to sequester our Affections from the Things of this World,
§ 17. Secondly let us Consider, That as the Way whereby to escape the glorious Dangers of which I speak, is to sequester our Affections from the Things of this World,
and to take wing towards a Better; so, that our Flight may be the higher, we are to take some ready Course whereby to make our selves light. For however it is natural for Birds to fly, yet the most they can do is but to flutter, if they are laden with thick Clay; a Phrase by which the Prophet Habakkuk describeth Mony, and denounceth a Woe to them that load themselves with it.
and to take wing towards a Better; so, that our Flight may be the higher, we Are to take Some ready Course whereby to make our selves Light. For however it is natural for Birds to fly, yet the most they can do is but to flutter, if they Are laden with thick Clay; a Phrase by which the Prophet Habakkuk Describeth Money, and Denounceth a Woe to them that load themselves with it.
For notwithstanding it is natural for the spirit of man to fly upwards, yet what in one Case is natural, may be impossible in an other. A man may fly just as soon with a weight of Lead at his Feet, as with a Burden of Silver upon his Back. The lightest Birds commonly do fly the highest. And considering 'tis a Duty, for a man so to buy, as if he were never to possess; To deny his dear self,
For notwithstanding it is natural for the Spirit of man to fly upward, yet what in one Case is natural, may be impossible in an other. A man may fly just as soon with a weight of Led At his Feet, as with a Burden of Silver upon his Back. The Lightest Birds commonly do fly the highest. And considering it's a Duty, for a man so to buy, as if he were never to possess; To deny his dear self,
Though 'twas not meerly for being poor, that Lazarus was carried to Abraham's Bosom, yet 'twas That that his Poverty dispos'd him for. And St. Peter said fitly (touching Himself and his Condisciples,) Lo we have left All,
Though 'twas not merely for being poor, that Lazarus was carried to Abraham's Bosom, yet 'twas That that his Poverty disposed him for. And Saint Peter said fitly (touching Himself and his Condisciples,) Lo we have left All,
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For every Follower of Christ has a very narrow way wherein to walk, and a very strait Gate whereat to enter. So that the Body of a Christian is Load enough unto the Soul; and therefore many more Impediments may well be spar'd. Our Bodies (saith St. Paul ) are but Earthen Vessels; but Dust and Ashes, (saith Abraham ) Gen. 20. 27. And sure the way to keep our selves unspotted from the World, is not to bury our selves alive, even by adding Earth to Earth, Ashes to Ashes, Dust to Dust. That being the way of our being buried, not in sure and certain Hope, but in sure and certain Fear of a Resurrection.
For every Follower of christ has a very narrow Way wherein to walk, and a very strait Gate whereat to enter. So that the Body of a Christian is Load enough unto the Soul; and Therefore many more Impediments may well be spared. Our Bodies (Says Saint Paul) Are but Earthen Vessels; but Dust and Ashes, (Says Abraham) Gen. 20. 27. And sure the Way to keep our selves unspotted from the World, is not to bury our selves alive, even by adding Earth to Earth, Ashes to Ashes, Dust to Dust. That being the Way of our being buried, not in sure and certain Hope, but in sure and certain fear of a Resurrection.
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and shall be summon'd out of their Graves, as Malefactors out of a Dungeon; they will say to the Mountains fall on us, and to the Hills, cover us; that is, they will desire to be once more buried. Now to prevent so sad a Rising, we are to Rise whilst we are here; from the Death (I mean) of Sin, and from the Grave of Carnality. And that we may rise the more nimbly, we must be Levis Armaturae; must not lay upon our selves too great a load of thick Clay, which commonly brings with it another load,
and shall be summoned out of their Graves, as Malefactors out of a Dungeon; they will say to the Mountains fallen on us, and to the Hills, cover us; that is, they will desire to be once more buried. Now to prevent so sad a Rising, we Are to Rise while we Are Here; from the Death (I mean) of since, and from the Grave of Carnality. And that we may rise the more nimbly, we must be Levis Armaturae; must not lay upon our selves too great a load of thick Clay, which commonly brings with it Another load,
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whether it be of worldly Cares, or of Carnal Pleasures. Whatsoever most Christians may think of This, 'twas sadly consider'd by many Heathens, of which I shall but instance in four or five.
whither it be of worldly Cares, or of Carnal Pleasures. Whatsoever most Christians may think of This, 'twas sadly considered by many heathens, of which I shall but instance in four or five.
Diogenes was a poor, but yet a very great Man, because his Poverty was his choice; and he was one who did not want, but contemn the Gayeties of the World.
Diogenes was a poor, but yet a very great Man, Because his Poverty was his choice; and he was one who did not want, but contemn the Gaieties of the World.
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and by imping the wings of his brave Ambition? 'Twas his Ambition to be at Liberty, not to give Hostages to Fortune, to live a life disingaged from things below him.
and by imping the wings of his brave Ambition? 'Twas his Ambition to be At Liberty, not to give Hostages to Fortune, to live a life disengaged from things below him.
and was resolved that his Housholdstuff should hold proportion with his House. Yea even That he thought too much, for its being somewhat more than was strictly needful. And therefore he brake his wooden Dish, upon his first consideration, That the Hollow of his Hand had made it needless. Now I the rather choose to instance in this remarkable Philosopher, because I know him very much censur'd, and think him as little understood. For that which is taken by a Proverb to be the Cynicalness and sowrness, was thought by diverse ancient Authors the lovely Nobleness of his Temper.
and was resolved that his household stuff should hold proportion with his House. Yea even That he Thought too much, for its being somewhat more than was strictly needful. And Therefore he brake his wooden Dish, upon his First consideration, That the Hollow of his Hand had made it needless. Now I the rather choose to instance in this remarkable Philosopher, Because I know him very much censured, and think him as little understood. For that which is taken by a Proverb to be the Cynicalness and sourness, was Thought by diverse ancient Authors the lovely Nobleness of his Temper.
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as having weigh'd it in a Ballance, and found its lightness. He had been sued to, and courted, by the Great Potentates of the Earth, whose Prosperities stoop't down to receive the Honour of his Acceptance. But what Solomon, out of his Wisdom, both infused, and acquired, (acquir'd both by joious and sad experience,) the same Diogenes concluded, (I shall not dare to say how,) That All is vanity under the Sun. Now we all know that Vanity is of extremely little weight,
as having weighed it in a Balance, and found its lightness. He had been sued to, and courted, by the Great Potentates of the Earth, whose Prosperities stooped down to receive the Honour of his Acceptance. But what Solomon, out of his Wisdom, both infused, and acquired, (acquired both by joyous and sad experience,) the same Diogenes concluded, (I shall not Dare to say how,) That All is vanity under the Sun. Now we all know that Vanity is of extremely little weight,
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if put in the Ballance of Diseretion; and in the Ballance of the Sanctuary, of none at all. Nay the Psalmist concludes, that Man himself is but Vanity, who yet is very much the noblest of any Creature under the Sun. And sure if every man is Vanity,
if put in the Balance of Discretion; and in the Balance of the Sanctuary, of none At all. Nay the Psalmist concludes, that Man himself is but Vanity, who yet is very much the Noblest of any Creature under the Sun. And sure if every man is Vanity,
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and the greater he is, the greater Vanity, and not only Vanity, but Vexation of Spirit; how could Godfrey Duke of Bulloin have done more prudently for himself,
and the greater he is, the greater Vanity, and not only Vanity, but Vexation of Spirit; how could Godfrey Duke of Bulloin have done more prudently for himself,
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than in refusing to accept a Crown of Gold, where Christ Himself wore one of Thorns? or why should any of Christ's Followers buy the Friendship of a Prince,
than in refusing to accept a Crown of Gold, where christ Himself wore one of Thorns? or why should any of Christ's Followers buy the Friendship of a Prince,
when Xenocrates an Heathen would not deign to sell His, no not to Alexander Himself who would fain have bought it? Why should a Christian affect Dominion,
when Xenocrates an Heathen would not deign to fell His, no not to Alexander Himself who would fain have bought it? Why should a Christian affect Dominion,
when Atilius an Heathen made choice to leave it? why should one of Christ's Disciples court and covet That Plenty, which was despis'd by Fabricius, an arrant Heathen? Why should a Christian set his Heart upon the getting and leaving a vast Revenue to his Posterity, when the Heathen man Socrates thought it a Charity to his Children, to leave them none? Not that he thought it a Breach of Charity, to make Provision for his Family; but that he durst not betray them to great Temptations. As He himself had refused half the Kingdom of Samos when offer'd to him,
when Atilius an Heathen made choice to leave it? why should one of Christ's Disciples court and covet That Plenty, which was despised by Fabricius, an arrant Heathen? Why should a Christian Set his Heart upon the getting and leaving a vast Revenue to his Posterity, when the Heathen man Socrates Thought it a Charity to his Children, to leave them none? Not that he Thought it a Breach of Charity, to make Provision for his Family; but that he durst not betray them to great Temptations. As He himself had refused half the Kingdom of Samos when offered to him,
so was he willing that his Children should inherit his Temper, and Frame of Mind. He knew the Providence of God was the surest Patrimony; And had been taught by his experience, that Friends well got were the next great Treasure. 'Twas his Duty,
so was he willing that his Children should inherit his Temper, and Frame of Mind. He knew the Providence of God was the Surest Patrimony; And had been taught by his experience, that Friends well god were the next great Treasure. 'Twas his Duty,
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and therefore under a Necessity of taking pains. Conceiving it infinitely difficult for any man to live a strict and a vertuous life, who is not bless'd with some Calling wherein to labour. Ask't he was indeed by Xenophon, and other Friends,
and Therefore under a Necessity of taking pains. Conceiving it infinitely difficult for any man to live a strict and a virtuous life, who is not blessed with Some Calling wherein to labour. Asked he was indeed by Xenophon, and other Friends,
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If they are dutiful to their God, they will find him an indulgent and loving Father. And if they rebel against their Maker, what have I to do with them? ] Now consider how these Heathens who liv'd before Christ, had more of Christian Self-denyal, than most of Them that come after. They were many of them plac'd upon exceeding high Mountains; shew'd the Kingdoms of the Earth, and the glory of them;
If they Are dutiful to their God, they will find him an indulgent and loving Father. And if they rebel against their Maker, what have I to do with them? ] Now Consider how these heathens who lived before christ, had more of Christian Self-denial, than most of Them that come After. They were many of them placed upon exceeding high Mountains; showed the Kingdoms of the Earth, and the glory of them;
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Yea though they were proffer'd those Injoyments, and strongly tempted to accept them; yet so great was their courage, they did not yield. Men, who if they are not fit for our imitation, are fit to shame us at least for our imitating no more of the Life of Christ. Who,
Yea though they were proffered those Enjoyments, and strongly tempted to accept them; yet so great was their courage, they did not yield. Men, who if they Are not fit for our imitation, Are fit to shame us At least for our imitating no more of the Life of christ. Who,
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and the Glory of them, made choice of Poverty and Despisedness for his external Qualifications. For though, by reason of his Divinity, he could not possibly be obnoxious to the unworthiness of Sin, yet by reason of his Humanity, he was capable of suffering the most unworthy Solicitations. And even those Solicitations disturb'd his Ease, although they had not the power to hurt his Safety. Something therefore there was in it for our Edification, That when it pleased the God of Heaven to take upon him our Nature, who had it in his own choice, both of whom he would be born, and in what Quality he would live, He did not choose the greatest, but rather the meanest and the most abject of all Conditions.
and the Glory of them, made choice of Poverty and Despisedness for his external Qualifications. For though, by reason of his Divinity, he could not possibly be obnoxious to the unworthiness of since, yet by reason of his Humanity, he was capable of suffering the most unworthy Solicitations. And even those Solicitations disturbed his Ease, although they had not the power to hurt his Safety. Something Therefore there was in it for our Edification, That when it pleased the God of Heaven to take upon him our Nature, who had it in his own choice, both of whom he would be born, and in what Quality he would live, He did not choose the greatest, but rather the Meanest and the most abject of all Conditions.
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Now whoever he is that chooseth, (be he wise, or foolish,) ever chooseth what is Best, either really, or in shew; either best in it self, or best to his imagina tion. From whence it follows that our Saviour, being the Wisdom of the Father, (as God the Son, ) could not choose but choose wisely, and what was really the best, when he made choice to be so meanly both born, and bred. As for his Birth, sure a Carpenter's Spouse was a very mean Parent; The Stable of an Inn was an exceeding mean Place;
Now whoever he is that chooses, (be he wise, or foolish,) ever chooses what is Best, either really, or in show; either best in it self, or best to his imagina cion. From whence it follows that our Saviour, being the Wisdom of the Father, (as God the Son,) could not choose but choose wisely, and what was really the best, when he made choice to be so meanly both born, and bred. As for his Birth, sure a Carpenter's Spouse was a very mean Parent; The Stable of an Inn was an exceeding mean Place;
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wherein an Oxe and an Ass were as mean Attendants. And then for his Breeding, It was in Galilee, yea in Nazareth, the meanest part of all Palestine; In the House of Goodman Ioseph, one of the meanest men of Nazareth; And in the way of a Carpenter, as mean a Trade as could well be chosen.
wherein an Ox and an Ass were as mean Attendants. And then for his Breeding, It was in Galilee, yea in Nazareth, the Meanest part of all Palestine; In the House of Goodman Ioseph, one of the Meanest men of Nazareth; And in the Way of a Carpenter, as mean a Trade as could well be chosen.
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Our Saviour shall not choose for us, if he chooses no better for Himself, (will the men of this World be apt to say.) We would choose (had we our choice) to be born of Princes; to be bred in stately Palaces, and brought up at Court. None should be greater, if we could help it,
Our Saviour shall not choose for us, if he chooses no better for Himself, (will the men of this World be apt to say.) We would choose (had we our choice) to be born of Princes; to be bred in stately Palaces, and brought up At Court. None should be greater, if we could help it,
We would choose the very Things, wherewith the Devil here tempted Christ, All the Kingdoms of the Earth, and the Glory of them. Would not be so poorly spirited,
We would choose the very Things, wherewith the devil Here tempted christ, All the Kingdoms of the Earth, and the Glory of them. Would not be so poorly spirited,
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as to refuse a frank offer for want of a little Complaisance, an act of Worship, and Veneration. A Beast indeed will rest contented, when his Belly is full; and looks no higher,
as to refuse a frank offer for want of a little Complaisance, an act of Worship, and Veneration. A Beast indeed will rest contented, when his Belly is full; and looks no higher,
and He is scarce fit to live who has no Ambition, but sits him down (like a Beast ) completely satisfied with a sufficience. Conscience and Contentment are fit for persecuted Churchmen, (or well-bred Quakers, ) or else for men whose Wits are lost in their Studies,
and He is scarce fit to live who has no Ambition, but sits him down (like a Beast) completely satisfied with a sufficience. Conscience and Contentment Are fit for persecuted Churchmen, (or Well-bred Quakers,) or Else for men whose Wits Are lost in their Studies,
and whose overmuch Learning has made them as mad as any Paul; a Man who talks of Contentment in All Conditions; and would have us look no farther (as to the Goods of this World) than Food and Rayment.
and whose overmuch Learning has made them as mad as any Paul; a Man who talks of Contentment in All Conditions; and would have us look no farther (as to the Goods of this World) than Food and Raiment.
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Is it not Pity that such as These should be the Reasonings of the Followers and Friends of Christ, who followed the things which They eschew, and eschewed those things which They contend for? His choice (I say) was to be poorer, and more despised than other men.
Is it not Pity that such as These should be the Reasonings of the Followers and Friends of christ, who followed the things which They eschew, and Eschewed those things which They contend for? His choice (I say) was to be Poorer, and more despised than other men.
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And because, being a Man, he was to be of some Calling, he pitch'd on That that was lyable to least Temptations; and so was registred at Nazareth, not in the Quality of a Freeholder, but of an Handicraft-Man. He was but Faber Lignarius, a Wooden Smith. Had he been a Freeholder, he had had (though not a Kingdom, yet) a small Pittance of this World.
And Because, being a Man, he was to be of Some Calling, he pitched on That that was liable to least Temptations; and so was registered At Nazareth, not in the Quality of a Freeholder, but of an handicraftsman. He was but Faber Lignarius, a Wooden Smith. Had he been a Freeholder, he had had (though not a Kingdom, yet) a small Pittance of this World.
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He might have trod his own Ground, and have breath'd his own Air, and have eaten his own Bread, without depending upon the Charity of any other man's hands,
He might have trod his own Ground, and have breathed his own Air, and have eaten his own Bred, without depending upon the Charity of any other Man's hands,
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or on the Labour of his own. But he was on the contrary so poor and destitute, that he had neither Food, nor Rayment, but what he earn'd, or had given him,
or on the Labour of his own. But he was on the contrary so poor and destitute, that he had neither Food, nor Raiment, but what he earned, or had given him,
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or got by Miracle. As long as from his Twelfth to his Thirtieth year of Age, diverse Fathers are of opinion, that he wrought for his Living in his Father in Law's Shop. Nor is there any Church-Writer who gives another Accompt of him.
or god by Miracle. As long as from his Twelfth to his Thirtieth year of Age, diverse Father's Are of opinion, that he wrought for his Living in his Father in Law's Shop. Nor is there any Church-Writer who gives Another Account of him.
And from thence until his Death he obtain'd his Bread, either by Teaching, as a Prophet, or doing good, as a Physician; Both gratuitously, and freely, although by some he was rewarded. Now that our Saviour 's way of choosing may have some Influence upon ours, and this our second Consideration may be as useful, as it is long,
And from thence until his Death he obtained his Bred, either by Teaching, as a Prophet, or doing good, as a physician; Both gratuitously, and freely, although by Some he was rewarded. Now that our Saviour is Way of choosing may have Some Influence upon ours, and this our second Consideration may be as useful, as it is long,
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§ 18. Let us consider, in the Third place, how God and Satan are two Competitors for our choice. Satan tempts us to joyn with Him, in his Attempts against God;
§ 18. Let us Consider, in the Third place, how God and Satan Are two Competitors for our choice. Satan tempts us to join with Him, in his Attempts against God;
Satan tempts us to Rebellion, with the Things that are seen, which are but Temporal; God solicits us to Obedience, with the Things that are not seen, which are Eternal. Satan's Proposals are to the Flesh; God's especially to the Spirit. Satan takes us up to an exceeding high Mountain, and discovers to us from thence, all the Kingdoms of the Earth, and the Glory of them; God, on the other side, takes us up to Mount Sion, or at least takes us down to the Valley of Achor, and discovers to us from thence, the Kingdom of Heaven, and Glory of it, and saith to us in effect, (as the Devil to Christ,) All This will I give you,
Satan tempts us to Rebellion, with the Things that Are seen, which Are but Temporal; God solicits us to obedience, with the Things that Are not seen, which Are Eternal. Satan's Proposals Are to the Flesh; God's especially to the Spirit. Satan Takes us up to an exceeding high Mountain, and discovers to us from thence, all the Kingdoms of the Earth, and the Glory of them; God, on the other side, Takes us up to Mount Sion, or At least Takes us down to the Valley of Achor, and discovers to us from thence, the Kingdom of Heaven, and Glory of it, and Says to us in Effect, (as the devil to christ,) All This will I give you,
Now it remains that we consider, to which Proposal of the two our Affections and Appetites have the most reason to incline. Let's put them Both into the Scales, and then choose That that shall weigh the heaviest.
Now it remains that we Consider, to which Proposal of the two our Affections and Appetites have the most reason to incline. Let's put them Both into the Scales, and then choose That that shall weigh the Heaviest.
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The World it self is but a Thing, whose Fashion passeth away. But 'tis the saddest consideration, that the World's Good things are much more dangerous than they are frail. It being a Duty extremely difficult, to use this World as not abusing it;
The World it self is but a Thing, whose Fashion passes away. But it's the Saddest consideration, that the World's Good things Are much more dangerous than they Are frail. It being a Duty extremely difficult, to use this World as not abusing it;
So that the Devil's Liberality amounts to This only, That if we will but Idolize him, he will give us whatsoever may do us Harm. He will supply us with the means of being damn'd so much the deeper.
So that the Devil's Liberality amounts to This only, That if we will but Idolise him, he will give us whatsoever may do us Harm. He will supply us with the means of being damned so much the Deeper.
so he chose such as were poor, (as well in Fortune, as in Spirit, ) to be inrich'd by his Grace, and made Inheritors of his Kingdom? Was there not (think we) something in it, that the Primitive Excellency consisted in selling all that they had, and laying it down at the Apostles Feet? The least we can gather from it is This, (And be it spoken as impartially to the due comfort of the Poor, as to the needful Humiliation of such amongst us as are Rich, ) That Poverty, though it is not exempt from All, is yet obnoxious unto fewer, and lesser Dangers.
so he chosen such as were poor, (as well in Fortune, as in Spirit,) to be enriched by his Grace, and made Inheritors of his Kingdom? Was there not (think we) something in it, that the Primitive Excellency consisted in selling all that they had, and laying it down At the Apostles Feet? The least we can gather from it is This, (And be it spoken as impartially to the due Comfort of the Poor, as to the needful Humiliation of such among us as Are Rich,) That Poverty, though it is not exempt from All, is yet obnoxious unto fewer, and lesser Dangers.
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For Riches commonly do inable us to do things to be repented; whereas Poverty helps to fit us to repent of things done. Indeed 'tis best of the two, to have Food convenient, (as Agur words it;) to be in such a mediocrity 'twixt Poverty,
For Riches commonly do inable us to do things to be repented; whereas Poverty helps to fit us to Repent of things done. Indeed it's best of the two, to have Food convenient, (as Agur words it;) to be in such a mediocrity betwixt Poverty,
He prayed against Poverty, as apt to make him turn Thief; But he prayed against Riches, as apt to make him turn Atheist. Now by how much it is worse to be an Atheist, than a Thief, by so much Riches should make a sadder, and a more formidable Condition.
He prayed against Poverty, as apt to make him turn Thief; But he prayed against Riches, as apt to make him turn Atheist. Now by how much it is Worse to be an Atheist, than a Thief, by so much Riches should make a sadder, and a more formidable Condition.
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And 'twas perhaps for this reason, (amongst some others,) that the most Learned of all our Kings thought Him the happiest man in England, who by his Quality and Estate had a middle Station, betwixt an High Constable, and a Iustice of Peace. For such a man is neither held to be Poor nor Rich. He has not the Indigence of the one,
And 'twas perhaps for this reason, (among Some Others,) that the most Learned of all our Kings Thought Him the Happiest man in England, who by his Quality and Estate had a middle Station, betwixt an High Constable, and a justice of Peace. For such a man is neither held to be Poor nor Rich. He has not the Indigence of the one,
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But that Scarceness in it self is safer for us (of the two) than Superfluity, we may infer from That Method which the Devil here used against our Saviour: who, according as his Prosperities did fall, or rise, did ever find his Temptations to ebb, or flow. And we know the lowest ebb can but leave us dry, whereas the Tyde of Prosperity is apt to drown us.
But that Scarceness in it self is safer for us (of the two) than Superfluity, we may infer from That Method which the devil Here used against our Saviour: who, according as his Prosperities did fallen, or rise, did ever find his Temptations to ebb, or flow. And we know the lowest ebb can but leave us dry, whereas the Tide of Prosperity is apt to drown us.
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and that not only as to the sight, but injoyment also, until he forfeits his Birthright by the High Treason of his Debauches. Till then (I say) he has a world, both to possess, and to injoy, not only within, but without him also.
and that not only as to the sighed, but enjoyment also, until he forfeits his Birthright by the High Treason of his Debauches. Till then (I say) he has a world, both to possess, and to enjoy, not only within, but without him also.
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The world within him is so evident, and so very much resembling the world without him, (far beyond what the Romans had made its Hieroglyphick, or Embleme, ) that there is hardly any thing namable, either in Heaven, or in Earth, to which there is not something analogous, either in the Body, or Soul of Man. The Truth of which saying will soon appear, to whosoever will take the pains (as Augustine Mascardus has somewhere done) to draw a Parallel of Particulars.
The world within him is so evident, and so very much resembling the world without him, (Far beyond what the Romans had made its Hieroglyphic, or Emblem,) that there is hardly any thing namable, either in Heaven, or in Earth, to which there is not something analogous, either in the Body, or Soul of Man. The Truth of which saying will soon appear, to whosoever will take the pains (as Augustine Mascardus has somewhere done) to draw a Parallel of Particulars.
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He has Regions of Air wherein to Breathe: Many Rivers of Water to quench his Thirst: And an Element of Fire to keep him warm. So that if he has an House which will but hold him,
He has Regions of Air wherein to Breathe: Many rivers of Water to quench his Thirst: And an Element of Fire to keep him warm. So that if he has an House which will but hold him,
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and what a madness is it for him to covet more? For how much worse than a Brutality must we needs have exchanged our human Nature, when nothing can please us but what's forbidden? and when nothing is forbidden, but what 'twill mischief us to injoy? How many Pleasures and Recreations has God been bountifully pleas'd to make lawful for us? freely giving us the Liberty, to choose as much as will do us good? Musick is allow'd us to please our Ears; Perfumes to gratifie our Smelling;
and what a madness is it for him to covet more? For how much Worse than a Brutality must we needs have exchanged our human Nature, when nothing can please us but what's forbidden? and when nothing is forbidden, but what it'll mischief us to enjoy? How many Pleasures and Recreations has God been bountifully pleased to make lawful for us? freely giving us the Liberty, to choose as much as will do us good? Music is allowed us to please our Ears; Perfumes to gratify our Smelling;
God has made it both a needless and sensless Thing, for any man to covet his Neighbour's Wife, by having graciously allow'd him the happy Society of his own. Now since Every man in particular does as really injoy the whole Influence of the Heavens,
God has made it both a needless and senseless Thing, for any man to covet his Neighbour's Wife, by having graciously allowed him the happy Society of his own. Now since Every man in particular does as really enjoy the Whole Influence of the Heavens,
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Can it be other than an irrational and an absurd kind of wickedness, if, whilst we lawfully injoy the whole benefit of the Sun, we shall esteem it a want of Happiness, that another man injoys it as well as we? if,
Can it be other than an irrational and an absurd kind of wickedness, if, while we lawfully enjoy the Whole benefit of the Sun, we shall esteem it a want of Happiness, that Another man enjoys it as well as we? if,
but the Bread of Dishonesty? Will nothing content us throughout our Iourney, (for which God has given us so plain an High-way wherein to walk, ) but the removing of signal Land-Marks, and the breaking up of Hedges, and leaping over God's Mounds? and this at a time whilst we are told, that as our Iourney is long, so our Time is little,
but the Bred of Dishonesty? Will nothing content us throughout our Journey, (for which God has given us so plain an Highway wherein to walk,) but the removing of signal Land-Marks, and the breaking up of Hedges, and leaping over God's Mounds? and this At a time while we Are told, that as our Journey is long, so our Time is little,
or somewhat else which is anothers, and that at the Instant of our abounding in two whole worlds which are our own? No, let us rather bespeak our Tempter, as Ioseph did his kind Mistress, How can we do so great a wickedness? which way shall we be able to set about it? Had Potiphar been a jealous man, or a cruel Master, Ioseph might have done much, at the frequent Intreaties of a Mistress. But He, considering how his Master had withheld nothing from him, besides his Wife, and intrusted him too with Her, as well as with his whole Substance, could not in Gratitude to his Master accept the Favour of his Mistress. He could not sin against so manifold and great a Trust. So,
or somewhat Else which is another's, and that At the Instant of our abounding in two Whole world's which Are our own? No, let us rather bespeak our Tempter, as Ioseph did his kind Mistress, How can we do so great a wickedness? which Way shall we be able to Set about it? Had Potiphar been a jealous man, or a cruel Master, Ioseph might have done much, At the frequent Entreaties of a Mistress. But He, considering how his Master had withheld nothing from him, beside his Wife, and Entrusted him too with Her, as well as with his Whole Substance, could not in Gratitude to his Master accept the Favour of his Mistress. He could not sin against so manifold and great a Trust. So,
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if God had been a Wilderness to any of us, tyed us up from All Comforts, or left but few things lawful for us, we might then have sin'd against him with more excuse. But considering his Bounty, and Goodness towards us, his leaving it in our power to pick and choose our Contentments in great Variety, and his withholding nothing from us,
if God had been a Wilderness to any of us, tied us up from All Comforts, or left but few things lawful for us, we might then have sinned against him with more excuse. But considering his Bounty, and goodness towards us, his leaving it in our power to pick and choose our Contentment's in great Variety, and his withholding nothing from us,
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but what will hurt us in the Possession; we ought to stir up his Grace, as well as our own good Nature in us, to an effectual Resistance of the most powerful Temptations, which shall at any time indeavour to debauch us into Rebellion; and say with Ioseph, How can we do so great a wickedness against a Deity so obliging? How can we possibly be so ingrateful?
but what will hurt us in the Possession; we ought to stir up his Grace, as well as our own good Nature in us, to an effectual Resistance of the most powerful Temptations, which shall At any time endeavour to debauch us into Rebellion; and say with Ioseph, How can we do so great a wickedness against a Deity so obliging? How can we possibly be so ingrateful?
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§ 19. Having therefore briefly weigh'd the Rival-objects of our choice; and seen the very vast Difference between the Things of this praesent, and future world;
§ 19. Having Therefore briefly weighed the Rival-objects of our choice; and seen the very vast Difference between the Things of this present, and future world;
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as they are sanctified into Blessings; and on the other side by Satan, as they are turn'd into a Curse; by God, as of Right, and by Satan, as of Sufferance; by God in such a Measure, as has a Tendency to our Good, and by Satan in such an extravagance, as is in order to our undoing; by God, to satisfie our Appetites,
as they Are sanctified into Blessings; and on the other side by Satan, as they Are turned into a Curse; by God, as of Right, and by Satan, as of Sufferance; by God in such a Measure, as has a Tendency to our Good, and by Satan in such an extravagance, as is in order to our undoing; by God, to satisfy our Appetites,
by God, as obligations to Love and Gratitude, and by Satan, as excitements to Pride and Luxury; By God, as Directives to the great End of our Creation,
by God, as obligations to Love and Gratitude, and by Satan, as excitements to Pride and Luxury; By God, as Directives to the great End of our Creation,
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and the Glory of it, than to reflect upon our Solemn Baptismal Vow, and by consequence to fight against the Prince of this World, and utterly to forsake its Pomps and Vanities; Not to walk according to the Course of this world;
and the Glory of it, than to reflect upon our Solemn Baptismal Voelli, and by consequence to fight against the Prince of this World, and utterly to forsake its Pomps and Vanities; Not to walk according to the Course of this world;
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to keep our selves unspotted and undefiled from the world; And, whilst our vile Bodies are here on Earth, to have our Conversations at least in Heaven.
to keep our selves unspotted and undefiled from the world; And, while our vile Bodies Are Here on Earth, to have our Conversations At least in Heaven.
and such as prompt me to proceed to the consideration of the Second. For of the many and cogent Arguments whereby to make our selves think meanly of the Things which we admire, This is none of the least, That they are not only in God's Gift, (by a natural Right, ) But many times (by His leave ) in the Devil's also. For thus rnn the words of The next Particular in the Division,
and such as prompt me to proceed to the consideration of the Second. For of the many and cogent Arguments whereby to make our selves think meanly of the Things which we admire, This is none of the least, That they Are not only in God's Gift, (by a natural Right,) But many times (by His leave) in the Devil's also. For thus rnn the words of The next Particular in the Division,
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That all the Goods of This world, however lovely they may appear to the misty Eye of Carnality, are yet by God's Patience, and wise Permission, (at least successively, though not at once, ) in the Devil's Proffer, and Disposal.
That all the Goods of This world, however lovely they may appear to the misty Eye of Carnality, Are yet by God's Patience, and wise Permission, (At least successively, though not At once,) in the Devil's Proffer, and Disposal.
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First I must evidence that so it Is. Next I must guess at the Reasons why. And last of all I must proceed, to shew the manifold Advantage and Use of Both.
First I must evidence that so it Is. Next I must guess At the Reasons why. And last of all I must proceed, to show the manifold Advantage and Use of Both.
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From Scripture, from Reason, and from Experience. It is so evident from Scripture, (wherein our Saviour calls Satan The Prince of this World, St. Paul the Ruler, and the God too,) that the Devil in one sense said not amiss unto our Saviour, NONLATINALPHABET, the power of this world is deliver'd to me, as That does signifie by an Hebraism, that God does suffer or permit him to rob the Innocent,
From Scripture, from Reason, and from Experience. It is so evident from Scripture, (wherein our Saviour calls Satan The Prince of this World, Saint Paul the Ruler, and the God too,) that the devil in one sense said not amiss unto our Saviour,, the power of this world is Delivered to me, as That does signify by an Hebraism, that God does suffer or permit him to rob the Innocent,
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and to heap Riches upon the Guilty, and so to dispose of whole Kingdoms to the Sons of Violence and Oppression, who call their strength the Law of Iustice. 'Tis true, the words of the Devil, (as St. Luke sets them down) are clearly spoken as by a Sophister; who, (according to his Custom) being aequivocal or homonymous in what he says, does cunningly mix a little Truth with the greatest falshood to be imagin'd.
and to heap Riches upon the Guilty, and so to dispose of Whole Kingdoms to the Sons of Violence and Oppression, who call their strength the Law of Justice It's true, the words of the devil, (as Saint Lycia sets them down) Are clearly spoken as by a Sophister; who, (according to his Custom) being equivocal or homonymous in what he Says, does cunningly mix a little Truth with the greatest falsehood to be imagined.
For if he means that God Almighty has put the world into his hands, and intrusted him, (as a Deputy ) to pass a Right of Possession on whom He pleaseth, there is nothing more false than his NONLATINALPHABET; (which will be made to appear in its proper place.) But if his meaning is only This, That God is pleas'd to let him alone in his Course of wickedness for a Time, and permits him to be mischievous as far as his Fetters and Chain will reach, nothing is truer than That Assertion from the Father of Lyes. And nothing can shew its Truth better,
For if he means that God Almighty has put the world into his hands, and Entrusted him, (as a Deputy) to pass a Right of Possession on whom He Pleases, there is nothing more false than his; (which will be made to appear in its proper place.) But if his meaning is only This, That God is pleased to let him alone in his Course of wickedness for a Time, and permits him to be mischievous as Far as his Fetters and Chain will reach, nothing is truer than That Assertion from the Father of Lies. And nothing can show its Truth better,
§ 2. He (we know) was a perfect, and upright man: A man fearing God, and eschewing Evil. As to the purity of his Life, he had not his Equal in all the Earth.
§ 2. He (we know) was a perfect, and upright man: A man fearing God, and Eschewing Evil. As to the purity of his Life, he had not his Equal in all the Earth.
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It did not reach to Iob's Person, but only to his Possessions. And to Them so universally, that the Devil dispos'd of All to his prime Instruments upon Earth;
It did not reach to Iob's Person, but only to his Possessions. And to Them so universally, that the devil disposed of All to his prime Instruments upon Earth;
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Employed the Fire to kill his Sheep and his Shepherds. To the Chaldaeans he bequeathed Iob 's stock of Camels, together with the Lives of those that kept them.
Employed the Fire to kill his Sheep and his Shepherd's. To the Chaldaeans he bequeathed Job is stock of Camels, together with the Lives of those that kept them.
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And then for his Children, both Sons and Daughters, the Devil gave them all up unto the Wind out of the Wilderness, which blew down the House (wherein they were met) upon their Heads. After This the bassl'd Tempter was thus insulted over by God; Hast thou consider'd my Servant Job, who holdeth fast his Integrity,
And then for his Children, both Sons and Daughters, the devil gave them all up unto the Wind out of the Wilderness, which blew down the House (wherein they were met) upon their Heads. After This the bassled Tempter was thus insulted over by God; Hast thou considered my Servant Job, who holds fast his Integrity,
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although thou movedst me against him to swallow him up without a Cause? Satan therefore ask't Sufferance to tempt him farther; to smite the Body of Iob with Byles; and to smite him Cap a Pe too, from Head to Foot.
although thou movedst me against him to swallow him up without a Cause? Satan Therefore asked Sufferance to tempt him farther; to smite the Body of Job with Byles; and to smite him Cap a Pe too, from Head to Foot.
His chain, Before, was very long; It reach't as far as Iob's All, besides his Person. In so much that of the Richest, he became the very Poorest of all the People:
His chain, Before, was very long; It reached as Far as Iob's All, beside his Person. In so much that of the Richest, he became the very Poorest of all the People:
For 'tis a Proverb, and an Hyperbole, to say a man is as poor as Iob. But now the Chain is made longer by one considerable Link. For having nothing left to him,
For it's a Proverb, and an Hyperbole, to say a man is as poor as Job But now the Chain is made longer by one considerable Link. For having nothing left to him,
but would not use it,) now at last his Body too is in the power of the Destroyer, who disposed of his Flesh to the very Bone; Nor is there any thing exempted, besides his Soul.
but would not use it,) now At last his Body too is in the power of the Destroyer, who disposed of his Flesh to the very Bone; Nor is there any thing exempted, beside his Soul.
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That is to say, in the Disposal of all Those Things, which do pass amongst men for great and glorious. How was Satan permitted to harden Pharaoh, to inrage Sennacherib, to excite Nebuchadnezzar, against the Israel of God? and to dispose of all they had, according to his own Lust? Should I produce as many Examples as are producible out of Scripture,
That is to say, in the Disposal of all Those Things, which do pass among men for great and glorious. How was Satan permitted to harden Pharaoh, to enrage Sennacherib, to excite Nebuchadnezzar, against the Israel of God? and to dispose of all they had, according to his own Lust? Should I produce as many Examples as Are producible out of Scripture,
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and dwell on each as I have done in the Case of Iob, I should be in some danger of being Endless. It shall therefore suffice me to say in brief, That whensoever one man invades another man's Right, or whensoever one Nation usurps Dominion over another, against that Precept of God and Nature writ in every man's Heart, [ What thou ▪ wouldest that no man should do to thee, do Thou to no man, ] or against those other Precepts, Thou shalt not steal, Thou shalt not covet, Thou shalt not covet thy Neighbour's House, (much less his House with all his Land too,) nay Thou shalt not covet any thing (much less All ) that is thy Neighbours;
and dwell on each as I have done in the Case of Job, I should be in Some danger of being Endless. It shall Therefore suffice me to say in brief, That whensoever one man invades Another Man's Right, or whensoever one nation usurps Dominion over Another, against that Precept of God and Nature writ in every Man's Heart, [ What thou ▪ Wouldst that no man should do to thee, do Thou to no man, ] or against those other Precepts, Thou shalt not steal, Thou shalt not covet, Thou shalt not covet thy Neighbour's House, (much less his House with all his Land too,) nay Thou shalt not covet any thing (much less All) that is thy Neighbours;
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'tis not God, but the Devil, who is the Author of That Injustice. God does patiently permit, and invisibly over-rule, and wisely order such Perpetrations, to many most worthy and righteous Ends, which in part we well know,
it's not God, but the devil, who is the Author of That Injustice. God does patiently permit, and invisibly overrule, and wisely order such Perpetrations, to many most worthy and righteous Ends, which in part we well know,
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and in part we know not, (touching which I shall speak in their proper place;) But still the Robberies and Invasions are the Contrivances of the Devil. Now in every such Invasion there are two Parties tempted;
and in part we know not, (touching which I shall speak in their proper place;) But still the Robberies and Invasions Are the Contrivances of the devil. Now in every such Invasion there Are two Parties tempted;
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one with loss, and another with Acquisition. They that suffer the Injustice are strongly tempted with Affliction; And They that do it are tempted worse, because with the Bait of a Prosperity which in such case is irresistible. The Devil trys with one Action to murder two Souls at once. Two at once, in case the Robbery does only lye betwixt Man and Man. But many Thousands of them at once,
one with loss, and Another with Acquisition. They that suffer the Injustice Are strongly tempted with Affliction; And They that do it Are tempted Worse, Because with the Bait of a Prosperity which in such case is irresistible. The devil trys with one Actium to murder two Souls At once. Two At once, in case the Robbery does only lie betwixt Man and Man. But many Thousands of them At once,
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when betwixt the two Parts of an Armed Nation. For then the Devil at the same time provokes the stronger Party to Pride, as well as the weaker to Impatience; The Injurious side to Insolence, and the oppressed to Despair. This I take to be the Reason,
when betwixt the two Parts of an Armed nation. For then the devil At the same time provokes the Stronger Party to Pride, as well as the Weaker to Impatience; The Injurious side to Insolence, and the oppressed to Despair. This I take to be the Reason,
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but rather prefers the use of such, as ought to be rational, and religious, and so are to render a sad Accompt of what is done in the Body; That by dashing many Thousands (as when whole Armies meet) against each other, and getting Victory for the Oppressors, he may (in one kind or other) destroy them All. To wit the Bodies of some, and the Souls of others. Had the Devil (for Example) infested Iob with nothing worse than the Fire, and Whirlwind, or only tormented his Flesh with Byles, he had in vain spread his Net to catch no more than one Bird, (for though Iob was a Phoenix, he was but one; ) Had fought to plunder Iob alone of his Faith and Patience.
but rather prefers the use of such, as ought to be rational, and religious, and so Are to render a sad Account of what is done in the Body; That by dashing many Thousands (as when Whole Armies meet) against each other, and getting Victory for the Oppressors's, he may (in one kind or other) destroy them All. To wit the Bodies of Some, and the Souls of Others. Had the devil (for Exampl) infested Job with nothing Worse than the Fire, and Whirlwind, or only tormented his Flesh with Byles, he had in vain spread his Net to catch no more than one Bird, (for though Job was a Phoenix, he was but one;) Had fought to plunder Job alone of his Faith and Patience.
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For when he takes from the Innocent, how liberal is he to the Guilty? It may be said of his Instruments, They do not always serve him for naught. He often caresses them whilst they are here, that so hereafter he may have liberty to glut his Malice on them the more. What he snatches (as 'twere with one hand) from the Innocent Party, he commonly gives (as with the other) to the Kennel of Robbers whom He employs. Look what Camels and other Cattle he deprived Iob of, he did confer at the same Instant on Such as drove them out of his Fields. And thus I hope my Proposition is clear from Scripture.
For when he Takes from the Innocent, how liberal is he to the Guilty? It may be said of his Instruments, They do not always serve him for nought. He often Caresses them while they Are Here, that so hereafter he may have liberty to glut his Malice on them the more. What he snatches (as 'twere with one hand) from the Innocent Party, he commonly gives (as with the other) to the Kennel of Robbers whom He employs. Look what Camels and other Cattle he deprived Job of, he did confer At the same Instant on Such as drove them out of his Fields. And thus I hope my Proposition is clear from Scripture.
For if the Goods of this world were not suffer'd by God to be disposed of by the Devil, our Leviathan would have had reason for his Denial of any Difference 'twixt Right and Wrong. If God alone does still dispose of all Possessions under the Sun, (as prosperous Rebels and Usurpers are wont to urge,) and the Devil of none at all by God's permission, All things then must needs be right, except the Laws and the Statutes which forbid men to steal upon pain of Death.
For if the Goods of this world were not suffered by God to be disposed of by the devil, our Leviathan would have had reason for his Denial of any Difference betwixt Right and Wrong. If God alone does still dispose of all Possessions under the Sun, (as prosperous Rebels and Usurpers Are wont to urge,) and the devil of none At all by God's permission, All things then must needs be right, except the Laws and the Statutes which forbid men to steal upon pain of Death.
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For why should any man be censur'd, (much less certainly should he be punish't, ) for taking That which God gives him? Shall not God, without offence, dispose of things as He pleaseth? why then are we so wicked, so void of all Ingenuity, as to prosecute a Man who is call'd a Thief, in case he breaks up our Houses, takes our Cash out of our Coffers, drives our Cattle out of our Grounds,
For why should any man be censured, (much less Certainly should he be punished,) for taking That which God gives him? Shall not God, without offence, dispose of things as He Pleases? why then Are we so wicked, so void of all Ingenuity, as to prosecute a Man who is called a Thief, in case he breaks up our Houses, Takes our Cash out of our Coffers, drives our Cattle out of our Grounds,
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or carries our Corn out of our Barns, if God has made him His Messenger, and (by his absolute Decree, or by his All-working Providence, ) disposed of our Substance to That man's use? Or why did God himself say, Thou shalt not steal, if a man can have nothing, but what God gives him? For whatsoever God gives him, becomes his own. No propriety of man can exclude that of God, or be equal to it.
or carries our Corn out of our Barns, if God has made him His Messenger, and (by his absolute decree, or by his All-working Providence,) disposed of our Substance to That Man's use? Or why did God himself say, Thou shalt not steal, if a man can have nothing, but what God gives him? For whatsoever God gives him, becomes his own. No propriety of man can exclude that of God, or be equal to it.
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And in Conveyances of Title amongst our selves, still (we know) a Deed of Gift, confers as absolute a Right, as a Deed of Purchase. If then we may have any thing which by right is not ours, we have it certainly from Satan, and not from God. For one of These Members following (that I may make my work short) must needs be granted.
And in Conveyances of Title among our selves, still (we know) a Deed of Gift, confers as absolute a Right, as a Deed of Purchase. If then we may have any thing which by right is not ours, we have it Certainly from Satan, and not from God. For one of These Members following (that I may make my work short) must needs be granted.
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Either that Robbery, and Theft, Extorsion, and Oppression, and all sorts of Cousenage, are names, and words, and nothing else; (invented only by Politicians, Ecclesiastical and Civil,) or that if they are Things, they are very Good, as being derived from God the Author; or that God is the Author of what is morally evil; or that at least they are the works, not of God, but of the Devil. The First of these cannot be;
Either that Robbery, and Theft, Extortion, and Oppression, and all sorts of Cozenage, Are names, and words, and nothing Else; (invented only by Politicians, Ecclesiastical and Civil,) or that if they Are Things, they Are very Good, as being derived from God the Author; or that God is the Author of what is morally evil; or that At least they Are the works, not of God, but of the devil. The First of these cannot be;
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'Tis plain the Fourth, by way of Refuge, must needs be granted, (seeing no fifth Member can either be, or be imagin'd, ) That All our Robberies and Frauds are not of God, but of the Devil.
It's plain the Fourth, by Way of Refuge, must needs be granted, (seeing no fifth Member can either be, or be imagined,) That All our Robberies and Frauds Are not of God, but of the devil.
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because the Things of this world (I mean the Wealth and Glory of it) are wont to be bandied up and down, from one Possessor to another, by secret Fraud, or by open Force.
Because the Things of this world (I mean the Wealth and Glory of it) Are wont to be bandied up and down, from one Possessor to Another, by secret Fraud, or by open Force.
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How very few (in comparison) are contented with the Portion which God has given them? and have no more in their Possession than can be properly call'd Theirs? How much is gotten by daily cousenage, in Fairs,
How very few (in comparison) Are contented with the Portion which God has given them? and have no more in their Possession than can be properly called Theirs? How much is got by daily cozenage, in Fairs,
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or Markets? How much by filtching, and purloyning, in private Families, and Common Fields? How much by Bribery, and Corruption, in Courts of Justice, (as we call them,) and Jurisdiction? (I do not mean so much in This, as in foreign Kingdoms and Commonwealths.) How much by Cutpurses and Cutthroats, in publick Meetings,
or Markets? How much by filching, and purloining, in private Families, and Common Fields? How much by Bribery, and Corruption, in Courts of justice, (as we call them,) and Jurisdiction? (I do not mean so much in This, as in foreign Kingdoms and Commonwealths.) How much by Cutpurses and Cutthroats, in public Meetings,
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and Highways? How much by Preaching, and length of Praying, when Pharisaical Negotiators do pray and preach for a Pretence, that they may swallow down Orphans and Widows Houses? How much by Riots and Depredations of undisciplin'd Armies, through the Spirit which is still working in the Children of Disobedience? In a word, I am not qualified to name the several ways and methods, by which Injustice is promoted,
and Highways? How much by Preaching, and length of Praying, when Pharisaical Negotiators do pray and preach for a Pretence, that they may swallow down Orphans and Widows Houses? How much by Riots and Depredations of undisciplined Armies, through the Spirit which is still working in the Children of Disobedience? In a word, I am not qualified to name the several ways and methods, by which Injustice is promoted,
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and Equity trodden into the Dust. Now whatsoever is ill-acquired cannot possibly be our own, however call'd by our Names. For Right and Possession are many times at such Distance, that they can never once meet, or be reconcil'd. Yea by how much the nearer Possession is, Right may stand the farther off.
and Equity trodden into the Dust. Now whatsoever is ill-acquired cannot possibly be our own, however called by our Names. For Right and Possession Are many times At such Distance, that they can never once meet, or be reconciled. Yea by how much the nearer Possession is, Right may stand the farther off.
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Ill got Possession gives right to nothing, unless to Hell, and the Gibbet; or to Repentance, and Restitution. Ahab got a full Possession of Naboth's Vineyard; But 'twas by Murder,
Ill god Possession gives right to nothing, unless to Hell, and the Gibbet; or to Repentance, and Restitution. Ahab god a full Possession of Naboth's Vineyard; But 'twas by Murder,
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Things so far from giving him Right unto another man's Goods, that they betray'd him into a Forfeiture of what had otherwise been his own. For by a complicated Treason against the Majesty of God, his very Soul (as well as Body ) became consiscate to the Devil. Indeed it implys a Contradiction, that a man should get Right, by doing Wrong. There is a Man in the world (says the inspir'd Prophet Habakkuk ) who does inlarge his Desire as Hell,
Things so Far from giving him Right unto Another Man's Goods, that they betrayed him into a Forfeiture of what had otherwise been his own. For by a complicated Treason against the Majesty of God, his very Soul (as well as Body) became consiscate to the devil. Indeed it Implies a Contradiction, that a man should get Right, by doing Wrong. There is a Man in the world (Says the inspired Prophet Habakkuk) who does enlarge his Desire as Hell,
Woe to him who increaseth what is not His. Woe to him who coveteth an evil Covetousness to his House, that he may set his Nest on high, that he may be delivered from the Power of Evil. For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it.
Woe to him who increases what is not His. Woe to him who coveteth an evil Covetousness to his House, that he may Set his Nest on high, that he may be Delivered from the Power of Evil. For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it.
Now what is the Reason of all These Woes, but that he increaseth what is not His? If 'tis His, let him shew how. Did he buy it? or was it given him? Or did he inherit it by Nature? Or was it so made over to him,
Now what is the Reason of all These Woes, but that he increases what is not His? If it's His, let him show how. Did he buy it? or was it given him? Or did he inherit it by Nature? Or was it so made over to him,
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as Canaan by God to the People Israel? If this later, Let us hear it made good by a Voice from Heaven; and that attested too by Miracle. So as Moses and Aaron did prove the Principle and Power by which They acted.
as Canaan by God to the People Israel? If this later, Let us hear it made good by a Voice from Heaven; and that attested too by Miracle. So as Moses and Aaron did prove the Principle and Power by which They acted.
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If he cannot do This, it is not His. Therefore he hadit not from God; Therefore he had it from the Devil. And thus we have the Proposition made good by Reason. Nor by solitary Reason,
If he cannot do This, it is not His. Therefore he hadit not from God; Therefore he had it from the devil. And thus we have the Proposition made good by Reason. Nor by solitary Reason,
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They come in no misfortune like other folk, neither are they plagued like other men. Therefore fall the People unto them, and thereout suck they no small advantage.
They come in no misfortune like other folk, neither Are they plagued like other men. Therefore fallen the People unto them, and thereout suck they no small advantage.
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Tush, say they, how shall God see? Is there knowledge in the most High? Loe these are the ungodly, these prosper in the Land, these have Riches in Possession.
Tush, say they, how shall God see? Is there knowledge in the most High? Loe these Are the ungodly, these prosper in the Land, these have Riches in Possession.
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The Prophet Malachi, after Him, had the like Experience, That the Proud were happy, and the Workers of wickedness were set up; yea they who tempted God were even delivered.
The Prophet Malachi, After Him, had the like Experience, That the Proud were happy, and the Workers of wickedness were Set up; yea they who tempted God were even Delivered.
§ 8. If we pass out of Sacred into Secular Story, we may discover the same Experience running through every Age of Man, from the one end unto the other. (Although my little time allow'd will not permit me to exemplifie,
§ 8. If we pass out of Sacred into Secular Story, we may discover the same Experience running through every Age of Man, from the one end unto the other. (Although my little time allowed will not permit me to exemplify,
How the Assyrians and Chaldaeans continued That. How the Medes and the Persians invaded These. How Philip of Macedon usurped All Greece; And his insatiable Son the Eastern Empire.
How the Assyrians and Chaldaeans continued That. How the Medes and the Persians invaded These. How Philip of Macedon usurped All Greece; And his insatiable Son the Eastern Empire.
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How the Romans made All bow down to Italy. How the Goths and the Vandals subdued the Romans; and ravag'd the greatest part of Christendom, as far as from Poland to Mauritania. How Mahomed the First subdued the Saracens, And Profaneness became possess't of the Holy Land. How the Ottoman Empire prospers against the Purity of the Gospel,
How the Romans made All bow down to Italy. How the Gothis and the Vandals subdued the Romans; and ravaged the greatest part of Christendom, as Far as from Poland to Mauritania. How Mahomed the First subdued the Saracens, And Profaneness became possessed of the Holy Land. How the Ottoman Empire prospers against the Purity of the Gospel,
and the Profession of Christianity, and so has done from Age to Age, and that by the Practice of all Impiety. How very clear a thing is it, (a thing of which the world is witness, ) that the Great Sultan (as they call him) is the greatest Monarch under Heaven? the greatest Enemy to Christ, the most abandon'd and given up to work Iniquity even with Greediness, the most incapable of Mercy, either to Men in his Rage, or to Women in his Lust, and yet the fullest of Prosperity of any Potentate upon Earth.
and the Profession of Christianity, and so has done from Age to Age, and that by the Practice of all Impiety. How very clear a thing is it, (a thing of which the world is witness,) that the Great Sultan (as they call him) is the greatest Monarch under Heaven? the greatest Enemy to christ, the most abandoned and given up to work Iniquity even with Greediness, the most incapable of Mercy, either to Men in his Rage, or to Women in his Lust, and yet the Fullest of Prosperity of any Potentate upon Earth.
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How many Millions of Christian Souls are there now groaning under his Tyranny? How many Princes within our Christendom are fain to buy their Peace of him,
How many Millions of Christian Souls Are there now groaning under his Tyranny? How many Princes within our Christendom Are fain to buy their Peace of him,
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or pay him Tribute? How many Centuries of years have those Mahomedans still prosper'd, more than any sort of Christians that can be nam'd? Shall we now joyn in consort with all those Infidels,
or pay him Tribute? How many Centuries of Years have those Mahomedans still prospered, more than any sort of Christians that can be named? Shall we now join in consort with all those Infidels,
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and aver, that though Christ was a great Prophet indeed, yet Mahomed was a Greater? Shall we infer that Those Turks are the special Favorites of Heaven? That God, in love to their Alchoran, has signally favour'd them with the greatest and fairest Quarters of the World? has made a Decision of the Controversie betwixt the Worshippers of Mahomed, and Those of Christ,
and aver, that though christ was a great Prophet indeed, yet Mahomed was a Greater? Shall we infer that Those Turks Are the special Favorites of Heaven? That God, in love to their Alcoran, has signally favoured them with the greatest and Fairest Quarters of the World? has made a Decision of the Controversy betwixt the Worshippers of Mahomed, and Those of christ,
As having learnt from St. Paul to say of such Thrivers in their Impiety, (not that God has indowed, with much delight, but) That God has indured, with much long-suffering, the Vessels of Wrath fitted for Destruction.
As having learned from Saint Paul to say of such Thrivers in their Impiety, (not that God has endowed, with much delight, but) That God has endured, with much long-suffering, the Vessels of Wrath fitted for Destruction.
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And again with St. Paul we have learnt to say, That God did SUFFER those Nations to walk in their own ways. Had they walk't in God's ways, God had been said to have made them do it.
And again with Saint Paul we have learned to say, That God did SUFFER those nations to walk in their own ways. Had they walked in God's ways, God had been said to have made them do it.
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For however he is held in Chains of Darkness, yet his Chains are so long, and many times so much inlarged, as that he goes to and fro upon the face of the Earth. And not only so;
For however he is held in Chains of Darkness, yet his Chains Are so long, and many times so much enlarged, as that he Goes to and from upon the face of the Earth. And not only so;
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but, by the Patience of which I spake, and the long-suffering of the Almighty, bestows the Kingdoms of the World on such as serve him. ( All the Kingdoms, I do not say,
but, by the Patience of which I spoke, and the long-suffering of the Almighty, bestows the Kingdoms of the World on such as serve him. (All the Kingdoms, I do not say,
but as many as God permits, who yet at one time or other, though not at once, may be said with great Truth to permit them All. ) The Ottoman Emperours in their Successions have been placed by the Devil upon exceeding high Mountains; have seen the Kingdoms of the world, and the Glory of them;
but as many as God permits, who yet At one time or other, though not At once, may be said with great Truth to permit them All.) The Ottoman emperors in their Successions have been placed by the devil upon exceeding high Mountains; have seen the Kingdoms of the world, and the Glory of them;
Those Emperours have been suffer'd to do the one, And the Devil has been permitted to give the other. I shall but name the wicked Phocas, who (of a very mean Soldier ) did by his complicated Impieties usurp the Empire of Mauritius, a pious Prince.
Those emperors have been suffered to do the one, And the devil has been permitted to give the other. I shall but name the wicked Phocas, who (of a very mean Soldier) did by his complicated Impieties usurp the Empire of Mauritius, a pious Prince.
how very frequent a thing it is for the hand of wickedness to prevail, for the stool of wickedness to prosper, in devouring the man that is more righteous than He; And if we consider at the same time, That (excepting some few, and extraordinary Examples, such as the Israelites of old who were commanded by God himself to spoil the Egyptians of their Iewels, and take the Canaanites Land for their own Possession, ) It has been meerly the Sin of Robbery, in all the Ages of the World,
how very frequent a thing it is for the hand of wickedness to prevail, for the stool of wickedness to prosper, in devouring the man that is more righteous than He; And if we Consider At the same time, That (excepting Some few, and extraordinary Examples, such as the Israelites of old who were commanded by God himself to spoil the egyptians of their Jewels, and take the Canaanites Land for their own Possession,) It has been merely the since of Robbery, in all the Ages of the World,
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Experience has made it a kind of Proverb, That He who cannot dissemble, can hardly live. And Conscience is so commonly the Beggar's Vertue, that That is grown too to a kind of Proverb. As if the high way to Wealth, were to serve Mammon, rather than God, Pluto was made the proper Name for the God of Wealth.
Experience has made it a kind of Proverb, That He who cannot dissemble, can hardly live. And Conscience is so commonly the Beggar's Virtue, that That is grown too to a kind of Proverb. As if the high Way to Wealth, were to serve Mammon, rather than God, Pluto was made the proper Name for the God of Wealth.
He who will rise to high Promotion, and purchase the Friendship of the World, must bravely dare to do something, worthy the Gibbet, or the Iayl. But if a man will serve God, he is to do it at his Peril, of being a Confessor perhaps, perhaps a Martyr. 'Twas from the Topick of this Experience, that the Devil here argued against our Saviour. (And my Text,
He who will rise to high Promotion, and purchase the Friendship of the World, must bravely Dare to do something, worthy the Gibbet, or the Jail. But if a man will serve God, he is to do it At his Peril, of being a Confessor perhaps, perhaps a Martyr. 'Twas from the Topic of this Experience, that the devil Here argued against our Saviour. (And my Text,
If thou wilt lay aside thy Conscience, and stick at nothing which I command thee; NONLATINALPHABET, &c. I will give thee whatsoever thine Eye can see, or thine Heart desire.
If thou wilt lay aside thy Conscience, and stick At nothing which I command thee;, etc. I will give thee whatsoever thine Eye can see, or thine Heart desire.
cs pns21 vm2 vvi av po21 n1, cc vvi p-acp pix r-crq pns11 vvb pno21;, av pns11 vmb vvb pno21 r-crq po21 n1 vmb vvi, cc po21 n1 n1.
Weigh the Successes of Evil doers with the Calamities of the Righteous, and thou wilt find Them the wisest who worship Me. This does seem to be the Scope of the Devil's reasoning to our Saviour.
Weigh the Successes of Evil doers with the Calamities of the Righteous, and thou wilt find Them the Wisest who worship Me. This does seem to be the Scope of the Devil's reasoning to our Saviour.
And my Discourse added to His may serve to evince the Proposition which lyes before us, That all the Goods of this World (at least successively, though not at once,) are, by the Sufferance of the Almighty, in the Devil's Proffer and Disposal.
And my Discourse added to His may serve to evince the Proposition which lies before us, That all the Goods of this World (At least successively, though not At once,) Are, by the Sufferance of the Almighty, in the Devil's Proffer and Disposal.
cc po11 n1 vvn p-acp po31 vmb vvi pc-acp vvi dt n1 r-crq vvz p-acp pno12, cst d dt n2-j pp-f d n1 (p-acp ds av-j, c-acp xx p-acp a-acp,) vbr, p-acp dt n1 pp-f dt j-jn, p-acp dt ng1 n1 cc n1.
§ 10. I have but one Topick left from whence to make it yet clearer, or past Dispute; And that must needs be by way of Answer to an Objection. For if These Things are so, (some may say within Themselves, Men will be in great danger of becoming Epicuraeans; looking on God as without regard of what is done upon the Earth, and as consining his Providence to things transacted within the Heavens. And if they once come to That, they will Sin securely, and tumble down with great merriment into the Bottomless Asphaltites which gapes to have them.
§ 10. I have but one Topic left from whence to make it yet clearer, or past Dispute; And that must needs be by Way of Answer to an Objection. For if These Things Are so, (Some may say within Themselves, Men will be in great danger of becoming Epicureans; looking on God as without regard of what is done upon the Earth, and as consigning his Providence to things transacted within the Heavens. And if they once come to That, they will since securely, and tumble down with great merriment into the Bottomless Asphaltites which gapes to have them.
So far from Scruple or Regret in their words or actions, that they will rather use the language of those Contemners in the Psalmist; Tush, how shall God see? Is there knowledge in the most high? Or say with Eliphaz unjustly accusing Iob, How doth God know? can he judge through the dark Cloud? Or else with the Braves in the Book of Wisdom; Let us lye in wait for the righteous man.
So Far from Scruple or Regret in their words or actions, that they will rather use the language of those Contemners in the Psalmist; Tush, how shall God see? Is there knowledge in the most high? Or say with Eliphaz unjustly accusing Job, How does God know? can he judge through the dark Cloud? Or Else with the Braves in the Book of Wisdom; Let us lie in wait for the righteous man.
§ 11. To this Objection I answer, and to the later part first, as being That that admitteth of most Dispatch. What God and Christ are call'd properly, in regard of their Natural and Soveraign Right, The Devil is tropically Intitl'd,
§ 11. To this Objection I answer, and to the later part First, as being That that admitteth of most Dispatch. What God and christ Are called properly, in regard of their Natural and Sovereign Right, The devil is tropically Entitled,
§ crd p-acp d n1 pns11 vvb, cc p-acp dt jc n1 ord, c-acp vbg d cst vvz pp-f ds vvb. q-crq np1 cc np1 vbr vvn av-j, p-acp n1 pp-f po32 j cc j-jn av-jn, dt n1 vbz av-j vvn,
So when we speak of Laban's Teraphims, we mean the Teraphims belonging of right to Laban. But when we call them Rebecca's Teraphims, we mean the Teraphims which she hid, and had stoln from Laban. The Kings of Spain are call'd by Thousands, Kings of Portugal; The Kings of France, of Navarr•; the Kings of England, of France; All pretending to have a Right, where others have gotten the whole Possession. But now with a greater force of reason may the Devil be call'd the Ruler, and the God of this world; not only because the world does (for the greatest part) adore him,
So when we speak of Laban's Teraphim, we mean the Teraphim belonging of right to Laban. But when we call them Rebecca's Teraphim, we mean the Teraphim which she hid, and had stolen from Laban. The Kings of Spain Are called by Thousands, Kings of Portugal; The Kings of France, of Navarr•; the Kings of England, of France; All pretending to have a Right, where Others have got the Whole Possession. But now with a greater force of reason may the devil be called the Ruler, and the God of this world; not only Because the world does (for the greatest part) adore him,
§ 12. So far is God from forsaking or slighting the Government of the World, that (as I said once before, but did not so prove it as now I must,) Satan himself is but his Pris'ner, however his Prison is somewhat wide. Not at all his Vicegerent, to rule the World in his stead, or with any degree of his Approbation. In the Twentieth Chapter of the Apocalypse, we find the Devil laid hold on, and bound in a Chain,
§ 12. So Far is God from forsaking or slighting the Government of the World, that (as I said once before, but did not so prove it as now I must,) Satan himself is but his Prisoner, however his Prison is somewhat wide. Not At all his Vicegerent, to Rule the World in his stead, or with any degree of his Approbation. In the Twentieth Chapter of the Apocalypse, we find the devil laid hold on, and bound in a Chain,
§ crd av av-j vbz np1 p-acp vvg cc vvg dt n1 pp-f dt n1, cst (c-acp pns11 vvd a-acp a-acp, cc-acp vdd xx av vvi pn31 a-acp av pns11 vmb,) np1 px31 vbz p-acp po31 n1, c-acp po31 n1 vbz av j. xx p-acp d po31 n1, pc-acp vvi dt n1 p-acp po31 n1, cc p-acp d n1 pp-f po31 n1. p-acp dt ord n1 pp-f dt np1, pns12 vvb dt n1 vvn vvb a-acp, cc vvn p-acp dt vvb,
And what is all This, but the Hypotyposis of a Pris'ner? And though his Chain, for a time, is left by God very long (as I said before) yet all the while 'tis but a Chain, yea and such a Chain too,
And what is all This, but the Hypotyposis of a Prisoner? And though his Chain, for a time, is left by God very long (as I said before) yet all the while it's but a Chain, yea and such a Chain too,
cc q-crq vbz d d, cc-acp dt n1 pp-f dt n1? cc cs po31 vvb, p-acp dt n1, vbz vvn p-acp np1 j av-j (c-acp pns11 vvd a-acp) av d dt n1 pn31|vbz p-acp dt vvb, uh cc d dt vvb av,
Yea they were forced to petition him, and ask his leave, before they could enter an Herd of Swine. It was indeed a great power which Satan had over Iob, as I shew'd before;
Yea they were forced to petition him, and ask his leave, before they could enter an Heard of Swine. It was indeed a great power which Satan had over Job, as I showed before;
but I shew'd too how it was limited. First to his Goods, with an exemption of his Body; and then at last to his Body, with an exemption of his Soul. It was indeed a great power which Satan had over the Christians in the purest Ages of Christianity,
but I showed too how it was limited. First to his Goods, with an exemption of his Body; and then At last to his Body, with an exemption of his Soul. It was indeed a great power which Satan had over the Christians in the Purest Ages of Christianity,
cc-acp pns11 vvd av c-crq pn31 vbds vvn. ord p-acp po31 n2-j, p-acp dt n1 pp-f po31 n1; cc av p-acp ord p-acp po31 n1, p-acp dt n1 pp-f po31 n1 pn31 vbds av dt j n1 r-crq np1 vhd p-acp dt njpg2 p-acp dt js n2 pp-f np1,
for no less than Three hundred and thirty years, inflicting Ten Persecutions, from Christ to Constantine the Great. And another great power during the Arian Persecution, under the Tyranny of Constantius. Another great power,
for no less than Three hundred and thirty Years, inflicting Ten Persecutions, from christ to Constantine the Great. And Another great power during the Arian Persecution, under the Tyranny of Constantius. another great power,
c-acp dx dc cs crd crd cc crd n2, vvg crd n2, p-acp np1 p-acp np1 dt j. cc j-jn j n1 p-acp dt np1 n1, p-acp dt n1 pp-f np1. j-jn j n1,
when (at the very same Instant) Anastasius the Emperour was an Eutychian; the Kings of Italy, Spain, and Africa, Arians; The Kings of England, France, and Germany, Heathens. A greater power than all these the Devil seemeth to have had in the Tenth Century after Christ,
when (At the very same Instant) Anastasius the Emperor was an Eutychian; the Kings of Italy, Spain, and Africa, Arians; The Kings of England, France, and Germany, heathens. A greater power than all these the devil seems to have had in the Tenth Century After christ,
c-crq (p-acp dt j d j-jn) np1 dt n1 vbds dt np1; dt n2 pp-f np1, np1, cc np1, np1; dt n2 pp-f np1, np1, cc np1, n2-jn. dt jc n1 cs d d dt n1 vvz pc-acp vhi vhn p-acp dt ord n1 p-acp np1,
when Hell is said to have broken loose, and the Prosperity of the Church did much more threaten her utter Ruin, than all her Persecutions, when put together.
when Hell is said to have broken lose, and the Prosperity of the Church did much more threaten her utter Ruin, than all her Persecutions, when put together.
c-crq n1 vbz vvn pc-acp vhi vvn j, cc dt n1 pp-f dt n1 vdd av-d av-dc vvb po31 j n1, cs d po31 n2, c-crq vvd av.
Christianity thriv'd under its Sufferings, and had a Being (though a poor one) in the Excesses of its Injoyments. The Gates of Hell did not Then so fully prevail against the Church,
Christianity thrived under its Sufferings, and had a Being (though a poor one) in the Excesses of its Enjoyments. The Gates of Hell did not Then so Fully prevail against the Church,
What our Lord said to Pilate, Thou couldst have no power against me, were it not given thee from above, we (with a little alteration) may say as properly to the Devil, and religiously defy him to do his worst. Or we may say in some sense upon this occasion, (as St. Paul to the Romans upon another, ) There is no power but of God. God ordaining it,
What our Lord said to Pilate, Thou Couldst have no power against me, were it not given thee from above, we (with a little alteration) may say as properly to the devil, and religiously defy him to do his worst. Or we may say in Some sense upon this occasion, (as Saint Paul to the Romans upon Another,) There is no power but of God. God ordaining it,
The roaring Lyon can no more hurt us, without God's leave, than the hungry Lyons could hurt Daniel, or than hunger it self could hurt Elias, or than the burning fiery Furnace could hurt the Three Loyal Iews who were cast into it.
The roaring lion can no more hurt us, without God's leave, than the hungry Lyons could hurt daniel, or than hunger it self could hurt Elias, or than the burning fiery Furnace could hurt the Three Loyal Iews who were cast into it.
as to have power over the Devil. For the time will one day come, when God will tye him up close in his Chains of Darkness, and will not suffer him any longer to dispose of any thing in the World, (much less of the Kingdoms, and Glories of it,) But will sink him into the Depth (for I cannot say the Bottom ) of the Lake which burns with Fire and Brimstone.
as to have power over the devil. For the time will one day come, when God will tie him up close in his Chains of Darkness, and will not suffer him any longer to dispose of any thing in the World, (much less of the Kingdoms, and Glories of it,) But will sink him into the Depth (for I cannot say the Bottom) of the Lake which burns with Fire and Brimstone.
Nay though the Devil was so impudent, as to tempt our blessed Lord to the committing of Idolatry, yet in saying [ All things are delivered to me ] he was seemingly so modest, (or else so weak, ) as to confess that he has nothing; which he has not received;
Nay though the devil was so impudent, as to tempt our blessed Lord to the committing of Idolatry, yet in saying [ All things Are Delivered to me ] he was seemingly so modest, (or Else so weak,) as to confess that he has nothing; which he has not received;
uh cs dt n1 vbds av j, a-acp pc-acp vvi po12 j-vvn n1 p-acp dt vvg pp-f n1, av p-acp vvg [ d n2 vbr vvn p-acp pno11 ] pns31 vbds av-vvg av j, (cc av av j,) p-acp pc-acp vvi d pns31 vhz pix; r-crq pns31 vhz xx vvn;
one who does suffer but for a time, what he will certainly revenge unto all Eternity. In a word he does confess, that all he has to dispose of is but derivative, and precarious. 'Tis at the most but NONLATINALPHABET, (if his own word were to be taken,) deliver'd to him by his Iudge, the proper Owner of all the World, to whom at last he is to render a sad and terrible Accompt.
one who does suffer but for a time, what he will Certainly revenge unto all Eternity. In a word he does confess, that all he has to dispose of is but derivative, and precarious. It's At the most but, (if his own word were to be taken,) Delivered to him by his Judge, the proper Owner of all the World, to whom At last he is to render a sad and terrible Account.
pi r-crq vdz vvi cc-acp p-acp dt n1, r-crq pns31 vmb av-j vvi p-acp d n1. p-acp dt n1 pns31 vdz vvi, cst d pns31 vhz p-acp n1 pp-f vbz p-acp j-jn, cc j. pn31|vbz p-acp dt av-ds p-acp, (cs po31 d n1 vbdr pc-acp vbi vvn,) vvn p-acp pno31 p-acp po31 n1, dt j n1 pp-f d dt n1, p-acp ro-crq p-acp ord pns31 vbz pc-acp vvi dt j cc j vvb.
§ 13. Thus we see the Devil's words ( Luke 4. 6.) have but a little Truth mixt with a world of Falshood. Nothing is True in them but This, That God does suffer or permit him to be many times liberal to such as serve him. But now with This little Truth which is but sufficiently imply'd, we have Three or Four Falshoods which are sufficiently express'd. For first 'tis false what he saith, (if it be literally taken,) That the Things of this World are Deliver'd to him.
§ 13. Thus we see the Devil's words (Lycia 4. 6.) have but a little Truth mixed with a world of Falsehood. Nothing is True in them but This, That God does suffer or permit him to be many times liberal to such as serve him. But now with This little Truth which is but sufficiently implied, we have Three or Four Falsehoods which Are sufficiently expressed. For First it's false what he Says, (if it be literally taken,) That the Things of this World Are Delivered to him.
§ crd av pns12 vvb dt ng1 n2 (av crd crd) vhb cc-acp dt j n1 vvn p-acp dt n1 pp-f n1. np1 vbz j p-acp pno32 p-acp d, cst np1 vdz vvi cc vvb pno31 pc-acp vbi d n2 j p-acp d c-acp vvb pno31. p-acp av p-acp d j n1 r-crq vbz p-acp av-j vvn, pns12 vhb crd cc crd n2 r-crq vbr av-j vvn. p-acp ord pn31|vbz j r-crq pns31 vvz, (cs pn31 vbb av-j vvn,) cst dt n2 pp-f d n1 vbr vvn p-acp pno31.
For being no more than an Usurper, and therefore void of all right, he is not properly said to Give, but rather to procure them to all Usurpers. Thirdly 'tis false that he procures them to whomsoever he pleaseth, (which yet he confidently adds,) for he procures them no farther, than God sees good to permit, or suffer. Last of all he saith falsly, That ALL the Kingdoms of the World and the Glory of them are so much as permitted to his Disposal, (if he means all at once.) For God disposeth of many Kingdoms, wherein he suffers not the Devil to have the least thing to do.
For being no more than an Usurper, and Therefore void of all right, he is not properly said to Give, but rather to procure them to all Usurpers. Thirdly it's false that he procures them to whomsoever he Pleases, (which yet he confidently adds,) for he procures them no farther, than God sees good to permit, or suffer. Last of all he Says falsely, That ALL the Kingdoms of the World and the Glory of them Are so much as permitted to his Disposal, (if he means all At once.) For God Disposeth of many Kingdoms, wherein he suffers not the devil to have the least thing to do.
p-acp vbg av-dx av-dc cs dt n1, cc av j pp-f d j-jn, pns31 vbz xx av-j vvn p-acp vvb, p-acp av-c p-acp vvb pno32 p-acp d n2. ord pn31|vbz j cst pns31 vvz pno32 p-acp ro-crq pns31 vvz, (r-crq av pns31 av-j vvz,) c-acp pns31 vvz pno32 av-dx av-jc, cs np1 vvz j p-acp vvb, cc vvi. ord pp-f d pns31 vvz av-j, cst av-d dt n2 pp-f dt n1 cc dt n1 pp-f pno32 vbr av av-d c-acp vvn p-acp po31 n1, (cs pns31 vvz d p-acp a-acp.) p-acp np1 vvz pp-f d n2, c-crq pns31 vvz xx dt n1 pc-acp vhi dt ds n1 pc-acp vdi.
and helpt to procure it for the Assyrians. 'Twas God alone who gave Iob his store of Cattle, although the Devil prompted his Labourers, (the Chaldaeans and Sabaeans, ) to take them from him.
and helped to procure it for the Assyrians. 'Twas God alone who gave Job his store of Cattle, although the devil prompted his Labourers, (the Chaldaeans and Sabaeans,) to take them from him.
'Twas God alone who gave a Kingdom, (or rather Three Kingdoms which made a World, ) together with all the Glory of it, to our late Martyr'd Soveraign of Glorious Memory,
'Twas God alone who gave a Kingdom, (or rather Three Kingdoms which made a World,) together with all the Glory of it, to our late Martyred Sovereign of Glorious Memory,
In a word, if it is true, what is proverbially asserted, (and upon very good Grounds,) That half the World, at the least, does live by cheating all the rest, and by imposing on one another; Then is it easy to discern and to state the Difference, betwixt the Right, and the Possession of things on Earth;
In a word, if it is true, what is proverbially asserted, (and upon very good Grounds,) That half the World, At the least, does live by cheating all the rest, and by imposing on one Another; Then is it easy to discern and to state the Difference, betwixt the Right, and the Possession of things on Earth;
p-acp dt n1, cs pn31 vbz j, r-crq vbz av-j vvn, (cc p-acp av j n2,) cst j-jn dt n1, p-acp dt ds, vdz vvi p-acp vvg d dt n1, cc p-acp vvg p-acp crd j-jn; av vbz pn31 j pc-acp vvi cc p-acp n1 dt n1, p-acp dt j-jn, cc dt n1 pp-f n2 p-acp n1;
§ 14. Having hitherto shew'd the Truth of my Proposition, and withal clear'd it from the Objection; I am next to give the Reasons, (at least as many as I can think of,
§ 14. Having hitherto showed the Truth of my Proposition, and withal cleared it from the Objection; I am next to give the Reasons, (At least as many as I can think of,
§ crd vhg av vvd dt n1 pp-f po11 n1, cc av vvn pn31 p-acp dt n1; pns11 vbm ord pc-acp vvi dt n2, (p-acp ds c-acp d c-acp pns11 vmb vvi pp-f,
For whilst we look at nothing else but what is present, and before us, we seem to see nothing but Disorder, in most Events under the Sun. If none but good men did prosper, and none but evil men miscarry, A method then would be acknowledg'd,
For while we look At nothing Else but what is present, and before us, we seem to see nothing but Disorder, in most Events under the Sun. If none but good men did prosper, and none but evil men miscarry, A method then would be acknowledged,
p-acp cs pns12 vvb p-acp pix av cc-acp r-crq vbz j, cc p-acp pno12, pns12 vvb pc-acp vvi pix cc-acp n1, p-acp ds n2 p-acp dt n1 cs pix cc-acp j n2 vdd vvi, cc pi cc-acp j-jn n2 vvb, dt n1 av vmd vbi vvn,
Of if all that are good were in Affliction, and all that are evil in Prosperity, still there would be some method, however men in probability would be very much the worse for the knowledge of it.
Of if all that Are good were in Affliction, and all that Are evil in Prosperity, still there would be Some method, however men in probability would be very much the Worse for the knowledge of it.
pp-f cs d cst vbr j vbdr p-acp n1, cc d cst vbr j-jn p-acp n1, av a-acp vmd vbi d n1, c-acp n2 p-acp n1 vmd vbi av av-d dt jc p-acp dt n1 pp-f pn31.
For though the wicked are found to prosper a great deal more than the righteous, (as has been shew'd,) yet 'tis as clear that many righteous do also prosper with the wicked, and many wicked ones,
For though the wicked Are found to prosper a great deal more than the righteous, (as has been showed,) yet it's as clear that many righteous do also prosper with the wicked, and many wicked ones,
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even here, are as much afflicted as the righteous. In which respect it was said by the Royal Preacher, That all things come alike to all. There is one event to the wicked, and to the righteous;
even Here, Are as much afflicted as the righteous. In which respect it was said by the Royal Preacher, That all things come alike to all. There is one event to the wicked, and to the righteous;
av av, vbr a-acp av-d vvn p-acp dt j. p-acp r-crq n1 pn31 vbds vvn p-acp dt j n1, cst d n2 vvb av-j p-acp d. pc-acp vbz crd n1 p-acp dt j, cc p-acp dt j;
§ 15. Now to preserve our selves from falling into the very same Snare, let us reflect upon the Reasons of this Confusion, at which so many are falling headlong into the bottomless Abyss of Eternal Misery.
§ 15. Now to preserve our selves from falling into the very same Snare, let us reflect upon the Reasons of this Confusion, At which so many Are falling headlong into the bottomless Abyss of Eternal Misery.
§ crd av pc-acp vvi po12 n2 p-acp vvg p-acp dt j d n1, vvb pno12 vvi p-acp dt n2 pp-f d n1, p-acp r-crq av d vbr vvg av-j p-acp dt j n1 pp-f j n1.
Not insisting upon the Reasons in such a measure as they deserve, But rather pointing at the chief Topicks from which the Reasons are to be fetch't. One chief Reason is to be taken from the natural Freedom of the Will, in every rational Agent which is subjected to a Law, and by consequence made worthy either of Punishment or Reward. God's way of working upon the Will is exactly suitable to its Nature, and therefore agreeable to its Freedom; tending to rectifie, but not destroy it;
Not insisting upon the Reasons in such a measure as they deserve, But rather pointing At the chief Topicks from which the Reasons Are to be fetched. One chief Reason is to be taken from the natural Freedom of the Will, in every rational Agent which is subjected to a Law, and by consequence made worthy either of Punishment or Reward. God's Way of working upon the Will is exactly suitable to its Nature, and Therefore agreeable to its Freedom; tending to rectify, but not destroy it;
as irresistible, as they are Good, I cannot see how it were possible for any Creature to do amiss; or how an Action could be otherwise, than God would have it.
as irresistible, as they Are Good, I cannot see how it were possible for any Creature to do amiss; or how an Actium could be otherwise, than God would have it.
Nor can I see how 'twould be possible to give a tolerable reason, why several men at the same time, and the same men at several times, are either better, or worse, than Themselves, or others. Why Iohn was better than Iudas, or Paul better than Himself. Better (I mean) when he asserted, than when he persecuted the Church.
Nor can I see how 'twould be possible to give a tolerable reason, why several men At the same time, and the same men At several times, Are either better, or Worse, than Themselves, or Others. Why John was better than Iudas, or Paul better than Himself. Better (I mean) when he asserted, than when he persecuted the Church.
ccx vmb pns11 vvi c-crq pn31|vmd vbi j pc-acp vvi dt j n1, q-crq j n2 p-acp dt d n1, cc dt d n2 p-acp j n2, vbr d av-jc, cc av-jc, cs px32, cc n2-jn. q-crq np1 vbds jc cs np1, cc np1 av-jc cs px31. j (pns11 vvb) c-crq pns31 vvn, cs c-crq pns31 vvn dt n1.
It follows therefore that the manner of God's Impression upon the Will cannot be cogent, and irresistible, but so congruous rather and suitable, as still to let it remain a Will. And therefore he works upon it otherwise,
It follows Therefore that the manner of God's Impression upon the Will cannot be cogent, and irresistible, but so congruous rather and suitable, as still to let it remain a Will. And Therefore he works upon it otherwise,
pn31 vvz av cst dt n1 pp-f npg1 n1 p-acp dt n1 vmbx vbi j, cc j, p-acp av j av cc j, c-acp av pc-acp vvi pn31 vvi dt n1. cc av pns31 vvz p-acp pn31 av,
to wit by Promises, and Threats, by Exhortations, and Praecepts, and these in conjunction with a competent measure of his Grace; which Agents natural, and involuntary (such as Vegetables,
to wit by Promises, and Treats, by Exhortations, and Precepts, and these in conjunction with a competent measure of his Grace; which Agents natural, and involuntary (such as Vegetables,
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Now God determin'd from all Eternity not to hinder from being done, what he eternally foreknew the congruous means I now mention'd would not prevail with wilful Creatures, so as to hinder them from doing. For why should He by his Omnipotence controul the Wills of those Creatures, whom both his Promises, and his Threats, his Miracles, and his Laws, and a competent measure of his Grace, have been so thanklesly and vainly bestow'd upon? When he cannot restrain our Wills by means agreeable to our Natures, or by any lesser means than what are destructive to our Wills, and by consequence to our Natures, (which he eternally determined he would not violate, ) How very justly must he needs suffer the worst of Actions, which withal he does direct to the best of Ends?
Now God determined from all Eternity not to hinder from being done, what he eternally foreknew the congruous means I now mentioned would not prevail with wilful Creatures, so as to hinder them from doing. For why should He by his Omnipotence control the Wills of those Creatures, whom both his Promises, and his Treats, his Miracles, and his Laws, and a competent measure of his Grace, have been so thanklessly and vainly bestowed upon? When he cannot restrain our Wills by means agreeable to our Nature's, or by any lesser means than what Are destructive to our Wills, and by consequence to our Nature's, (which he eternally determined he would not violate,) How very justly must he needs suffer the worst of Actions, which withal he does Direct to the best of Ends?
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§ 16. Another Reason is to be taken from the corrigible Condition of some Evil Doers, whom God is pleased to bless and prosper with many Temporal Injoyments, thereby to mollifie, and indear, and as it were overcome them with so much kindness.
§ 16. another Reason is to be taken from the corrigible Condition of Some Evil Doers, whom God is pleased to bless and prosper with many Temporal Enjoyments, thereby to mollify, and endear, and as it were overcome them with so much kindness.
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And such was the Method touching which St. Paul speaks in his Epistle to the Romans; Despisest thou the Riches of his Goodness and Forbearance and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? When God is pleas'd to plant his Vineyard upon a very fruitful Hill, to make a strong fence about it, to gather out the stones, to build a Tower in the midst, and to make a Wine-press, what can he mean but to ingage it, to yield him Grapes in proportion to all his Culture? And he appeals to the Inhabitants of Ierusalem and Iudah, whether more could be done than he had done unto his Vineyard, what could he signifie but his Indeavours, to overcome evil with doing good? Thus God draws near to us in Mercies, that we may also draw near to Him, in the Amendment of our Lives and our Conversations.
And such was the Method touching which Saint Paul speaks in his Epistle to the Romans; Despisest thou the Riches of his goodness and Forbearance and Long-suffering, not knowing that the goodness of God leads thee to Repentance? When God is pleased to plant his Vineyard upon a very fruitful Hill, to make a strong fence about it, to gather out the stones, to built a Tower in the midst, and to make a Winepress, what can he mean but to engage it, to yield him Grapes in proportion to all his Culture? And he appeals to the Inhabitants of Ierusalem and Iudah, whither more could be done than he had done unto his Vineyard, what could he signify but his Endeavours, to overcome evil with doing good? Thus God draws near to us in mercies, that we may also draw near to Him, in the Amendment of our Lives and our Conversations.
§ 17. A Third Reason is to be taken from the Incorrigible Condition of another sort of Evil Doers, whom God is pleas'd to give over, as Physicians use to do their desperate Patients.
§ 17. A Third Reason is to be taken from the Incorrigible Condition of Another sort of Evil Doers, whom God is pleased to give over, as Physicians use to do their desperate Patients.
For as Those very Swine are ever suffer'd to fare the best, that is, to injoy the richest feeding, which are most of all designed for Sale and Slaughter; so God indures with much long-suffering the Vessels of Wrath, to wax fat with all their Contentments and Sensualities,
For as Those very Swine Are ever suffered to fare the best, that is, to enjoy the Richest feeding, which Are most of all designed for Sale and Slaughter; so God endures with much long-suffering the Vessels of Wrath, to wax fat with all their Contentment's and Sensualities,
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because by such their Injoyments they fit themselves for Destruction. To allow them the benefit of his Rod, were to deal with them as Sons; which why should he do,
Because by such their Enjoyments they fit themselves for Destruction. To allow them the benefit of his Rod, were to deal with them as Sons; which why should he do,
and bring their Flesh into Subjection, by a great deal of Fasting and Self-denial, and be afraid of faring well, at least in this consideration, that the fatter they grow, they grow the fitter for the Shambles, and that the leaner they are, they are suffer'd to live so much the longer? Much the same is Their Case, who defile themselves as brute Beasts, (to use the Comparison of St. Iude. ) A Comparison not odious, because 'tis made by the Holy Ghost: who saith of Them that are permitted to live and prosper in their Impieties, That they are fitted for Destruction; and prepar'd, like Sheep, for the day of slaughter. Like Sheep the rather,
and bring their Flesh into Subjection, by a great deal of Fasting and Self-denial, and be afraid of faring well, At least in this consideration, that the fatter they grow, they grow the fitter for the Shambles, and that the leaner they Are, they Are suffered to live so much the longer? Much the same is Their Case, who defile themselves as brutus Beasts, (to use the Comparison of Saint Iude.) A Comparison not odious, Because it's made by the Holy Ghost: who Says of Them that Are permitted to live and prosper in their Impieties, That they Are fitted for Destruction; and prepared, like Sheep, for the day of slaughter. Like Sheep the rather,
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because as void of understanding, (in respect of those things which must be spiritually discern'd, ) as little mov'd as any Sheep with the Sense of Duty, and as far from considering their later end. The terriblest Speeches in all the Scriptures are such as These;
Because as void of understanding, (in respect of those things which must be spiritually discerned,) as little moved as any Sheep with the Sense of Duty, and as Far from considering their later end. The terriblest Speeches in all the Scriptures Are such as These;
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Why should I cast away my kindness in Chastising you any longer, when ye still grow the worse by all that is done to make you better? In vain have I smitten your Children;
Why should I cast away my kindness in Chastising you any longer, when you still grow the Worse by all that is done to make you better? In vain have I smitten your Children;
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as when he leaves the Reins loose upon the Neck of a Brutish People. When he lets them grow wealthy to their undoing, and ruin themselves with their Injoyments.
as when he leaves the Reins lose upon the Neck of a Brutish People. When he lets them grow wealthy to their undoing, and ruin themselves with their Enjoyments.
What Solomon saith of a Temporal Father, [ He that spareth his Rod, hateth his Child, ] is often true of the Eternal; who intends to disinherit those Incorrigible Children, whom he does not in mercy vouchsafe to strike. And in consequence of This,
What Solomon Says of a Temporal Father, [ He that spares his Rod, hates his Child, ] is often true of the Eternal; who intends to disinherit those Incorrigible Children, whom he does not in mercy vouchsafe to strike. And in consequence of This,
§ 18. A Fourth Reason is to be taken from the obligingness of the Severity of the Heavenly Father towards his Children, whom he disciplines in This World, that he may not condemn them in the Next. For whom he loveth he chasteneth, and scourgeth every Son whom he receiveth.
§ 18. A Fourth Reason is to be taken from the obligingness of the Severity of the Heavenly Father towards his Children, whom he disciplines in This World, that he may not condemn them in the Next. For whom he loves he Chasteneth, and scourges every Son whom he receives.
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We have had Fathers of our Flesh who corrected us, and we gave them Reverence, (saith the same Holy Author of the Epistle to the Hebrews, ) though they chastised us for their pleasure. Whereas the Father of Spirits does only chastise us for our profit: And for our profit many ways; To wit for the exercise of our Faith; for the proof of our Patience; for the Improvement of our Humility; for the begetting in all our Hearts both a Contempt of This World,
We have had Father's of our Flesh who corrected us, and we gave them reverence, (Says the same Holy Author of the Epistle to the Hebrews,) though they chastised us for their pleasure. Whereas the Father of Spirits does only chastise us for our profit: And for our profit many ways; To wit for the exercise of our Faith; for the proof of our Patience; for the Improvement of our Humility; for the begetting in all our Hearts both a Contempt of This World,
and a Desire of That to come; for the convincing us of his Iustice, which is so far from partiality, that he does hate and punish Sin where e're he finds it,
and a Desire of That to come; for the convincing us of his justice, which is so Far from partiality, that he does hate and Punish since where ever he finds it,
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For even they that are poenitent do feel its smart for a Time And They that abide in their Impoenitence, shall feel it infinitely more to all Eternity Again ▪ He chastiseth us for our Profit, because for the hight'ning of our Reward; perhaps in This present life;
For even they that Are penitent do feel its smart for a Time And They that abide in their Impoenitence, shall feel it infinitely more to all Eternity Again ▪ He Chastiseth us for our Profit, Because for the hight'ning of our Reward; perhaps in This present life;
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as well for his Patience, as his Integrity. In the first Chapter of Iob, God permitted the Devil to take all from him. But in the last Chapter of Iob, God gave him twice as much as he had before.
as well for his Patience, as his Integrity. In the First Chapter of Job, God permitted the devil to take all from him. But in the last Chapter of Job, God gave him twice as much as he had before.
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His later end (saith the Text) was more blessed than his beginning. He regain'd his seven Sons, and his Daughters were the fairest amongst the Children of men.
His later end (Says the Text) was more blessed than his beginning. He Regained his seven Sons, and his Daughters were the Fairest among the Children of men.
But infinitely more in the life to come. Such as none can conceive, much less describe, but He who is himself as Infinite, as That Reward is Inexpressible. To sum up all in a word, (and in the word of the same Apostle,) God corrects us for our profit, to make us partakers with him in Holiness, and that to no lesser end,
But infinitely more in the life to come. Such as none can conceive, much less describe, but He who is himself as Infinite, as That Reward is Inexpressible. To sum up all in a word, (and in the word of the same Apostle,) God corrects us for our profit, to make us partakers with him in Holiness, and that to no lesser end,
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§ 19. The very mention of which does prompt me to give a fifth and last Reason. A Reason to be fetch't from the Life after Death, and the Day of Iudgment: Without which Topick, all the rest are worth nothing;
§ 19. The very mention of which does prompt me to give a fifth and last Reason. A Reason to be fetched from the Life After Death, and the Day of Judgement: Without which Topic, all the rest Are worth nothing;
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and were there no other than This, it would be equal to a Thousand. If in this life only we had hope, we should be (saith St. Paul ) of all men the most miserable.
and were there no other than This, it would be equal to a Thousand. If in this life only we had hope, we should be (Says Saint Paul) of all men the most miserable.
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The Psalmist sweetned all his Sorrows with this single Consideration, That the Rod of the wicked shall not evermore rest upon the Back of the Righteous.
The Psalmist sweetened all his Sorrows with this single Consideration, That the Rod of the wicked shall not evermore rest upon the Back of the Righteous.
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The Devils may very well be said to believe and tremble. For they do tacitly acknowledge, by that their Question put to Christ, [ Art thou come to torment us before the Time? ] That however they are permitted their time of Pleasure, yet they tremblingly expect their time of pain too.
The Devils may very well be said to believe and tremble. For they do tacitly acknowledge, by that their Question put to christ, [ Art thou come to torment us before the Time? ] That however they Are permitted their time of Pleasure, yet they tremblingly expect their time of pain too.
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Whatsoever things are taken from Good men here, St. Peter tells us, There is a Time of Restitution. Whatsoever Good men do suffer here in the Body, the Prophet Hosea puts our thoughts upon Days of Recompence. Isaiah calls it The year of Recompence, and the Day of the Lord's Vengeance.
Whatsoever things Are taken from Good men Here, Saint Peter tells us, There is a Time of Restitution. Whatsoever Good men do suffer Here in the Body, the Prophet Hosea puts our thoughts upon Days of Recompense. Isaiah calls it The year of Recompense, and the Day of the Lord's Vengeance.
How could Moses have preferred the Reproach of Christ, as much greater Riches than the Treasures in Egypt, if he had not had respect unto the Recompence of Reward? How could David himself have been kept from fainting, if he had not thus expected to see the Goodness of the Lord in the Land of the Living? Wherefore lift up the hands that hang down, and the feeble knees. In every shock of Temptation from suffering wrongs, let us take up the words of the Prophet Ieremy for our support;
How could Moses have preferred the Reproach of christ, as much greater Riches than the Treasures in Egypt, if he had not had respect unto the Recompense of Reward? How could David himself have been kept from fainting, if he had not thus expected to see the goodness of the Lord in the Land of the Living? Wherefore lift up the hands that hang down, and the feeble knees. In every shock of Temptation from suffering wrongs, let us take up the words of the Prophet Ieremy for our support;
But 'tis a Corrosive to the former, no less than a Cordial to the later, That God is said to have a Book of Remembrance; That the Devourers of the Righteous are established for Iudgment. And that they who wax fat with the Spoils of Innocence, are prepar'd like Sheep for the day of slaughter.
But it's a Corrosive to the former, no less than a Cordial to the later, That God is said to have a Book of Remembrance; That the Devourers of the Righteous Are established for Judgement. And that they who wax fat with the Spoils of Innocence, Are prepared like Sheep for the day of slaughter.
Add we to this our due Reflexions, on the Patience of Iob, and the Afflictions of Ioseph. Take we the Prophets for an Example; and Him expecially who indured such Contradictions of Sinners against himself, lest we be wearied and faint in our minds.
Add we to this our due Reflexions, on the Patience of Job, and the Afflictions of Ioseph. Take we the prophets for an Exampl; and Him especially who endured such Contradictions of Sinners against himself, lest we be wearied and faint in our minds.
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§ 20. But now, besides these several Reasons of the seeming Disorder and Confusion in the promiscuous Distribution of all Possessions under the Sun, There may be other Reasons given by considering men,
§ 20. But now, beside these several Reasons of the seeming Disorder and Confusion in the promiscuous Distribution of all Possessions under the Sun, There may be other Reasons given by considering men,
and there are doubtless many others which are known to God only: and which cannot be better collected than from the Example of our Saviour, on whom the Devil and his Instruments were permitted to have so great a Power.
and there Are doubtless many Others which Are known to God only: and which cannot be better collected than from the Exampl of our Saviour, on whom the devil and his Instruments were permitted to have so great a Power.
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To wit, the Satisfying his Iustice; the Exhibition of his Mercy; the Declaration of his Wisdom; the Manifestation of his Holiness; the Illustration of his Power; the Exaltation of his Glory; And (as worthily subordinate to each of These,) the Reformation and the Safety of all our Souls. All which if we compare with the five Reasons going before, we shall not wonder at the Truth of This Proposition, That all the Kingdoms of the World,
To wit, the Satisfying his justice; the Exhibition of his Mercy; the Declaration of his Wisdom; the Manifestation of his Holiness; the Illustration of his Power; the Exaltation of his Glory; And (as worthily subordinate to each of These,) the Reformation and the Safety of all our Souls. All which if we compare with the five Reasons going before, we shall not wonder At the Truth of This Proposition, That all the Kingdoms of the World,
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For what more despicable than That, which the Devil can both procure, and deprive us of? What more worthy of our Contempt, than what is so undervalued by Him that made it,
For what more despicable than That, which the devil can both procure, and deprive us of? What more worthy of our Contempt, than what is so undervalved by Him that made it,
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as by Him to be often left in the Devil's Power and Disposal? The Devil can give us great Possessions, just as he gave them to the Chaldaeans; And can take them away, as he did from Iob. For both which reasons we ought to scorn them,
as by Him to be often left in the Devil's Power and Disposal? The devil can give us great Possessions, just as he gave them to the Chaldaeans; And can take them away, as he did from Job For both which Reasons we ought to scorn them,
First (I say) 'tis a disparagement to the Wealth and Glory of the World, that they are left so much by God in the Devil's Power, that Satan is suffer'd to bestow them on such as serve him.
First (I say) it's a disparagement to the Wealth and Glory of the World, that they Are left so much by God in the Devil's Power, that Satan is suffered to bestow them on such as serve him.
For as, when the Body of man is Aguish, no Addition of Clothes can make him warm; So when the Soul of man is vitious, no Addition of Treasure can make him rich. The reason of which Paradox may thus be illustrated, and clear'd.
For as, when the Body of man is Aguish, no Addition of Clothes can make him warm; So when the Soul of man is vicious, no Addition of Treasure can make him rich. The reason of which Paradox may thus be illustrated, and cleared.
We know that though the Clothes defend the Body from outward Cold, yet 'tis the Body's inward Heat which does warm the Clothes: For else a Coffin and a Coverlid would warm a man when he is dead.
We know that though the Clothes defend the Body from outward Cold, yet it's the Body's inward Heat which does warm the Clothes: For Else a Coffin and a Coverlid would warm a man when he is dead.
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And thence a Child is much warmer in a very thin Suit, than his old decrepit Father when wrapt about with a Wardrope. In like manner 'tis the Soul which makes the Possession become sufficient, not at all the Possession which gives contentment unto the Soul. And as the way whereby to cure the cold Access of an Ague, is to cleanse the Body from peccant humours, not to bring it to a great Fire; so the way to be happy as well as full, is to purge an over passionate and sickly Soul, not to rake up a great Estate. There are indeed who have Abundance in conjunction with Satisfaction; But 'tis clear their Satisfaction does not arise from That Abundance.
And thence a Child is much warmer in a very thin Suit, than his old decrepit Father when wrapped about with a Wardrobe. In like manner it's the Soul which makes the Possession become sufficient, not At all the Possession which gives contentment unto the Soul. And as the Way whereby to cure the cold Access of an Ague, is to cleanse the Body from peccant humours, not to bring it to a great Fire; so the Way to be happy as well as full, is to purge an over passionate and sickly Soul, not to rake up a great Estate. There Are indeed who have Abundance in conjunction with Satisfaction; But it's clear their Satisfaction does not arise from That Abundance.
For if Contentment could grow from Plenty, The Man of Macedon had been satisfied in his Acquist of all Asia; and had not wept for another World. Nor would They who at first do take up Arms for meer Liberty ▪ continue the keeping of them up for meer Dominion, (when they have got their own Liberty, they would not take it from other men. ) From whence it follows, That no man living is contented, meerly because he has enough, But that many men have enough, meerly because they are contented. And as a man in a Boat, when he would pull the Bank to him, finds it impossible for him to do it,
For if Contentment could grow from Plenty, The Man of Macedon had been satisfied in his Acquist of all Asia; and had not wept for Another World. Nor would They who At First doe take up Arms for mere Liberty ▪ continue the keeping of them up for mere Dominion, (when they have god their own Liberty, they would not take it from other men.) From whence it follows, That no man living is contented, merely Because he has enough, But that many men have enough, merely Because they Are contented. And as a man in a Boat, when he would pull the Bank to him, finds it impossible for him to do it,
but by pulling Himself upon the Bank; so the only way possible to fit our Condition to our minds, is by bringing our minds to our Condition. For if a man shall inlarge his Desires as Hell,
but by pulling Himself upon the Bank; so the only Way possible to fit our Condition to our minds, is by bringing our minds to our Condition. For if a man shall enlarge his Desires as Hell,
and is as greedy as the Grave, All the Possessions in the World will not fill one of his Eyes. 'Twas very shrewdly said by Socrates to Archelaus, That the Cities of Greece were found to prosper, which asked Counsel of the Devil (in his Oracle at Delphi, ) whilst Those that did not, were still afflicted. But though mad men and fools inferr'd the Devil (from That Success) to be the only true God, yet wise men knew him to be no better,
and is as greedy as the Grave, All the Possessions in the World will not fill one of his Eyes. 'Twas very shrewdly said by Socrates to Archelaus, That the Cities of Greece were found to prosper, which asked Counsel of the devil (in his Oracle At Delphi,) while Those that did not, were still afflicted. But though mad men and Fools inferred the devil (from That Success) to be the only true God, yet wise men knew him to be no better,
Socrates challenged all Historians from the beginning of the World to the day he writ in, to name a man who had been the better for any Possessions of Satan's giving.
Socrates challenged all Historians from the beginning of the World to the day he writ in, to name a man who had been the better for any Possessions of Satan's giving.
Meaning that none had profited by them in the Day of their Prosperity; And so little can they profit in the Great Day of Wrath, (as the Wise man calls it) that then they disprofit in extremity, because they purchase for their Owners a place in Hell. So little reason have we to boast, that we abound in those things, which the Devil (by God's Sufferance) can help us to, who neither can nor will help us, to use them wisely to our Advantage.
Meaning that none had profited by them in the Day of their Prosperity; And so little can they profit in the Great Day of Wrath, (as the Wise man calls it) that then they disprofit in extremity, Because they purchase for their Owners a place in Hell. So little reason have we to boast, that we abound in those things, which the devil (by God's Sufferance) can help us to, who neither can nor will help us, to use them wisely to our Advantage.
in being Tenants at Will to so vile a Landlord. There is nothing more usual with the Prince of this World, than to set Pilate against Herod, as well as Both against Christ. He employs one Robber in offering violence to another. And who would care for those Riches which only make him the Devil's Sumpter? Can we think it a noble thing, to be laden with thick Clay at the Devil's Pleasure, and again unladen at his Command? To have Wealth bestow'd on us by our Complyance with the Tempter,
in being Tenants At Will to so vile a Landlord. There is nothing more usual with the Prince of this World, than to Set Pilate against Herod, as well as Both against christ. He employs one Robber in offering violence to Another. And who would care for those Riches which only make him the Devil's Sumpter? Can we think it a noble thing, to be laden with thick Clay At the Devil's Pleasure, and again unladen At his Command? To have Wealth bestowed on us by our Compliance with the Tempter,
and taken from us by other men's? 'Twas wisely done of Aristippus, the learned Stoick, when he commanded his Daughter Areta, to give her Son Wisdom for his Patrimony, in stead of Wealth; because the Tyrants of Cyrene could never plunder him of his Philosophy, That Inaccessible Treasure which was within him;
and taken from us by other men's? 'Twas wisely done of Aristippus, the learned Stoic, when he commanded his Daughter Areta, to give her Son Wisdom for his Patrimony, in stead of Wealth; Because the Tyrants of Cyrene could never plunder him of his Philosophy, That Inaccessible Treasure which was within him;
who yet would be the sole Masters of all his Wealth, those obnoxious Possessions which were without him ▪ Which Advice of Aristippus was much like That of our Lord himself, Lay not up for your selves Treasure on Earth, where Plunderers and Thieves break through and steal.
who yet would be the sole Masters of all his Wealth, those obnoxious Possessions which were without him ▪ Which advice of Aristippus was much like That of our Lord himself, Lay not up for your selves Treasure on Earth, where Plunderers and Thieves break through and steal.
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§ 22. Secondly let us consider, That since we find God Himself bestowing Riches upon some, as upon Abraham, and Iob, or whosoever has a right to the several things which he possesseth;
§ 22. Secondly let us Consider, That since we find God Himself bestowing Riches upon Some, as upon Abraham, and Job, or whosoever has a right to the several things which he Possesses;
and our private Comfort. Always bearing This in mind, That we are but God's Almoners, or Usufructuaries; and must dispense to His Members who is Proprietary in chief. But if dishonestly attain'd to,
and our private Comfort. Always bearing This in mind, That we Are but God's Almoners, or Usufructuaries; and must dispense to His Members who is Proprietary in chief. But if dishonestly attained to,
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and therefore ought to do neither to God's Dishonour, and our Damnation. But as our Saviour hath said of the Eye, and Hand, That if at any time they offend us, we must pluck out the one, and cut off the other;
and Therefore ought to doe neither to God's Dishonour, and our Damnation. But as our Saviour hath said of the Eye, and Hand, That if At any time they offend us, we must pluck out the one, and Cut off the other;
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so must we say of our Possessions, That if they offend us in the like sense, by making us stumble into Sin, we must pluck them out of our Treasury, (like the Emperour Sigismund, ) and (like Him too) cast them from us; because 'tis better for us to enter as Poor as Lazarus into Heaven, than remaining Rich as Dives, to be cast into Hell. Always keeping This in memory, That Ill-gotten Goods may purchase matter for Repentance,
so must we say of our Possessions, That if they offend us in the like sense, by making us Stumble into since, we must pluck them out of our Treasury, (like the Emperor Sigismund,) and (like Him too) cast them from us; Because it's better for us to enter as Poor as Lazarus into Heaven, than remaining Rich as Dives, to be cast into Hell. Always keeping This in memory, That Ill-gotten Goods may purchase matter for Repentance,
than The Great Cham, or the Great Mogul, or whosoever of earthly Potentates is worthily thought to be the Greatest; Then are our Shares of this world the things the most to be suspected, and of which we should least be proud. Nor should we rashly take it for granted, that they are evermore the Blessings and Gifts of God, because we learn by sad Experience, that they are many times the Curses and Snares of Satan. If to have Riches in Possession were still a sign of God's Favour; This great Absurdity would follow, That the Devil himself would be God's chief Favorite. The Apostle's Rule is, That whom he loveth he chasteneth; not that whom he loveth, he maketh Rich. That He scourgeth every Son whom he receiveth;
than The Great Cham, or the Great Mogul, or whosoever of earthly Potentates is worthily Thought to be the Greatest; Then Are our Shares of this world the things the most to be suspected, and of which we should least be proud. Nor should we rashly take it for granted, that they Are evermore the Blessings and Gifts of God, Because we Learn by sad Experience, that they Are many times the Curses and Snares of Satan. If to have Riches in Possession were still a Signen of God's Favour; This great Absurdity would follow, That the devil himself would be God's chief Favourite. The Apostle's Rule is, That whom he loves he Chasteneth; not that whom he loves, he makes Rich. That He scourges every Son whom he receives;
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when Times were better than now they are, to see the same man both Good and Prosperous, That men did scandalously complain in the Days of Malachi, It is vain to serve God;
when Times were better than now they Are, to see the same man both Good and Prosperous, That men did scandalously complain in the Days of Malachi, It is vain to serve God;
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and the Workers of wickedness are set up? Nor was it otherwise in the Days of the Prophet Ieremy; They are waxen fat, they shine, They overpass the Deeds of the wicked;
and the Workers of wickedness Are Set up? Nor was it otherwise in the Days of the Prophet Ieremy; They Are waxed fat, they shine, They overpass the deeds of the wicked;
See and consider how the Devil inrich't and prosper'd those Idolaters, whom he made to burn Incense unto the Moon, which they commonly then called The Queen of Heaven, in the Four and fourtieth Chapter of Ieremy. Whilst they committed That Idol-worship, [ Their women lying with strange men in their Husbands Presence, v. 19. ] All was well with them, they saw no evil.
See and Consider how the devil enriched and prospered those Idolaters, whom he made to burn Incense unto the Moon, which they commonly then called The Queen of Heaven, in the Four and Fortieth Chapter of Ieremy. While they committed That Idol-worship, [ Their women lying with strange men in their Husbands Presence, v. 19. ] All was well with them, they saw no evil.
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But when they ceased from that Idolatry, they were consumed with Sword and Famin, (v. 18.) Whence we see the great Folly of those mens reasonings, who reckon Prosperity as a mark of the best Religion,
But when they ceased from that Idolatry, they were consumed with Sword and Famine, (v. 18.) Whence we see the great Folly of those men's reasonings, who reckon Prosperity as a mark of the best Religion,
than the Innocent Iesus whom they slew, and hanged on a Tree. For the former still liv'd in Peace, and Plenty, in Ease, and Honour; whereas the later was Vir Dolorum, a Man whose life was full of Sorrows. Let not any man therefore say, (in pretence of Gratitude,) when he hath gotten an Estate by Fraud or Violence, [ I thank God for it, I have a competent Fortune;
than the Innocent Iesus whom they slew, and hanged on a Tree. For the former still lived in Peace, and Plenty, in Ease, and Honour; whereas the later was Vir Dolorum, a Man whose life was full of Sorrows. Let not any man Therefore say, (in pretence of Gratitude,) when he hath got an Estate by Fraud or Violence, [ I thank God for it, I have a competent Fortune;
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] for what is this but a fairspoken Blasphemy, intitling God to the Injustice, by which a man is made Rich? Whereas to ascribe it to the Devil, and his own heart's Lust, is to lay the ugly Brat at its Father's Door; And to justifie God,
] for what is this but a fairspoken Blasphemy, entitling God to the Injustice, by which a man is made Rich? Whereas to ascribe it to the devil, and his own heart's Lust, is to lay the ugly Brat At its Father's Door; And to justify God,
What is honestly come by, and we can prove so to be, we must not fail to be thankful for, and may injoy them as well with Gladness, as with Singleness of Heart.
What is honestly come by, and we can prove so to be, we must not fail to be thankful for, and may enjoy them as well with Gladness, as with Singleness of Heart.
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§ 24. Last of all let us consider, That if the Things of this world (commonly call'd the Goods of Fortune, ) are often suffered by God to be in the power of the Devil, and often given by the Devil to such as serve him;
§ 24. Last of all let us Consider, That if the Things of this world (commonly called the Goods of Fortune,) Are often suffered by God to be in the power of the devil, and often given by the devil to such as serve him;
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And if Both must give accompt at the Day of Judgment, for whatsoever is so given, and so receiv'd; we learn from hence not to repine at the Prosperities of the wicked, but together with their ways, to have respect unto their End. For why should any man be envied for being the Favorite of Hell? for accepting that Proffer which here the Devil made our Saviour, (upon condition of Idolatry,) and which,
And if Both must give account At the Day of Judgement, for whatsoever is so given, and so received; we Learn from hence not to repine At the Prosperities of the wicked, but together with their ways, to have respect unto their End. For why should any man be envied for being the Favourite of Hell? for accepting that Proffer which Here the devil made our Saviour, (upon condition of Idolatry,) and which,
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for that very reason, our Saviour rejected with great Disdain? Again we learn not to be sorry as men without hope, when we find it goes worst with the best of men.
for that very reason, our Saviour rejected with great Disdain? Again we Learn not to be sorry as men without hope, when we find it Goes worst with the best of men.
It being enough to reconcile the greatest Prosperity of the Unjust, and the greatest Adversity of the Righteous, both with the Mercy and the Iustice of God Almighty, That the Lord of the Harvest, when the Harvest-Time is come, will gather the Wheat into his Garner, and burn up the Chaff with Fire unquenchable. If the Flesh asks the Quaestion, Why does the way of the wicked prosper? Why are they happy who deal treacherously? Why has the Devil so great a Power upon Earth? Why does the wicked devour the man who is more righteous than He? Let the Spirit make Answer in the words of the Apostle, That this light Affliction which is but for a moment, worketh for us (afterwards) a far more exceeding and eternal weight of Glory.
It being enough to reconcile the greatest Prosperity of the Unjust, and the greatest Adversity of the Righteous, both with the Mercy and the justice of God Almighty, That the Lord of the Harvest, when the Harvest-Time is come, will gather the Wheat into his Garner, and burn up the Chaff with Fire unquenchable. If the Flesh asks the Question, Why does the Way of the wicked prosper? Why Are they happy who deal treacherously? Why has the devil so great a Power upon Earth? Why does the wicked devour the man who is more righteous than He? Let the Spirit make Answer in the words of the Apostle, That this Light Affliction which is but for a moment, works for us (afterwards) a Far more exceeding and Eternal weight of Glory.
Whensoever we are tempted by either effect of the Devil's Power, (be it Prosperity, or Affliction, ) let us look up unto our Saviour upon the Top of two Mountains;
Whensoever we Are tempted by either Effect of the Devil's Power, (be it Prosperity, or Affliction,) let us look up unto our Saviour upon the Top of two Mountains;
Thence we may see the perfect Purity of that Immaculate Lamb, who rather would suffer Those Torments, than accept That Offer. He had refus'd so many Kingdoms, but would not refuse to receive a Cross: Refus'd the Glory of the world, but not The Shame too.
Thence we may see the perfect Purity of that Immaculate Lamb, who rather would suffer Those Torments, than accept That Offer. He had refused so many Kingdoms, but would not refuse to receive a Cross: Refused the Glory of the world, but not The Shame too.
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He had refus'd long before to be made a King, But would not afterwards refuse to be vex't and disgrac'd with a Crown of Thorns. The meanest things in this world he would by no means despise,
He had refused long before to be made a King, But would not afterwards refuse to be vexed and disgraced with a Crown of Thorns. The Meanest things in this world he would by no means despise,
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And therefore as often as the Devil shall use his Power against us, as here he did against Christ, let us relieve our selves with the memory of This one Thing, That the Servant is not above his Lord.
And Therefore as often as the devil shall use his Power against us, as Here he did against christ, let us relieve our selves with the memory of This one Thing, That the Servant is not above his Lord.
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And that we are foolishly unreasonable, if we expect to fare better than an Innocent Iesus, in the midst of our manifold and hainous Guilts. And that as He, so we too, may easily suffer many things, by duly weighing how they dispose us for an Entrance into his Glory.
And that we Are foolishly unreasonable, if we expect to fare better than an Innocent Iesus, in the midst of our manifold and heinous Guilts. And that as He, so we too, may Easily suffer many things, by duly weighing how they dispose us for an Entrance into his Glory.
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§ 25. Now having evidenced the Truth of my second Doctrin, (with greater care of Perspicuity, than of not being tedious, ) both from Scripture, from Reason, and from Experience;
§ 25. Now having evidenced the Truth of my second Doctrine, (with greater care of Perspicuity, than of not being tedious,) both from Scripture, from Reason, and from Experience;
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And having clear'd it yet farther by way of Answer to an Objection; offer'd also at the Causes of this seemingly-strange oeconomy in God's disposal of Affairs;
And having cleared it yet farther by Way of Answer to an Objection; offered also At the Causes of this seemingly-strange economy in God's disposal of Affairs;
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§ 1. To demonstrate the Proposition with the greater Force and Perspicuity, I am to imitate those men, who go a step or two back that they may leap so much the farther.
§ 1. To demonstrate the Proposition with the greater Force and Perspicuity, I am to imitate those men, who go a step or two back that they may leap so much the farther.
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God alone does give freely to all his Creatures, whilst all his Creatures to one another are no better at the best than Ingenuous Hucksters. The best of his Creatures under Heaven, which are confessedly Men and Women,
God alone does give freely to all his Creatures, while all his Creatures to one Another Are no better At the best than Ingenuous Hucksters. The best of his Creatures under Heaven, which Are confessedly Men and Women,
For if they sell not their courtesies for Land, or Mony, yet commonly they sell them for praise, and honour, or at least for acknowledgments, and humble thanks; or if for nothing in the Earth, yet at least for the hope of being rewarded for them in Heaven. It is but a generous way of Trading, for one rich man to send Presents unto another, because there is commonly on the one side some expectation of Requital, arising from the knowledge of Wealth and Gratitude on the other. And this I take to be the reason,
For if they fell not their courtesies for Land, or Money, yet commonly they fell them for praise, and honour, or At least for acknowledgments, and humble thanks; or if for nothing in the Earth, yet At least for the hope of being rewarded for them in Heaven. It is but a generous Way of Trading, for one rich man to send Presents unto Another, Because there is commonly on the one side Some expectation of Requital, arising from the knowledge of Wealth and Gratitude on the other. And this I take to be the reason,
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why the most Covetous even of Worldlings will be liberal to a Person of Power, and Plenty; because they hope He will do them as good a Turn. Nor can it truly and properly be call'd a Gift, which is meant for a Decoy to some great Advantage, whether a step to Preferment in Times of Safety, or else a Bribe for Protection in Times of Danger. The very clearest of our Gifts are those we give to Men in want, and who for that very reason are the least able to requite us;
why the most Covetous even of Worldlings will be liberal to a Person of Power, and Plenty; Because they hope He will do them as good a Turn. Nor can it truly and properly be called a Gift, which is meant for a Decoy to Some great Advantage, whither a step to Preferment in Times of Safety, or Else a Bribe for Protection in Times of Danger. The very Clearest of our Gifts Are those we give to Men in want, and who for that very reason Are the least able to requite us;
And yet even Those are a kind of Bargains. For whilst we make a fair shew of giving any thing to the Poor, the Scripture tells us that (in Reality) we are but* lending to the Lord. And farther adds (for our Incouragement,) that whatsoever we thus impart, shall be repaid to us again.
And yet even Those Are a kind of Bargains. For while we make a fair show of giving any thing to the Poor, the Scripture tells us that (in Reality) we Are but* lending to the Lord. And farther adds (for our Encouragement,) that whatsoever we thus impart, shall be repaid to us again.
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So true is that which I noted from learned Philo, That God alone is a perfect Giver, whilst the freest of Men are but liberal Hucksters. Our profusest favours to one another are but a Mercenary Munificence, as our largest Offertories to God are but a Mercenary Devotion.
So true is that which I noted from learned Philo, That God alone is a perfect Giver, while the Freest of Men Are but liberal Hucksters. Our profusest favours to one Another Are but a Mercenary Munificence, as our Largest Offertories to God Are but a Mercenary Devotion.
§ 2. Hereupon we are to argue à minori ad majus. If the best Mens Gifts are so Imperfect, what then are Satan's, who (besides that He has not a right to give,) does sell his Gifts for Mens Souls? Things so infinitely precious, that Christ Himself could not buy them,
§ 2. Hereupon we Are to argue à minori ad Majus. If the best Men's Gifts Are so Imperfect, what then Are Satan's, who (beside that He has not a right to give,) does fell his Gifts for Men's Souls? Things so infinitely precious, that christ Himself could not buy them,
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if He had not vouchsafed to give Himself. Now 'tis the Avarice of Satan, (and his Ambition at the same instant,) to buy our Souls back unto Sin and Misery,
if He had not vouchsafed to give Himself. Now it's the Avarice of Satan, (and his Ambition At the same instant,) to buy our Souls back unto since and Misery,
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For, besides that he offers a great deal more than he can give, (he being ever God's Pris'ner, as hath been shewn,) the saddest part of it is, that however his biddings are on the Earth, his general Payments are still in Hell. All his Gifts do still flow from his Desire of such Gain.
For, beside that he offers a great deal more than he can give, (he being ever God's Prisoner, as hath been shown,) the Saddest part of it is, that however his biddings Are on the Earth, his general Payments Are still in Hell. All his Gifts do still flow from his Desire of such Gain.
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He reacheth his offers to us with one hand, that he may plunder us with the other. His liberality to us, is like the Fisherman's to the River; who in Case he does cast in a worthless Fly, 'tis that the River may requite Him with some good Fish. When Satan offers us any favours, we must immediately consider he is but Angling after our Souls. He baits his Hook with worldly Greatness, that whilst we catch at the one, we may be caught with the other;
He reaches his offers to us with one hand, that he may plunder us with the other. His liberality to us, is like the Fisherman's to the River; who in Case he does cast in a worthless Fly, it's that the River may requite Him with Some good Fish. When Satan offers us any favours, we must immediately Consider he is but Angling After our Souls. He baits his Hook with worldly Greatness, that while we catch At the one, we may be caught with the other;
Such a Condition is interpos'd betwixt the Proffer, and the Performance, as makes the Donative far worse than Nothing. His Condition does evacuate and null his Offer. For what he said unto our Saviour, (without a Proxy,) he saith (by his Instruments ) to each of us, All these things will I give thee,
Such a Condition is interposed betwixt the Proffer, and the Performance, as makes the Donative Far Worse than Nothing. His Condition does evacuate and null his Offer. For what he said unto our Saviour, (without a Proxy,) he Says (by his Instruments) to each of us, All these things will I give thee,
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Which is as much as to say, all shall be thine with this Proviso, that thou wilt take a sure Course to be no whit the better, but much the worse for their Injoyment.
Which is as much as to say, all shall be thine with this Proviso, that thou wilt take a sure Course to be no whit the better, but much the Worse for their Enjoyment.
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but thou shalt have it upon Condition, that thou turn Idolater, and be damn'd. And what is this better than to say, I will give Thee very freely a great Estate, upon Condition thou wilt pay me a thousand times more than it is worth, and also make thy self incapable of its Injoyment. I will shew thee the ready way, not to Liberty only,
but thou shalt have it upon Condition, that thou turn Idolater, and be damned. And what is this better than to say, I will give Thee very freely a great Estate, upon Condition thou wilt pay me a thousand times more than it is worth, and also make thy self incapable of its Enjoyment. I will show thee the ready Way, not to Liberty only,
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but Empire, upon Condition thou wilt serve me, and be a Slave. I will lift thee up, if thou wilt cast thy self down. Thus does the Devil speak Contradictions;
but Empire, upon Condition thou wilt serve me, and be a Slave. I will lift thee up, if thou wilt cast thy self down. Thus does the devil speak Contradictions;
And the Proviso with which he proffers does make the proffer of none effect. Like those Beasts in the Apologue, which offer'd the Lyon to be their King, if he would but permit them to cut his Claws. They would admit Him to Reign, and to triumph over them,
And the Proviso with which he proffers does make the proffer of none Effect. Like those Beasts in the Apologue, which offered the lion to be their King, if he would but permit them to Cut his Claws. They would admit Him to Reign, and to triumph over them,
Thus the Devil either presents us with empty Proffers rather than Gifts, with flattering Hopes, not true Possessions; or if He really indows us, he does it only to our undoing.
Thus the devil either presents us with empty Proffers rather than Gifts, with flattering Hope's, not true Possessions; or if He really indows us, he does it only to our undoing.
If he helps us to Wit, 'tis that we may wickedly lay it out in speaking jestingly of Scripture, and merrily drolling upon Religion to make Men laugh. If he helps us to Beauty, it is to raise up Self-love; that we may use it,
If he helps us to Wit, it's that we may wickedly lay it out in speaking jestingly of Scripture, and merrily drolling upon Religion to make Men laugh. If he helps us to Beauty, it is to raise up Self-love; that we may use it,
like wanton Iezebel, for a Snare, and a Temptation, and that to divers most foolish and hurtful Lusts, which drown the Soul in Misery and Perdition.
like wanton Iezebel, for a Snare, and a Temptation, and that to diverse most foolish and hurtful Lustiest, which drown the Soul in Misery and Perdition.
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If to Secular Greatness, it is to betray us to Self-Relyance; and break our Necks from that Ladder by which we mounted ▪ If he helps us with Mony by any means, it is but just as old Gamesters do lend their cash to young Heirs, that they may lose it with them at play. Or as Harlots lend Mony unto their prodigal Gallants, that when they have spent it upon their Lusts, They with whom they have spent it, may Sue the Bond. Or as some supply Madmen with Knives and Halters, that either they may strangle, or stab themselves.
If to Secular Greatness, it is to betray us to Self-reliance; and break our Necks from that Ladder by which we mounted ▪ If he helps us with Money by any means, it is but just as old Gamesters do lend their cash to young Heirs, that they may loose it with them At play. Or as Harlots lend Money unto their prodigal Gallants, that when they have spent it upon their Lustiest, They with whom they have spent it, may Sue the Bond. Or as Some supply Madmen with Knives and Halters, that either they may strangle, or stab themselves.
How sweet soever the Gifts of Satan may seem to be at the beginning, yet their end and designment is still as bitter as Destruction. When he carried up our Saviour unto a Pinnacle of the Temple, (an high Preferment,) v. 5. it was to this end, that he might cast himself headlong, ( v. 6.) When he took him up again unto a very high Mountain, ( v. 8.) it was to this end, that he might presently fall down, ( v. 9.) Just as when an Eagle has found an Oyster, he takes it up into the Clouds, that he may give it by so much the greater fall, and that by breaking the Shell, he may eat the Fish. In a word, we may resemble the Gifts of Satan, to the monstrous Locusts from out the bottomless Pit; which though they had on their Heads (as it were) Crowns of Gold, and Faces like those of Men, and goodly Hair like that of Women, yet their Teeth all the while were as the Teeth of Lyons, and the Stings in their Tails like those of Scorpions.
How sweet soever the Gifts of Satan may seem to be At the beginning, yet their end and designment is still as bitter as Destruction. When he carried up our Saviour unto a Pinnacle of the Temple, (an high Preferment,) v. 5. it was to this end, that he might cast himself headlong, (v. 6.) When he took him up again unto a very high Mountain, (v. 8.) it was to this end, that he might presently fallen down, (v. 9.) Just as when an Eagl has found an Oyster, he Takes it up into the Clouds, that he may give it by so much the greater fallen, and that by breaking the Shell, he may eat the Fish. In a word, we may resemble the Gifts of Satan, to the monstrous Locusts from out the bottomless Pit; which though they had on their Heads (as it were) Crowns of Gold, and Faces like those of Men, and goodly Hair like that of Women, yet their Teeth all the while were as the Teeth of Lyons, and the Stings in their Tails like those of Scorpions.
First it teacheth us to beware of the treacherous Bounty of all our Tempters, whether those Tempters are Men, or Devils. Whose very profusest Liberality is an effect of base Avarice; and who do therefore only give, because they covet. If the Men of the Sanedrim do offer Iudas a Sum of Mony, it is not out of any goodwill to Iudas, (for they that most love the Treason, do hate the Traitor, ) but because they do covet the Blood of Christ. They were not true and real Givers of their Thirty pieces of Silver,
First it Teaches us to beware of the treacherous Bounty of all our Tempters, whither those Tempters Are Men, or Devils. Whose very profusest Liberality is an Effect of base Avarice; and who do Therefore only give, Because they covet. If the Men of the Sanhedrin do offer Iudas a Sum of Money, it is not out of any goodwill to Iudas, (for they that most love the Treason, do hate the Traitor,) but Because they do covet the Blood of christ. They were not true and real Givers of their Thirty Pieces of Silver,
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Yet did they not do it in generosity, or with any design of the Soldiers good, but only brib'd them to tell a Lye: To wit that whilst they were sleeping, Christ was stoln out of his Grave.
Yet did they not do it in generosity, or with any Design of the Soldiers good, but only bribed them to tell a Lie: To wit that while they were sleeping, christ was stolen out of his Grave.
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Queen Iezebel (no doubt) did send a Present very considerable to the two Sons of Belial; but it does not thence follow that she was liberally-minded; for she only meant to hire them to bear false witness, and thereby to requite her with Naboth's Vineyard. So we know that Simon Magus was very free of his Mony, but 'twas to buy the famous Gift of the Holy Ghost; and this to the end that he might sell it to whomsoever he should please.
Queen Iezebel (no doubt) did send a Present very considerable to the two Sons of Belial; but it does not thence follow that she was liberally-minded; for she only meant to hire them to bear false witness, and thereby to requite her with Naboth's Vineyard. So we know that Simon Magus was very free of his Money, but 'twas to buy the famous Gift of the Holy Ghost; and this to the end that he might fell it to whomsoever he should please.
and by whom, and to what Intent it is directed. We must beware of their offers, who shall offer us That which is none of Theirs, (as the Devil here did,) and we must mark the Condition on which the offer is made.
and by whom, and to what Intent it is directed. We must beware of their offers, who shall offer us That which is none of Theirs, (as the devil Here did,) and we must mark the Condition on which the offer is made.
As whether it is not to ingage us in Schism, or Sacrilege; whether it is not to make us Partners in any Conspiracy, or Faction, that we may worship and fall down to something else besides God.
As whither it is not to engage us in Schism, or Sacrilege; whither it is not to make us Partners in any conspiracy, or Faction, that we may worship and fallen down to something Else beside God.
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or some exceeding high Mountain, and shall discover to thee (from thence) some very excellent Seat which is none of his, to wit a noble Pile of Building, with a great deal of Land round about it, beautiful Gardens,
or Some exceeding high Mountain, and shall discover to thee (from thence) Some very excellent Seat which is none of his, to wit a noble Pile of Building, with a great deal of Land round about it, beautiful Gardens,
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For if thou dost but covet thy Neighbour's Goods, (which is less than to seize upon them,) thou transgressest God's Law; and in transgressing God's Law, thou keepest Satan 's;
For if thou dost but covet thy Neighbour's Goods, (which is less than to seize upon them,) thou transgressest God's Law; and in transgressing God's Law, thou Keepest Satan is;
as for other, so for this great Reason, because thou offerest to me That, which is none of Thine. We must carefully distinguish 'twixt Power, and Right. It may be much in thy Power, though more in Satan ' s.
as for other, so for this great Reason, Because thou offerest to me That, which is none of Thine. We must carefully distinguish betwixt Power, and Right. It may be much in thy Power, though more in Satan ' s.
Something therefore there must be in it, that being a Great Lover of Wealth, thou yet canst part with it so easily. It plainly shews that thou tak'st it for none of Thine;
Something Therefore there must be in it, that being a Great Lover of Wealth, thou yet Canst part with it so Easily. It plainly shows that thou Takest it for none of Thine;
What David said in another case, to the end he might not be unthankful, [ Quid retribuam, What shall I render unto the Lord for all his benefits bestow'd upon me, ] we are as well to say here, to the end we may not be unreveng'd; Quid retribuemus, What shall we render unto the Devil for all his mischievous Bounties bestow'd upon us? The fittest Requital we can make him, is to fling back his Favours into his Face;
What David said in Another case, to the end he might not be unthankful, [ Quid retribuam, What shall I render unto the Lord for all his benefits bestowed upon me, ] we Are as well to say Here, to the end we may not be unrevenged; Quid retribuemus, What shall we render unto the devil for all his mischievous Bounties bestowed upon us? The Fittest Requital we can make him, is to fling back his Favours into his Face;
as She did Him; we must repel such a Tempter, as He did Her; who knew she did but offer, what she had no right to give. And certainly all of that Nature we ought to look upon,
as She did Him; we must repel such a Tempter, as He did Her; who knew she did but offer, what she had no right to give. And Certainly all of that Nature we ought to look upon,
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And therefore as often as the Devil (by what Instrument soever,) shall frankly offer us a Portion of Wealth, or Greatness, which he may easily have a power, but not a right to bestow upon us, Let us rebuke him with such an Answer,
And Therefore as often as the devil (by what Instrument soever,) shall frankly offer us a Portion of Wealth, or Greatness, which he may Easily have a power, but not a right to bestow upon us, Let us rebuke him with such an Answer,
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and established us? Shall we kick at him like Iesurun, and quite forget the Rock out of which we were hewn? Or let us say with our Saviour, (whose words are writ for our learning,) NONLATINALPHABET, Get thee hence Satan. For it is written, Thou shalt worship the Lord thy God,
and established us? Shall we kick At him like Jeshurun, and quite forget the Rock out of which we were hewn? Or let us say with our Saviour, (whose words Are writ for our learning,), Get thee hence Satan. For it is written, Thou shalt worship the Lord thy God,
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as well by making us abusive of what we have, as by making us covetous of what we have not. Agur pray'd against Riches of God 's own giving, not against such alone as are given by Satan. For he did not say thus, Suffer not the Devil to give me Riches;
as well by making us abusive of what we have, as by making us covetous of what we have not. Agur prayed against Riches of God is own giving, not against such alone as Are given by Satan. For he did not say thus, Suffer not the devil to give me Riches;
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Thereby intimating unto us, That Riches are Temptations, though never so honestly acquir'd. And however they are Blessings, as given by God; yet, consider'd even as such, they are dangerous Blessings;
Thereby intimating unto us, That Riches Are Temptations, though never so honestly acquired. And however they Are Blessings, as given by God; yet, considered even as such, they Are dangerous Blessings;
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for by the artifice of Satan, and the suggestions of the Flesh, they may be easily perverted to God's Dishonour, and so prove matter of Execration. Indeed it is not our Fault, to be as rich as God made us.
for by the artifice of Satan, and the suggestions of the Flesh, they may be Easily perverted to God's Dishonour, and so prove matter of Execration. Indeed it is not our Fault, to be as rich as God made us.
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To bestow the very Riches which God hath given us, upon our Coffers, by Avarice, or on our Pride, by Prodigality, (which is another kind of Avarice, to wit a coveting of Fame, ) is neither better,
To bestow the very Riches which God hath given us, upon our Coffers, by Avarice, or on our Pride, by Prodigality, (which is Another kind of Avarice, to wit a coveting of Fame,) is neither better,
All the wickedness in the World does seem to have enter'd at these Three Doors, Beauty, Riches, and Reputation. The first of which does give Fodder to the Lust of the Flesh, as does the second to the Lust of the Eye, and the third to the Pride of Life. Now what Danger soever there is in Beauty ▪ will be found to be in Riches, and Reputation. They are Idols all Three, very eminently great;
All the wickedness in the World does seem to have entered At these Three Doors, Beauty, Riches, and Reputation. The First of which does give Fodder to the Lust of the Flesh, as does the second to the Lust of the Eye, and the third to the Pride of Life. Now what Danger soever there is in Beauty ▪ will be found to be in Riches, and Reputation. They Are Idols all Three, very eminently great;
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Besides that Those are the most constant, as well as the fondest, and the most passionate. And 'tis a rational Conjecture, that there is more sleep broken for love of Riches, in a year, than there is in many Ages, for love of Beauty. We may judge by one Sigismund how it fares with all worldlings. When the worldly man should sleep, he will be thinking upon his Treasure; But when he should pray, he will fall asleep. And which is likeliest to be his Deity? That God of Heaven, on whom he cannot think for sleeping, or That white and red Earth, for his thinking upon which he can seldom sleep? We see how Avarice is Idolatry, and so a spiritual Fornication, and so an absolute Divorce of our Souls from God.
Beside that Those Are the most constant, as well as the fondest, and the most passionate. And it's a rational Conjecture, that there is more sleep broken for love of Riches, in a year, than there is in many Ages, for love of Beauty. We may judge by one Sigismund how it fares with all worldlings. When the worldly man should sleep, he will be thinking upon his Treasure; But when he should pray, he will fallen asleep. And which is likeliest to be his Deity? That God of Heaven, on whom he cannot think for sleeping, or That white and read Earth, for his thinking upon which he can seldom sleep? We see how Avarice is Idolatry, and so a spiritual Fornication, and so an absolute Divorce of our Souls from God.
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Nor can the Sin of Prodigality be one whit less, as being a Sacrifice to the Lust of the Flesh, perhaps to many of those Lusts, perhaps to all. And look how many Lusts he trys to satisfie, so many Idols he does adore. Admit the Prodigal spends nothing but what is properly his own, and does some Good with it by accident;
Nor can the since of Prodigality be one whit less, as being a Sacrifice to the Lust of the Flesh, perhaps to many of those Lustiest, perhaps to all. And look how many Lustiest he trys to satisfy, so many Idols he does adore. Admit the Prodigal spends nothing but what is properly his own, and does Some Good with it by accident;
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Let the man be what he will who abounds in Riches, whether a Prodigal, or a Niggard, or hardly Either, they are apt to ingender a flat forgetfulness of God, (as before I noted,) which in Iesurun, and Nabal, and in David himself may be clearly seen.
Let the man be what he will who abounds in Riches, whither a Prodigal, or a Niggard, or hardly Either, they Are apt to engender a flat forgetfulness of God, (as before I noted,) which in Jeshurun, and Nabal, and in David himself may be clearly seen.
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When the second was drunk, he valued not God, any more than David. The third has humbly recorded his own Experience, Psal. 30. 6, 7. And also That of the Generality of God 's own People: Psal. 78. from v. 24. to v. 35. When God rain'd Manna, and sent them meat to the full,
When the second was drunk, he valued not God, any more than David. The third has humbly recorded his own Experience, Psalm 30. 6, 7. And also That of the Generality of God is own People: Psalm 78. from v. 24. to v. 35. When God rained Manna, and sent them meat to the full,
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and gave them all that they desir'd, Then (saith he) they were not estranged from their Lusts. But when he slew them, they sought him, and inquired early after God.
and gave them all that they desired, Then (Says he) they were not estranged from their Lusts. But when he slew them, they sought him, and inquired early After God.
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So that Prosperity was the thing which made them forgetful of their God, and heavy Affliction was the Instrument which brought him back to their Remembrance. When Riches do interpose between God and the Soul, they are apt to intercept the Attractive Vertue, whereby God is wont to draw the Soul unto Himself;
So that Prosperity was the thing which made them forgetful of their God, and heavy Affliction was the Instrument which brought him back to their Remembrance. When Riches do interpose between God and the Soul, they Are apt to intercept the Attractive Virtue, whereby God is wont to draw the Soul unto Himself;
if we take away the Adamant, the Iron will leap unto the Loadstone; so take away Riches (as in the abovenam'd Experiment;) and the Soul will be the apter to fly towards God. It is so natural for Mortals to be transported with Prosperity, that it extorted from Moses an extraordinary Caveat, before he thought he could with safety admit the Israelites to taste of the Sweets of Canaan. Now if Prosperity is so dangerous,
if we take away the Adamant, the Iron will leap unto the Loadstone; so take away Riches (as in the abovenamed Experiment;) and the Soul will be the apter to fly towards God. It is so natural for Mortals to be transported with Prosperity, that it extorted from Moses an extraordinary Caveat, before he Thought he could with safety admit the Israelites to taste of the Sweets of Canaan. Now if Prosperity is so dangerous,
How shall she hope to mount thither, when both her Wings and her Talons are full of Prey? Prosperity sure is such a Weapon, as none but They who can contemn it, can safely use.
How shall she hope to mount thither, when both her Wings and her Talons Are full of Prey? Prosperity sure is such a Weapon, as none but They who can contemn it, can safely use.
And too much Ease to which it tempts us is wont to prove a sadder Curse, than what at first was denounced by God to Adam, That in the sweat of his Brows he should eat his Bread.
And too much Ease to which it tempts us is wont to prove a sadder Curse, than what At First was denounced by God to Adam, That in the sweat of his Brows he should eat his Bred.
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And that Riches are Dangers, has not only already been made apparent, but may be farther made clear by our common Experience of its Effects. For notwithstanding there are some who do make themselves Friends with the unrighteous Mammon, (that is, by giving it to the Poor, do truly lend it unto the Lord, and lay it out upon Life Eternal, ) yet we find it too general, that the greater mens Qualities and Fortunes are, by so much the greater are their Vanities, and Vices too.
And that Riches Are Dangers, has not only already been made apparent, but may be farther made clear by our Common Experience of its Effects. For notwithstanding there Are Some who do make themselves Friends with the unrighteous Mammon, (that is, by giving it to the Poor, do truly lend it unto the Lord, and lay it out upon Life Eternal,) yet we find it too general, that the greater men's Qualities and Fortune's Are, by so much the greater Are their Vanities, and Vices too.
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as to call it Peace, Wisd. 14. 22. And I suppose it was Experience which taught the Italians to use those Proverbs, That a great deal of Wealth brings a great deal of Woe, And the greater the Happiness, 'tis to be trusted so much the less.
as to call it Peace, Wisdom 14. 22. And I suppose it was Experience which taught the Italians to use those Proverbs, That a great deal of Wealth brings a great deal of Woe, And the greater the Happiness, it's to be trusted so much the less.
Proverbs so wholsom, as well as True, (were they as diligently consider'd, as they are easily understood, ) that they deserve the next place to those of Solomon. For if our Riches are from God, we are by so much the more obliged; And if from Satan, the more indanger'd. If from God, they are intrusted with us as Talents, of which we must give an exact accompt. And he that sits at the highest Rent, has by so much an higher Accompt to render.
Proverbs so wholesome, as well as True, (were they as diligently considered, as they Are Easily understood,) that they deserve the next place to those of Solomon. For if our Riches Are from God, we Are by so much the more obliged; And if from Satan, the more endangered. If from God, they Are Entrusted with us as Talents, of which we must give an exact account. And he that sits At the highest Rend, has by so much an higher Account to render.
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and, with Them, our Adoration. How apt they are to prove mischievous, the Devil himself discovers to us by his parting with them so easily. We may have them for no more than an Act of Worship; And, that Condition being premis'd, they go a begging for our Acceptance. Thus at once they are the cheapest and dearest things to be imagin'd:
and, with Them, our Adoration. How apt they Are to prove mischievous, the devil himself discovers to us by his parting with them so Easily. We may have them for no more than an Act of Worship; And, that Condition being premised, they go a begging for our Acceptance. Thus At once they Are the cheapest and dearest things to be imagined:
The cheapest, in regard they are so easily come by, (for a man may be damn'd with a wet finger;) and the dearest, in regard we part with our Innocence to acquire them.
The cheapest, in regard they Are so Easily come by, (for a man may be damned with a wet finger;) and the dearest, in regard we part with our Innocence to acquire them.
Adam did not eat gratis of the fruit that was forbidden, though the Serpent ask'd nothing, but let him have it for taking up. 'Tis easy to steal, and to be caught, And as easy to be hang'd, as it is to turn round, and to make Grimaces. But sure the man would not be thank'd, who should commend the thing to us for its Facility. This I know to be the subject of the last Observable in the Text, of which I shall take no further notice,
Adam did not eat gratis of the fruit that was forbidden, though the Serpent asked nothing, but let him have it for taking up. It's easy to steal, and to be caught, And as easy to be hanged, as it is to turn round, and to make Grimaces. But sure the man would not be thanked, who should commend the thing to us for its Facility. This I know to be the Subject of the last Observable in the Text, of which I shall take no further notice,
than by shewing how it is useful to poor, and rich. 'Tis matter of comfort to the Poor, (such I mean as God himself has made such,) that they want not the Riches they are without; and that their Poverty is their Option, as well as Lot. For 'tis evident,
than by showing how it is useful to poor, and rich. It's matter of Comfort to the Poor, (such I mean as God himself has made such,) that they want not the Riches they Are without; and that their Poverty is their Option, as well as Lot. For it's evident,
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'Tis matter of sorrow to the Rich, and of great reproach too, that they should take so vast pains for things so easily to be compass'd: Or think they get by those things, which are purchas'd at the price of so rich a Iewel as a man's Soul: Or put their Trust in those things, to which the Title of uncertain is fix'd in Scripture: (As when St. Paul exhorts Timothy to charge the Rich, not to trust in uncertain Riches ) Or make their Boast of those things, which 'tis in every Fool 's power, to get, or part with; But not in the power of one in a Thousand, rightly to use, or to injoy. To find Darius dying with Thirst, whilst he was owner of many Rivers; and Alexander frozen up with cold, even then when he had master'd the Eastern Sun; and Midas beggar'd by his Wealth,
It's matter of sorrow to the Rich, and of great reproach too, that they should take so vast pains for things so Easily to be compassed: Or think they get by those things, which Are purchased At the price of so rich a Jewel as a Man's Soul: Or put their Trust in those things, to which the Title of uncertain is fixed in Scripture: (As when Saint Paul exhorts Timothy to charge the Rich, not to trust in uncertain Riches) Or make their Boast of those things, which it's in every Fool is power, to get, or part with; But not in the power of one in a Thousand, rightly to use, or to enjoy. To find Darius dying with Thirst, while he was owner of many rivers; and Alexander frozen up with cold, even then when he had mastered the Eastern Sun; and Midas beggared by his Wealth,
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when every finger of his was turn'd to a Philosopher's Stone; is of it self enough to teach us, that none have ever been more in want, than They into whose Bosoms the Tempter has emptied his Cormicopiae.
when every finger of his was turned to a Philosopher's Stone; is of it self enough to teach us, that none have ever been more in want, than They into whose Bosoms the Tempter has emptied his Cormicopiae.
This is a Season not more proper for private Austerities to the Rich, than for a bountiful Contribution to the Necessities of the Poor. These should Injoy our Self-denials,
This is a Season not more proper for private Austerities to the Rich, than for a bountiful Contribution to the Necessities of the Poor. These should Enjoy our Self-denials,
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and be fill'd by our Fastings in Time of Lent. Nor can we better be exhorted, (seeing the Tenor of the Text does suggest it to us,) than to beat the Devil with his own Weapon. To make our selves Friends of the Mammon of Unrighteousness.
and be filled by our Fastings in Time of Lent. Nor can we better be exhorted, (seeing the Tenor of the Text does suggest it to us,) than to beatrice the devil with his own Weapon. To make our selves Friends of the Mammon of Unrighteousness.
To worship God with those things, for which we are tempted to worship Satan. Not to be honest only and just, but also merciful and munificent, even in spite to That Devil, who is so earnestly desirous to make us Worldlings. If the Devil shall say to us, [ All this will I give you,
To worship God with those things, for which we Are tempted to worship Satan. Not to be honest only and just, but also merciful and munificent, even in spite to That devil, who is so earnestly desirous to make us Worldlings. If the devil shall say to us, [ All this will I give you,
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As we hope that our Prayers shall fly to Heaven, we must lend them our Charity to imp their Wings. For what said the Angel to Cornelius, though but a Proselyte of the Gates, (half a Gentile,
As we hope that our Prayers shall fly to Heaven, we must lend them our Charity to imp their Wings. For what said the Angel to Cornelius, though but a Proselyte of the Gates, (half a Gentile,
and half a Jew,) Thy Prayers and thine Alms are come up for a memorial before the Lord. Mark the Copulative [ And ] betwixt Prayers and Alms, implying the Energy of the former, by help and vertue of the later.
and half a Jew,) Thy Prayers and thine Alms Are come up for a memorial before the Lord. Mark the Copulative [ And ] betwixt Prayers and Alms, implying the Energy of the former, by help and virtue of the later.
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Not his Prayers without his Alms. For God heareth not Sinners, who draw near with their Lips, when their Hearts are far from him. And such are their Hearts which break not out into their Hands. There are but Three Courses imaginable to be taken with our Riches, in case we have them.
Not his Prayers without his Alms. For God hears not Sinners, who draw near with their Lips, when their Hearts Are Far from him. And such Are their Hearts which break not out into their Hands. There Are but Three Courses imaginable to be taken with our Riches, in case we have them.
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Our being liberal to our Coffers, in the laying up Riches, and this for no-body-knowswhom; or very bountiful to our Lusts, in laying them out upon our Vanities, and costly Vices, which we solemnly have vow'd the forsaking of;
Our being liberal to our Coffers, in the laying up Riches, and this for no-body-knowswhom; or very bountiful to our Lustiest, in laying them out upon our Vanities, and costly Vices, which we solemnly have vowed the forsaking of;
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and that rightly understanding our greatest Interest, we need the less to be perswaded that we will do our selves Good, by making others to partake of the good we do.
and that rightly understanding our greatest Interest, we need the less to be persuaded that we will do our selves Good, by making Others to partake of the good we do.
Should any here be full as sinful as was Nebuchadnezzar, I might adventure That to Them, which Daniel said unto the King, [ Let my Counsel be acceptable to you;
Should any Here be full as sinful as was Nebuchadnezzar, I might adventure That to Them, which daniel said unto the King, [ Let my Counsel be acceptable to you;
If we desire a good Provision against the Winter of Adversity, and to find out our Bread after many days, Let us cast it (with Solomon ) upon the Waters. If we will settle our Estates, either in whole, or in part, so as to free them from Plunder, or Sequestration, Let us put them into Bags which wax not old, into the Treasury of Heaven which faileth not, where neither Moths can corrupt, nor any Thieves break through and steal.
If we desire a good Provision against the Winter of Adversity, and to find out our Bred After many days, Let us cast it (with Solomon) upon the Waters. If we will settle our Estates, either in Whole, or in part, so as to free them from Plunder, or Sequestration, Let us put them into Bags which wax not old, into the Treasury of Heaven which Faileth not, where neither Moths can corrupt, nor any Thieves break through and steal.
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The poor righteous man must needs be one of God 's Treasuries; wherein whatsoever is laid up by us, shall be repaid to us again with immense advantage.
The poor righteous man must needs be one of God is Treasuries; wherein whatsoever is laid up by us, shall be repaid to us again with immense advantage.
'Tis to extract the greatest Good out of the Evil of his Temptations; (to wit a Soveraign Praeservative from the great Instrument of Death; ) as skilful Chymists are wont to draw the most healthful Medicines, out of those which in themselves are the hurtfull'st Minerals. Thus the skin of a Scorpion becomes an Antidote to his Teeth. And thus the Block at which we stumble, may be used as a step for our Rise to Heaven.. Thus the Ocean may be as modest, in the keeping of its Bounds,
It's to extract the greatest Good out of the Evil of his Temptations; (to wit a Sovereign Preservative from the great Instrument of Death;) as skilful chemists Are wont to draw the most healthful Medicines, out of those which in themselves Are the hurtfull'st Minerals. Thus the skin of a Scorpion becomes an Antidote to his Teeth. And thus the Block At which we Stumble, may be used as a step for our Rise to Heaven.. Thus the Ocean may be as modest, in the keeping of its Bounds,
as the smallest Rivulet. And the man of greatest Wealth, as poor in Spirit as any Lazar. Thus a Ioseph and a Moses may be Favorites of God in the Court of Pharaoh. And thus,
as the Smallest Rivulet. And the man of greatest Wealth, as poor in Spirit as any Lazar. Thus a Ioseph and a Moses may be Favorites of God in the Court of Pharaoh. And thus,
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if the more we have of lading to press our Vessel into the Sea, the more we also have of Sails to give it motion; or if the larger our Revenues and Fortunes are, we have the larger Elevation of Heart and Soul to Liberality, and pay the larger Taxes of Charity, laid upon us by a Law from the King of Kings; we convert our poorest Beadsmen into our richest Benefactors, and reap by far the greater good from the good we do them.
if the more we have of lading to press our Vessel into the Sea, the more we also have of Sails to give it motion; or if the larger our Revenues and Fortune's Are, we have the larger Elevation of Heart and Soul to Liberality, and pay the larger Taxes of Charity, laid upon us by a Law from the King of Kings; we convert our Poorest Beadsmen into our Richest Benefactors, and reap by Far the greater good from the good we do them.
Yea we make our selves such Friends of our greatest Enemies, (which our Saviour expresses fitly by the Mammon of Unrighteousness, ) as will receive us, when we fail, into eternal Habitations.
Yea we make our selves such Friends of our greatest Enemies, (which our Saviour Expresses fitly by the Mammon of Unrighteousness,) as will receive us, when we fail, into Eternal Habitations.
§ 1. BEtween the Prophecies of Ieremy in all the Chapters going before, (All belonging to the Iews, ) And other Prophecies coming after, (concerning Nine other Nations, ) from hence-forwards unto the end, This before us appertains unto Baruch only.
§ 1. BEtween the Prophecies of Ieremy in all the Chapters going before, (All belonging to the Iews,) And other Prophecies coming After, (Concerning Nine other nations,) from henceforwards unto the end, This before us appertains unto baruch only.
for being querulous and complaining, that Grief was added to his Sorrow, and Tears to Sighing, and that after all his labour, (when he thought to be rewarded,) he found no Rest; for being afflicted, and perplex't, he could not reach to those Talents his Master had,
for being querulous and complaining, that Grief was added to his Sorrow, and Tears to Sighing, and that After all his labour, (when he Thought to be rewarded,) he found no Rest; for being afflicted, and perplexed, he could not reach to those Talents his Master had,
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for not sufficiently resenting the most deplorable Estate of the King and Kingdom, with the Calamities then impendent on God's own House, and the Publick Worship; and for having no prospect beyond Himself, his private Liberty and Safety, his Ability like Ionas to sleep securely in a Tempest, and sensless of Danger in a Shipwrack; his getting a quiet Habitation in Peace,
for not sufficiently resenting the most deplorable Estate of the King and Kingdom, with the Calamities then impendent on God's own House, and the Public Worship; and for having no prospect beyond Himself, his private Liberty and Safety, his Ability like Ionas to sleep securely in a Tempest, and senseless of Danger in a Shipwreck; his getting a quiet Habitation in Peace,
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and Ambition, and a particular design on his private Interest, (as if he thought it not sufficient, to have his Life for a Prey in all places whither he went, or not an Happiness great enough, to serve and suffer for his Creator, to fare no worse than his Soveraign, to live in Loyalty and Honour,
and Ambition, and a particular Design on his private Interest, (as if he Thought it not sufficient, to have his Life for a Prey in all places whither he went, or not an Happiness great enough, to serve and suffer for his Creator, to fare no Worse than his Sovereign, to live in Loyalty and Honour,
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and dye in Innocence;) God sends his Prophet Ieremiah with a most vehement Dehortation, or (to speak more exactly) with a most forcible Prohibition, sitting close upon the Neck of a sharp Reproof; And seekest Thou (Baruch) Great Things for thy self? Seek them not.
and die in Innocence;) God sends his Prophet Jeremiah with a most vehement Dehortation, or (to speak more exactly) with a most forcible Prohibition, sitting close upon the Neck of a sharp Reproof; And Seekest Thou (baruch) Great Things for thy self? Seek them not.
An Exprobration, and a Reproof, enough to stab him into the Heart, as being very sharply pointed in four respects. In respect of the Person, vext and disquieted with his Condition;
an Exprobration, and a Reproof, enough to stab him into the Heart, as being very sharply pointed in four respects. In respect of the Person, vexed and disquieted with his Condition;
The Prophet Ieremy 's own Disciple, and his exact Amanuensis; his individual Companion, his faithful Friend and Fellow-labourer, who writ and read the Roll of Prophecies against Ierusalem and Iudah, in the Ears of all the People,
The Prophet Ieremy is own Disciple, and his exact Amanuensis; his Individu Companion, his faithful Friend and Fellow-laborer, who writ and read the Roll of Prophecies against Ierusalem and Iudah, in the Ears of all the People,
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And yet, as good a man as he was, (or had been once in his Time,) the Things he now did seek after were not spiritual, but carnal; not belonging to the future, but present life;
And yet, as good a man as he was, (or had been once in his Time,) the Things he now did seek After were not spiritual, but carnal; not belonging to the future, but present life;
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not Great in themselves, but NONLATINALPHABET, and NONLATINALPHABET, Great in the Speakers Phraseology, or the rude Vulgar's Estimation; or only Great by way of comparison with things much less; or Great in reference to the Season, wherein it was a Great thing,
not Great in themselves, but, and, Great in the Speakers Phraseology, or the rude Vulgar's Estimation; or only Great by Way of comparison with things much less; or Great in Referente to the Season, wherein it was a Great thing,
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for any Servant of God to have Food and Rayment; for a Ieremy, or a Baruch, not to be cast into the Dungeon; not to be cut with the same Penknife, or not to perish in the same Fire, together with the dreadful Roll,
for any Servant of God to have Food and Raiment; for a Ieremy, or a baruch, not to be cast into the Dungeon; not to be Cut with the same Penknife, or not to perish in the same Fire, together with the dreadful Roll,
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Nor was it a little aggravation of Baruch's Guilt, that he became a Self-seeker; when being a man of a publick Character, he should have been of a publick Mind; he should have sacrificed his Private to Publick Interesses and Ends. When he foresaw that King Iehoiakim (the Son of Good King Iosiah ) was not only to be kill'd, but cruelly cast into the Streets, exposed there as a Prey to Birds and Beasts without Burial; when he foresaw that Zedekiah (another Son of Good Iosiah ) should shortly after become the last King of Iudah; That the Conquering King of Babylon should butcher his Sons before his Eyes, and pluck his Eyes out of his Head, and lastly binding him in Chains, should carry him captive out of Ierusalem, as an Hissing to his Enemies,
Nor was it a little aggravation of Baruch's Gilded, that he became a Self-seeker; when being a man of a public Character, he should have been of a public Mind; he should have sacrificed his Private to Public Interesses and Ends. When he foresaw that King Jehoiakim (the Son of Good King Josiah) was not only to be killed, but cruelly cast into the Streets, exposed there as a Prey to Birds and Beasts without Burial; when he foresaw that Zedekiah (Another Son of Good Josiah) should shortly After become the last King of Iudah; That the Conquering King of Babylon should butcher his Sons before his Eyes, and pluck his Eyes out of his Head, and lastly binding him in Chains, should carry him captive out of Ierusalem, as an Hissing to his Enemies,
not for his Country-men, or Country, not for the Worship and House of God, but for his despicable diminutive inconsiderable Self, (a little Drop of the Bucket ) a single Atom of the great Heap of Dust and Ashes in Iudaea, (for Men we know are no better,) This was the Acme and the Top of the Prophet Ieremy's Exprobration. The Heathen Cato in Lucan was much more generous, in his Sidera quis Mundúmq, velit spectare cadentem, Expers Ipse Metûs? —
not for his Countrymen, or Country, not for the Worship and House of God, but for his despicable diminutive inconsiderable Self, (a little Drop of the Bucket) a single Atom of the great Heap of Dust and Ashes in Iudaea, (for Men we know Are no better,) This was the Acme and the Top of the Prophet Ieremy's Exprobration. The Heathen Cato in Lucan was much more generous, in his Sidera quis Mundúmq, velit spectare cadentem, Expers Ipse Metûs? —
The Turkish Caab of Arabia, who rather chose to dye of Thirst, than to drink of That Water which his Compatriots all wanted, was of much a more brave, and a more noble Disposition.
The Turkish Caab of Arabia, who rather chosen to die of Thirst, than to drink of That Water which his Compatriots all wanted, was of much a more brave, and a more noble Disposition.
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Such were the gallant NONLATINALPHABET, in Alexander ab Alexandro, who would never once indure to fare any better than their King. Had the King lost a Limb by any accident whatsoever? They would resolvedly lose the same. Did the King happen to want an Eye? They would pluck out one of their own. And when the King came to dye, They scorn'd to live; but at the time of his Funeral, threw themselves into the Fire.
Such were the gallant, in Alexander ab Alexander, who would never once endure to fare any better than their King. Had the King lost a Limb by any accident whatsoever? They would resolvedly loose the same. Did the King happen to want an Eye? They would pluck out one of their own. And when the King Come to die, They scorned to live; but At the time of his Funeral, threw themselves into the Fire.
Baruch in reason should have argued, like brave Uriah, and Eleazar, who did abhor being at rest, when better men than themselves were expos'd to Hardships;
baruch in reason should have argued, like brave Uriah, and Eleazar, who did abhor being At rest, when better men than themselves were exposed to Hardships;
when 'tis disloyalty to prosper? Shall I be seeking Great Things, when to be Great, is a Dishonour? a shameful thing, to live at Ease? and little less than a Sin, to live? Thus he ought to have reason'd, thô thus he did not.
when it's disloyalty to prosper? Shall I be seeking Great Things, when to be Great, is a Dishonour? a shameful thing, to live At Ease? and little less than a since, to live? Thus he ought to have reasoned, though thus he did not.
if his Life is more precious, than Church and State; if he expects as great a Privilege as was granted only by Miracle to Gideon's Fleece; to be blessed and enrich't with the Dew of Heaven, when all round about lyes dry, and barren.
if his Life is more precious, than Church and State; if he expects as great a Privilege as was granted only by Miracle to Gideon's Fleece; to be blessed and enriched with the Due of Heaven, when all round about lies dry, and barren.
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§ 4. Thus we see how the Reproof or the Exprobration (being whetted into a Sharpness by four Respects) does give a Vehemence and Force to the Prohibition. I shall not add any thing more to what I have said touching the First; but apply my self wholly to the Consideration of the Second; which of it self will be sufficient to take up more Time than is now allow'd.
§ 4. Thus we see how the Reproof or the Exprobration (being whetted into a Sharpness by four Respects) does give a Vehemence and Force to the Prohibition. I shall not add any thing more to what I have said touching the First; but apply my self wholly to the Consideration of the Second; which of it self will be sufficient to take up more Time than is now allowed.
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And in the Prosecuting of This, 'tis not my purpose to reflect upon any mens Persons of either Sort. Not on Them who seek Greatness they cannot find; much less on Them, who have been raised up to Greatness they never sought; least of all upon Them, who do inherit that Greatness they cannot help; (such as They never could have prevented, nor can easily escape. ) All I intend is a Dissuasive from That which I take to be the Ground of all our Seditions, and Separations, and Fermentations of Blood in the Body Politick;
And in the Prosecuting of This, it's not my purpose to reflect upon any men's Persons of either Sort. Not on Them who seek Greatness they cannot find; much less on Them, who have been raised up to Greatness they never sought; lest of all upon Them, who do inherit that Greatness they cannot help; (such as They never could have prevented, nor can Easily escape.) All I intend is a Dissuasive from That which I take to be the Ground of all our Seditions, and Separations, and Fermentations of Blood in the Body Politic;
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and Heresies, which do at any time indanger the Common Peace; yes and occasion the greatest Miseries which can possibly ever fall upon Church or State.
and Heresies, which do At any time endanger the Common Peace; yes and occasion the greatest Misery's which can possibly ever fallen upon Church or State.
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In order to the framing of This Dissuasive, and for the making it effectual to such as need it, I must consider those things which the World calls Great (and are in one word expressed by Worldly Greatness ) in their genuine, or native, and proper Colours;
In order to the framing of This Dissuasive, and for the making it effectual to such as need it, I must Consider those things which the World calls Great (and Are in one word expressed by Worldly Greatness) in their genuine, or native, and proper Colours;
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For hence will arise as many Reasons, why in every State or Station, it is every mans Advantage, as well as Duty, to study and con St. Paul's Lesson, How to want and to abound.
For hence will arise as many Reasons, why in every State or Station, it is every men Advantage, as well as Duty, to study and con Saint Paul's lesson, How to want and to abound.
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How to want without Envy, and how to abound without Arrogance; how to want without Stealth, and how to abound without Oppression; how to want with Submission, and how to abound with Self-denial; how to want with real Comfort, and how to abound with Moderation; how to want with Thanksgiving, as it is an Act of Sacrifice; and how to abound with Liberality, as it is a Work of Mercy. In a word,
How to want without Envy, and how to abound without Arrogance; how to want without Stealth, and how to abound without Oppression; how to want with Submission, and how to abound with Self-denial; how to want with real Comfort, and how to abound with Moderation; how to want with Thanksgiving, as it is an Act of Sacrifice; and how to abound with Liberality, as it is a Work of Mercy. In a word,
that 'tis not easy to be imagin'd, how such a monstrous Sin as Schism, Contempt of Government and Order, and the Voluptuousness of heading or leading Parties, should continue one day in the Christian World,
that it's not easy to be imagined, how such a monstrous since as Schism, Contempt of Government and Order, and the Voluptuousness of heading or leading Parties, should continue one day in the Christian World,
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that He is the happiest Man on Earth, whom Horace has seated in the middle, betwixt his Maenius, and Nomentanus: that 'tis easier to be satisfied with what is but competent and enough, than with any thing beyond it, whether inherited, or acquir'd:
that He is the Happiest Man on Earth, whom Horace has seated in the middle, betwixt his Maenius, and Nomentanus: that it's Easier to be satisfied with what is but competent and enough, than with any thing beyond it, whither inherited, or acquired:
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Nor can we expect to be believ'd in such a Paradox as This, [ That ' tis a man's Interest not to be Great in this loathsom World, ] any farther than our Reasons shall force Assent. I shall but urge four or five, whereof the one will rise in order above the other:
Nor can we expect to be believed in such a Paradox as This, [ That ' this a Man's Interest not to be Great in this loathsome World, ] any farther than our Reasons shall force Assent. I shall but urge four or five, whereof the one will rise in order above the other:
§ 5. The first of the Reasons I pretend to, for the Dissuasive I am upon, from any man's seeking Great Things for Himself, and for God's Prohibition, Seek them not, may be derived from the Fickleness of all Great Things on This side Heaven.
§ 5. The First of the Reasons I pretend to, for the Dissuasive I am upon, from any Man's seeking Great Things for Himself, and for God's Prohibition, Seek them not, may be derived from the Fickleness of all Great Things on This side Heaven.
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And This is a Reason suggested to me from the very next words before my Text. Behold (says God to Baruch by the Mouth of Ieremiah ) That which I have built will I break down,
And This is a Reason suggested to me from the very next words before my Text. Behold (Says God to baruch by the Mouth of Jeremiah) That which I have built will I break down,
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and that which I have planted I will pluck up, even This whole Land. He does not Thus argue, There is a Flaw in the Building, which I will Therefore break down;
and that which I have planted I will pluck up, even This Whole Land. He does not Thus argue, There is a Flaw in the Building, which I will Therefore break down;
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His having once built, is reason enough for his breaking down. And his having once planted, is reason enough for his plucking up. Nor may the Clay say to the Potter, Why hast Thou made, or unmade me? why hast Thou used me Thus,
His having once built, is reason enough for his breaking down. And his having once planted, is reason enough for his plucking up. Nor may the Clay say to the Potter, Why hast Thou made, or unmade me? why hast Thou used me Thus,
or Thus? 'Tis true in God's distribution of endless Punishments and Rewards to the Sons of Men, He declares Himself to act as a Righteous Iudge, a Judge with whom there is not Respect of Persons, a Judge who renders unto every man according to his Deeds, and according to the Law He is bound to live by.
or Thus? It's true in God's distribution of endless Punishments and Rewards to the Sons of Men, He declares Himself to act as a Righteous Judge, a Judge with whom there is not Respect of Persons, a Judge who renders unto every man according to his deeds, and according to the Law He is bound to live by.
But the Case is quite Another, (and stands upon quite another Ground,) in his dealing out the Things of This dying life, the Things which perish in the using, the Things whose Fashion passeth away, such as All the things are which the World calls Great. In things of Temporary Concernment, (such as those I now speak of,) it pleaseth God to act and argue as an Absolute Soveraign; to make his peremptory Will his sufficient Reason; to prove the Rectitude of his Actions from his right of Dominion, and his Omnipotence. Not only Mary in her Magnificat observes and celebrates God's Pleasure, in his putting down the Mighty, and in his raising up the Meek, But even Hesiod does the same as an Heathen Poet. NONLATINALPHABET. —
But the Case is quite another, (and Stands upon quite Another Ground,) in his dealing out the Things of This dying life, the Things which perish in the using, the Things whose Fashion passes away, such as All the things Are which the World calls Great. In things of Temporary Concernment, (such as those I now speak of,) it Pleases God to act and argue as an Absolute Sovereign; to make his peremptory Will his sufficient Reason; to prove the Rectitude of his Actions from his right of Dominion, and his Omnipotence. Not only Marry in her Magnificat observes and celebrates God's Pleasure, in his putting down the Mighty, and in his raising up the Meek, But even Hesiod does thee same as an Heathen Poet.. —
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and that setteth up over It (either the Best, or) the Basest of Men. There can be nothing more pleasant to a man of low Station, or more profitable and useful to men of Grandeur, than to contemplate as well as read the wise oeconomy of God in the words of David; and the Truth of those words in their own Experience: To wit, that Promotion cometh neither from the East, nor from the West, not from the North, nor from the South; But God is the Iudge, who putteth down one, and setteth up Another;
and that sets up over It (either the Best, or) the Basest of Men. There can be nothing more pleasant to a man of low Station, or more profitable and useful to men of Grandeur, than to contemplate as well as read the wise economy of God in the words of David; and the Truth of those words in their own Experience: To wit, that Promotion comes neither from the East, nor from the West, not from the North, nor from the South; But God is the Judge, who putteth down one, and sets up another;
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The taking away what he has given, the breaking in pieces what he has built, the rooting up what he has planted, is That which happens many times by his blessed Order; but many times too by his bare Permission. To mention Ioseph, and Iob, the good King Iofiah, the glorious Emperour Mauritius, and the more glorious Martyr Charles the First of these Realms, and to parallel in our minds the Events of those Best with the Worst of men, is the shortest way imaginable (the shortest at least I can imagin,) to give a satisfactory Reason for That Distinction; and to discourage men from seeking Great Things for Themselves. For thus I argue:
The taking away what he has given, the breaking in Pieces what he has built, the rooting up what he has planted, is That which happens many times by his blessed Order; but many times too by his bore Permission. To mention Ioseph, and Job, the good King Josiah, the glorious Emperor Mauritius, and the more glorious Martyr Charles the First of these Realms, and to parallel in our minds the Events of those Best with the Worst of men, is the Shortest Way imaginable (the Shortest At least I can imagine,) to give a satisfactory Reason for That Distinction; and to discourage men from seeking Great Things for Themselves. For thus I argue:
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If it happens so ill to Them who are born to Greatness, and are Above it, who have a Right to great Things by God's Appointment, and yet are deprived of them All by God's Permission; (yet one step farther,) If it happens so ill to Them who are as Good as they are Great,
If it happens so ill to Them who Are born to Greatness, and Are Above it, who have a Right to great Things by God's Appointment, and yet Are deprived of them All by God's Permission; (yet one step farther,) If it happens so ill to Them who Are as Good as they Are Great,
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and whose Greatness coupl'd with Grace is the least thing in them, far surpassed by their Humility, and generous Meekness, by their Compassion towards others, and by their Empire over Themselves; what then shall we say of those wretched Great ones, who owe their Greatness to the Great Dragon? who owe it (next under Satan) to their own Avarice,
and whose Greatness coupled with Grace is the least thing in them, Far surpassed by their Humility, and generous Meekness, by their Compassion towards Others, and by their Empire over Themselves; what then shall we say of those wretched Great ones, who owe their Greatness to the Great Dragon? who owe it (next under Satan) to their own Avarice,
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and Ambition, their Oppression, and Extortion, their Fraud, and Rapine? who possess their Great Things by God's meer Sufferance, and at last are stript of them by his Appointment? Such Usurpers of Greatness,
and Ambition, their Oppression, and Extortion, their Fraud, and Rapine? who possess their Great Things by God's mere Sufferance, and At last Are stripped of them by his Appointment? Such Usurpers of Greatness,
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as do at their best but injoy God's Anger, who only sacrifice to their Net, (as the Prophet speaks,) and wholly rely upon Themselves, upon their Industry,
as do At their best but enjoy God's Anger, who only sacrifice to their Net, (as the Prophet speaks,) and wholly rely upon Themselves, upon their Industry,
or their Wit, their Strength, or Prowess, or their any thing besides which they are wont to call Theirs, God does oftentimes crush by the chief means of their support; whilst he makes their very Anchor become their Rock, and turns their Harbour into a Quicksand; sometimes splits them upon their Pollcy, and sometimes upon their Power. And This the Royal Psalmist does seem to mean,
or their Wit, their Strength, or Prowess, or their any thing beside which they Are wont to call Theirs, God does oftentimes crush by the chief means of their support; while he makes their very Anchor become their Rock, and turns their Harbour into a Quicksand; sometime splits them upon their Pollcy, and sometime upon their Power. And This the Royal Psalmist does seem to mean,
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when he speaks of Gods laughing such men to scorn, and of his having them in derision, (Psal. 2. 4.) Much what Solomon saith of Wisdom, That she will laugh at their Calamity,
when he speaks of God's laughing such men to scorn, and of his having them in derision, (Psalm 2. 4.) Much what Solomon Says of Wisdom, That she will laugh At their Calamity,
and will mock when their fear cometh, (Prov. 1. 26.) Thus my First Reason ariseth from the Fickleness of the Things which the World calls Great, whether as righteously attain'd by God's Appointment, or as injuriously invaded by God's meer Sufferance.
and will mock when their Fear comes, (Curae 1. 26.) Thus my First Reason arises from the Fickleness of the Things which the World calls Great, whither as righteously attained by God's Appointment, or as injuriously invaded by God's mere Sufferance.
§ 6. A Second Reason for my Dissuasive from any man's seeking Great Things for Himself, and for God's Prohibition, Seek them not, is to be taken from the yet sadder and more important Consideration, That the Worlds Great Things are not fickle only,
§ 6. A Second Reason for my Dissuasive from any Man's seeking Great Things for Himself, and for God's Prohibition, Seek them not, is to be taken from the yet sadder and more important Consideration, That the World's Great Things Are not fickle only,
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as are not more courted by men of Folly and Unadvisedness, than they are fear'd and suspected by men of mature Deliberation. For the more like a Meteor a Man is rais'd out of the Earth, the apter he is to return in Tears. The higher any one is exalted, his Head becomes so much the giddier, and the sooner his Feet will fail him,
as Are not more courted by men of Folly and Unadvisedness, than they Are feared and suspected by men of mature Deliberation. For the more like a Meteor a Man is raised out of the Earth, the apter he is to return in Tears. The higher any one is exalted, his Head becomes so much the giddier, and the sooner his Feet will fail him,
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'Twas Apuleius his Conceipt, that an over-large Fortune is like an over-long Coat, ever tripping up the Heels of him that wears It. Briefly, The greater any Man is, the more he is expos'd as the Butt of Envy; he is by so much the fairer Mark, to be singled out and shot at, with Darts of Mischievousness, and Malice, as well as Envy.
'Twas Apuleius his Conceit, that an overlarge Fortune is like an overlong Coat, ever tripping up the Heels of him that wears It. Briefly, The greater any Man is, the more he is exposed as the Butt of Envy; he is by so much the Fairer Mark, to be singled out and shot At, with Darts of Mischievousness, and Malice, as well as Envy.
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A Truth so experimented and known throughout the Annals of all the World, that the Great Emperours of the East were almost All murder'd; nor were there many of the West, who were not cut off by Fraud, or Fury. A Flayl, against which it is so almost impossible to get a Fence, that thô Henry the Great of France had as fair warning from the young Merchant, as ever any Prince had to secure himself,
A Truth so experimented and known throughout the Annals of all the World, that the Great emperors of the East were almost All murdered; nor were there many of the West, who were not Cut off by Fraud, or Fury. A Flail, against which it is so almost impossible to get a Fence, that though Henry the Great of France had as fair warning from the young Merchant, as ever any Prince had to secure himself,
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yet it was not long after, when Ravilliac did convince him by plain Experience, that the basest Creature living who can despise his own life, can make himself Master of other mens. In This and other Considerations,
yet it was not long After, when Ravaillac did convince him by plain Experience, that the Basest Creature living who can despise his own life, can make himself Master of other men's. In This and other Considerations,
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How many born to Great Things have not been able to indure them? How many have rejected the offers of them? How many have been courted, and even compell'd to an Acceptance? How many have cast away their Crowns, for sitting too heavy upon their Heads,
How many born to Great Things have not been able to endure them? How many have rejected the offers of them? How many have been courted, and even compelled to an Acceptance? How many have cast away their Crowns, for sitting too heavy upon their Heads,
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That there are great Diseases in it, and the greatest of all in the greatest Governments, (even there where the Governours are the most Absolute and Successful,) is clearly seen by the Complaints of the greatest men living when most at ease. It is not only Arrian 's,
That there Are great Diseases in it, and the greatest of all in the greatest Governments, (even there where the Governors Are the most Absolute and Successful,) is clearly seen by the Complaints of the greatest men living when most At ease. It is not only Arrian is,
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For when from all parts abroad he had perfect Peace, he had none at home. In his own City, in his own Court, and if not in his own Bosom, yet at least in his own Bedchamber, there were Plots,
For when from all parts abroad he had perfect Peace, he had none At home. In his own city, in his own Court, and if not in his own Bosom, yet At least in his own Bedchamber, there were Plots,
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and of such a frame, as that he could not descend, but by falling headlong. Yet he descended in his Desires, (says Lucius Seneca, ) and was a private Person in wish, employing still his chief Labours and Thoughts about it;
and of such a frame, as that he could not descend, but by falling headlong. Yet he descended in his Desires, (Says Lucius Senecca,) and was a private Person in wish, employing still his chief Labours and Thoughts about it;
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But This is certain, That as if Greatness had oppress'd him, and cast him down, He would never once admit of the least Increase. So far was he from suffering Temples, that he would not have Statues erected to him.
But This is certain, That as if Greatness had oppressed him, and cast him down, He would never once admit of the least Increase. So Far was he from suffering Temples, that he would not have Statues erected to him.
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To call him Master, was as the breaking of his Head. And how did he deprecate A Dictatorship, the highest Honour upon Earth, (when his People by force would have cast it on him,) as one would deprecate a shameful and painful Death, with a naked Breast, and a bended Knee? If ever any crown'd Head exceeded Augustus in Prosperity, Polycrates of Samos was sure the man.
To call him Master, was as the breaking of his Head. And how did he deprecate A Dictatorship, the highest Honour upon Earth, (when his People by force would have cast it on him,) as one would deprecate a shameful and painful Death, with a naked Breast, and a bent Knee? If ever any crowned Head exceeded Augustus in Prosperity, Polycrates of Samos was sure the man.
or without reason, that his Felicities were so irksom and grievous to him; For his Friend Amasis King of Aegypt had told him the danger of his Successes,
or without reason, that his Felicities were so irksome and grievous to him; For his Friend Amasis King of Egypt had told him the danger of his Successes,
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He told Polycrates in Effect, the same that Solon told Croesus, (and what is now a By-word in our Ethick Systemes,) Ante obitum nemo, supremáque funera felix, None can be certain of his Happiness, before his Death.
He told Polycrates in Effect, the same that Solon told Croesus, (and what is now a Byword in our Ethic Systemes,) Ante obitum nemo, supremáque funera felix, None can be certain of his Happiness, before his Death.
He said, he never knew any so over-fortunate in his life, who did not come to some dismal End. And as he chose for himself an wholsom Mixture of Adversity with good Success, so he durst not continue Friendship with one condemn'd to have his Portion of Good things Here; with one who was doom'd to a praeproperous, untimely Bliss.
He said, he never knew any so over-fortunate in his life, who did not come to Some dismal End. And as he chosen for himself an wholesome Mixture of Adversity with good Success, so he durst not continue Friendship with one condemned to have his Portion of Good things Here; with one who was doomed to a praeproperous, untimely Bliss.
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if not the Envy. Now 'tis observable in Herodotus (who gives us the History of it at large,) That what was prophesy'd by Amasis, was by Oraetes made good.
if not the Envy. Now it's observable in Herodotus (who gives us the History of it At large,) That what was prophesied by Amasis, was by Oraetes made good.
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For all the Felicities of Polycrates did justly end in his Crucifixion. So true is That of the Philosopher (however most persons may think it strange,) Res inquieta felicitas est, ipsa se exagitat, movet Cerebrum non uno genere, alios in Cultum irritat, alios in potentiam, alios inflat, alios mollit.
For all the Felicities of Polycrates did justly end in his Crucifixion. So true is That of the Philosopher (however most Persons may think it strange,) Rest inquieta Felicity est, ipsa se exagitat, Movet Cerebrum non Uno genere, Alioth in Cultum irritat, Alioth in potentiam, Alioth inflat, Alioth mollit.
It exagitates the Heads and Hearts of men several ways; some it intoxicates with Cruelty, and some with Pride; some it stirs up to Luxury, and some to Lust; some it swells up, and some it softens. As the Sun at the same time does harden Clay,
It exagitates the Heads and Hearts of men several ways; Some it intoxicate with Cruelty, and Some with Pride; Some it stirs up to Luxury, and Some to Lust; Some it Swells up, and Some it softens. As the Sun At the same time does harden Clay,
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§ 7. Which by the way suggests to us a Third Reason for the Dissuasive from any man's seeking Great Things for himself, and for God's Prohibition, Seek them not. They being treacherous,
§ 7. Which by the Way suggests to us a Third Reason for the Dissuasive from any Man's seeking Great Things for himself, and for God's Prohibition, Seek them not. They being treacherous,
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From which Corruption of Judgment it comes to pass, that many others, as well as Baldwin, (That most famously ▪ devout Cistercian Monk, ) have been observ'd by Historians to lose their Sanctity with their Obscureness, and after the measure of growing Greater, to grow in all kinds the worse. In so much that Pope Urban directed his Letters very fitly to Baldwin Thus:
From which Corruption of Judgement it comes to pass, that many Others, as well as Baldwin, (That most famously ▪ devout Cistercian Monk,) have been observed by Historians to loose their Sanctity with their Obscureness, and After the measure of growing Greater, to grow in all Kinds the Worse. In so much that Pope Urban directed his Letters very fitly to Baldwin Thus:
It is so common for men to change from good to bad, or from bad to worse, with the change of their Conditions from bad to good, or from good to better, and when they are lifted up in Honour, to be elevated in Mind too, that Titus Vespasian is the one Emperour (at least within my present memory) who was moulded by his Empire from bad to better; from having been both a proud and a cruel Subject, to his being both a mild and an humble Soveraign. Of most other Emperours it may be said, (as 'twas by Tacitus but of one, ) Imperio digni, nisi imperâssent.
It is so Common for men to change from good to bad, or from bad to Worse, with the change of their Conditions from bad to good, or from good to better, and when they Are lifted up in Honour, to be elevated in Mind too, that Titus Vespasian is the one Emperor (At least within my present memory) who was moulded by his Empire from bad to better; from having been both a proud and a cruel Subject, to his being both a mild and an humble Sovereign. Of most other emperors it may be said, (as 'twas by Tacitus but of one,) Imperial Worthy, nisi imperâssent.
Temporal Happiness having This of malignant in it, (in the Judgment of Agur the Son of Iakeh, that it makes men forgetful of Him that made them, (Deut. 32. 15, 18.) It breeds ingratitude, disaffection, and at last a disbelief of their Soveraign Good, ( Prov. 30. 8, 9.) 'Twas the Opinion of St. Chrysostom, (upon St. Paul to the Ephesians, ) that as nothing can so highly provoke the Wrath of the Almighty,
Temporal Happiness having This of malignant in it, (in the Judgement of Agur the Son of Iakeh, that it makes men forgetful of Him that made them, (Deuteronomy 32. 15, 18.) It breeds ingratitude, disaffection, and At last a disbelief of their Sovereign Good, (Curae 30. 8, 9.) 'Twas the Opinion of Saint Chrysostom, (upon Saint Paul to the Ephesians,) that as nothing can so highly provoke the Wrath of the Almighty,
For where the most of men are seeking Great Things for Themselves, there are Few to take care of the Common Good, either in relation to Church, or State. And the way to Advancement, through such an excess of Self-seeking, becomes too Narrow, which 'tis the Interest of the Publick to make as Broad as it is possible;
For where the most of men Are seeking Great Things for Themselves, there Are Few to take care of the Common Good, either in Relation to Church, or State. And the Way to Advancement, through such an excess of Self-seeking, becomes too Narrow, which it's the Interest of the Public to make as Broad as it is possible;
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that so the Candidates going towards it may not tread on one another, for want of Room to go by; or at least for want of Room to go by quietly, and without jostling. Lord, what Armies have been defeated, if not destroy'd too, by the chief Officers great Envy and malignant Aemulations of one another? We need not go far abroad for Examples of it,
that so the Candidates going towards it may not tread on one Another, for want of Room to go by; or At least for want of Room to go by quietly, and without jostling. Lord, what Armies have been defeated, if not destroyed too, by the chief Officers great Envy and malignant Emulations of one Another? We need not go Far abroad for Examples of it,
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if we are not utter Strangers to things which have happen'd here at Home. And Christians (one would think) should All take warning by Christ's Disciples, who were impertinently disputing which of Them should be the greatest, when nothing but Pains, and Persecutions and Death it self did await them All. There was a Time when great Numbers did take fair warning by That Example.
if we Are not utter Strangers to things which have happened Here At Home. And Christians (one would think) should All take warning by Christ's Disciples, who were impertinently disputing which of Them should be the greatest, when nothing but Pains, and Persecutions and Death it self did await them All. There was a Time when great Numbers did take fair warning by That Exampl.
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But not to spend time in the Enumeration of Particulars, (for the enumerating of which my time would fail me,) it shall suffice me to say in general, and by the Authority of St. Austin, that most of the better sort of men who had the Happiness to live in those better Times, did suffer violence and force in their vast Promotions.
But not to spend time in the Enumeration of Particulars, (for the enumerating of which my time would fail me,) it shall suffice me to say in general, and by the authority of Saint Austin, that most of the better sort of men who had the Happiness to live in those better Times, did suffer violence and force in their vast Promotions.
than to run the great risque of Advancement in it, they were fain to be press'd and kept in Prison, 'till they could bring their Wills down to admit of Greatness.
than to run the great risk of Advancement in it, they were fain to be pressed and kept in Prison, till they could bring their Wills down to admit of Greatness.
Thus the most Modern of our Great Doctors, of the most Primitive Simplicity, a man as wise, as he was learned, and as good as good Nature by Grace could make him, was truly afraid to live so long,
Thus the most Modern of our Great Doctors, of the most Primitive Simplicity, a man as wise, as he was learned, and as good as good Nature by Grace could make him, was truly afraid to live so long,
lest a Deluge of Prosperity, overflowing all the Borders of Church and State, might beget as great a Deluge of Epidemical Provocations; to wit of downright Irreligion, and Immoralities of Life. Thence came his Censure of the bold Hermites in the Time of the Emperour Theodosius the younger, who left their Privacies and Retirements, to study Perfection in the King's Palace,
lest a Deluge of Prosperity, overflowing all the Borders of Church and State, might beget as great a Deluge of Epidemical Provocations; to wit of downright Irreligion, and Immoralities of Life. Thence Come his Censure of the bold Hermits in the Time of the Emperor Theodosius the younger, who left their Privacies and Retirements, to study Perfection in the King's Palace,
For what was This but to presume (as St. Peter once did) on their Ghostly strength? and so to tempt God himself to withdraw his Grace from them, (as he did for a time from St. Peter also,) to make them know their own Weakness without his Succours? The greatest Luminaries on Earth being fitly by him compar'd to those famous Lamps, of which 'tis said by Licetus, that they continued under Ground no less than Sixteen Hundred years, but went out, and were extinguish't, as soon as brought into the Air. And truly considering what Examples we have in History of men, who by the Tenure of their Privacy did hold their Innocence, but becoming Publick Persons were straight undone by their Advancements,
For what was This but to presume (as Saint Peter once did) on their Ghostly strength? and so to tempt God himself to withdraw his Grace from them, (as he did for a time from Saint Peter also,) to make them know their own Weakness without his Succours? The greatest Luminaries on Earth being fitly by him compared to those famous Lamps, of which it's said by Licetus, that they continued under Ground no less than Sixteen Hundred Years, but went out, and were extinguished, as soon as brought into the Air. And truly considering what Examples we have in History of men, who by the Tenure of their Privacy did hold their Innocence, but becoming Public Persons were straight undone by their Advancements,
we have as little reason as Baruch, to be anxiously seeking Great Things for our selves, but as great reason as Dr. Hammond, to be religiously afraid of being taken out of our Privacies, and drawn too far into Publick Air, lest (like the Lamps before mentioned) our present Light should be darkned with too much Lustre.
we have as little reason as baruch, to be anxiously seeking Great Things for our selves, but as great reason as Dr. Hammond, to be religiously afraid of being taken out of our Privacies, and drawn too Far into Public Air, lest (like the Lamps before mentioned) our present Light should be darkened with too much Lustre.
§ 8. There is yet a fourth Reason for the Dissuasive I am upon, from any man's seeking Great Things for himself, and for God's Prohibition, Seek them not, which is to be taken from a less obvious, and more surprising Consideration;
§ 8. There is yet a fourth Reason for the Dissuasive I am upon, from any Man's seeking Great Things for himself, and for God's Prohibition, Seek them not, which is to be taken from a less obvious, and more surprising Consideration;
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and Honour, and Reputation,) the more he is bound upon all Accompts, to lay Himself and Them too at the Feet of Christ. Still the more Talents he has receiv'd, the more he has to reckon for, at the General Audit; and 'tis still the harder for him, to make up a satisfactory Accompt;
and Honour, and Reputation,) the more he is bound upon all Accounts, to lay Himself and Them too At the Feet of christ. Still the more Talents he has received, the more he has to reckon for, At the General Audit; and it's still the harder for him, to make up a satisfactory Account;
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and still the Sense of This Burden both of Difficulty and Danger, should cast him down under That Greatness, which is the aptest to puff him up. And why should any man be seeking Those things for Himself, which do but aggrandize his Duty,
and still the Sense of This Burden both of Difficulty and Danger, should cast him down under That Greatness, which is the aptest to puff him up. And why should any man be seeking Those things for Himself, which do but aggrandise his Duty,
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and lessen his Faculty to discharge it? 'Tis (I suppose) from a Conjunction of These two things, that The Friendship of the World is said to be Enmity with God.
and lessen his Faculty to discharge it? It's (I suppose) from a Conjunction of These two things, that The Friendship of the World is said to be Enmity with God.
Here, with Dives; and with Lazarus, hereafter. Nor can I imagin a better reason, why The Rich (rather than others ) should be forewarned by St. Iames, to weep and howl, for the miseries that shall come upon them, than that the same Talents of Greatness which are but lent and intrusted by God to men, to make them more and more affectionate and thankful to him, are wont to make them most forgetful and careless of him.
Here, with Dives; and with Lazarus, hereafter. Nor can I imagine a better reason, why The Rich (rather than Others) should be forewarned by Saint James, to weep and howl, for the misery's that shall come upon them, than that the same Talents of Greatness which Are but lent and Entrusted by God to men, to make them more and more affectionate and thankful to him, Are wont to make them most forgetful and careless of him.
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Why then should we be seeking Greater Things for our selves than will do us Good? Great enough to make it necessary to do a very important Duty, which at the very same Time (speaking in a Moral sense) they make impossible to be done? There can be no sadder Case for any poor Creature to be in,
Why then should we be seeking Greater Things for our selves than will do us Good? Great enough to make it necessary to do a very important Duty, which At the very same Time (speaking in a Moral sense) they make impossible to be done? There can be no sadder Case for any poor Creature to be in,
Lord, what Comfort should This administer to men of mean and low Stations, to men of slender and small Estates? How should they learn from These Reasons for this Reproof and Prohibition of God to Baruch, not to Envy any man's Greatness,
Lord, what Comfort should This administer to men of mean and low Stations, to men of slender and small Estates? How should they Learn from These Reasons for this Reproof and Prohibition of God to baruch, not to Envy any Man's Greatness,
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and not to covet it for Themselves? Not to wish it were their own, much less to seek it, much less yet to seize upon it? Is there any man here present at what has hitherto been deliver'd,
and not to covet it for Themselves? Not to wish it were their own, much less to seek it, much less yet to seize upon it? Is there any man Here present At what has hitherto been Delivered,
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as ambitious of the Crumbs which happen to fall under his Table, (and perhaps as full of Sores too?) Let him lift up the Hands that hang down, and the feeble Knees.
as ambitious of the Crumbs which happen to fallen under his Table, (and perhaps as full of Sores too?) Let him lift up the Hands that hang down, and the feeble Knees.
Let him cheer himself up with this most rational, most useful, and most obvious Consideration, That the less it pleaseth God to let him have his Proportion of Good Things here, the likelier he is to have his Good Things hereafter. The less a man is overflowing with Wealth and Honour, or with any thing else which the World calls Great, by so much the less he is expos'd as the Butt of Envy; by so much the less he has to lose; the less he has to leave behind him, the less he is in danger to stand amaz'd and confounded,
Let him cheer himself up with this most rational, most useful, and most obvious Consideration, That the less it Pleases God to let him have his Proportion of Good Things Here, the likelier he is to have his Good Things hereafter. The less a man is overflowing with Wealth and Honour, or with any thing Else which the World calls Great, by so much the less he is exposed as the Butt of Envy; by so much the less he has to loose; the less he has to leave behind him, the less he is in danger to stand amazed and confounded,
and to tremble for fear in the Day of Wrath. The fewer Talents he has received of Worldly Greatness, the fewer he has to answer for, in the Day when God shall judge the Secrets of men by Iesus Christ.
and to tremble for Fear in the Day of Wrath. The fewer Talents he has received of Worldly Greatness, the fewer he has to answer for, in the Day when God shall judge the Secrets of men by Iesus christ.
But before I am aware, (for want of due heed to my General Method, thô not for want of good will to the most Destitute and Dissatisfied of Those that hear me,) I anticipate one of The Uses I am to make of that Doctrin this Text affords, althô I have not quite done with the Reasons of it.
But before I am aware, (for want of due heed to my General Method, though not for want of good will to the most Destitute and Dissatisfied of Those that hear me,) I anticipate one of The Uses I am to make of that Doctrine this Text affords, althô I have not quite done with the Reasons of it.
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how True soever, beyond the just Line of its due Extension, which yet we all are apt to do, through the hatred we use to have of any Error which we oppose, the NONLATINALPHABET, as St. Basil calls it;
how True soever, beyond the just Line of its due Extension, which yet we all Are apt to do, through the hatred we use to have of any Error which we oppose, the, as Saint Basil calls it;
I therefore say I must acknowledge,) and I do it without Regret, that what an old Author has said of Phidias, may be truly enough apply'd to every wise and good man in a Moral sense.
I Therefore say I must acknowledge,) and I do it without Regret, that what an old Author has said of Phidias, may be truly enough applied to every wise and good man in a Moral sense.
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If Phidias wanted Ivory out of which to make a Statue, he could make one of Brass. If Marble were wanting, he could make one of Wood. If the best Wood were wanting, he could make one of the worst. And still how course soever his Materials happen'd to be, the Statue should be as good,
If Phidias wanted Ivory out of which to make a Statue, he could make one of Brass. If Marble were wanting, he could make one of Wood. If the best Wood were wanting, he could make one of the worst. And still how course soever his Materials happened to be, the Statue should be as good,
All his wants will be with Comfort; All his Advancements with Humility; All his Injoyments with Moderation. He will equally stand affected to Death, and Honour; neither of which is to be courted, thô they are Both to be indured (when laid upon him unsought) without impatience. But yet,
All his Wants will be with Comfort; All his Advancements with Humility; All his Enjoyments with Moderation. He will equally stand affected to Death, and Honour; neither of which is to be courted, though they Are Both to be endured (when laid upon him unsought) without impatience. But yet,
than of another; and therefore ought to choose That, which he can manage with the most ease, to the best Advantage. Now what Condition That is, hath been sufficiently imply'd in the four Reasons going before, [ of God's severe Prohibition, Seek them not; ] and may yet more expresly be made out to us in That which follows. For
than of Another; and Therefore ought to choose That, which he can manage with the most ease, to the best Advantage. Now what Condition That is, hath been sufficiently implied in the four Reasons going before, [ of God's severe Prohibition, Seek them not; ] and may yet more expressly be made out to us in That which follows. For
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§ 9. If all Secular Greatness is less conducible to a man's Happiness, or his Contentment here on Earth, and carries with it more Impediments in the Narrow way to Heaven, (which our Lord and his Apostles affirm expresly,) than That other State of life which is low, and little; It cannot but follow on the contrary, (for Contrariorum contraria est ratio, ) that the inferiour State of life is much the Best, and the most Retired the most desirable Condition.
§ 9. If all Secular Greatness is less conducible to a Man's Happiness, or his Contentment Here on Earth, and carries with it more Impediments in the Narrow Way to Heaven, (which our Lord and his Apostles affirm expressly,) than That other State of life which is low, and little; It cannot but follow on the contrary, (for Contrary contraria est ratio,) that the inferior State of life is much the Best, and the most Retired the most desirable Condition.
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Quid tibi divitiis opus est, quae Te cogunt esurire? What hast Thou to do with Meat, which does but serve to increase thy hunger? or what need hast Thou of Riches, which make thee still the more needy? for they observ'd the more he had, the more he wanted what he had not. And the degrees of a man's Want do (by very sound Ethicks) define his Poverty. We know 'tis customary for Parents, to make and leave (if they can) a great Provision for their Children, (or for their Nephews,
Quid tibi divitiis opus est, Quae Te cogunt esurire? What hast Thou to do with Meat, which does but serve to increase thy hunger? or what need hast Thou of Riches, which make thee still the more needy? for they observed the more he had, the more he wanted what he had not. And the Degrees of a Man's Want do (by very found Ethics) define his Poverty. We know it's customary for Parents, to make and leave (if they can) a great Provision for their Children, (or for their Nephews,
because they take it for a thing granted, that men are as Happy, as they are Rich. But when we reflect upon the Character and the Choice of those men, who either were sick of great Plenty, and therefore left it as a Disease; or were afraid of its Infection, and therefore refused the Offers of it, 'tis plain Experience, and Practice, and the Best mens Examples, as well as Reason, yes and abundance of Scripture too, will make us quite of another mind.
Because they take it for a thing granted, that men Are as Happy, as they Are Rich. But when we reflect upon the Character and the Choice of those men, who either were sick of great Plenty, and Therefore left it as a Disease; or were afraid of its Infection, and Therefore refused the Offers of it, it's plain Experience, and Practice, and the Best men's Examples, as well as Reason, yes and abundance of Scripture too, will make us quite of Another mind.
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and not from any thing without us;) yet I conceive a mean Estate does most contribute to its Attainment; and with the men who have but Little, the Greatest Contentments are seen to dwell.
and not from any thing without us;) yet I conceive a mean Estate does most contribute to its Attainment; and with the men who have but Little, the Greatest Contentment's Are seen to dwell.
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As 'tis easy to have a little, so a little is sufficient for Food and Rayment: and St. Paul infers strongly, that Food and Rayment are enough: (the upshot of all we can want or pray for: ) and 'tis enough that breeds Happiness, because Contentment, meeting with a Mind that is fitted for it:
As it's easy to have a little, so a little is sufficient for Food and Raiment: and Saint Paul infers strongly, that Food and Raiment Are enough: (the upshot of all we can want or pray for:) and it's enough that breeds Happiness, Because Contentment, meeting with a Mind that is fitted for it:
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And a man's Mind is sooner fitted to find enough in a Little, than to meet with it in great Abundance. For, Sudatur ad Supervacua, (says the Roman Philosopher,) what is more than just enough, begins to have somewhat of Excess; and All excess is superfluous, which for that very reason will cost us sweat; if not the Sweat of the Brow,
And a Man's Mind is sooner fitted to find enough in a Little, than to meet with it in great Abundance. For, Sudatur ad Supervacua, (Says the Roman Philosopher,) what is more than just enough, begins to have somewhat of Excess; and All excess is superfluous, which for that very reason will cost us sweat; if not the Sweat of the Brow,
In each of which Cases, Sudatur ad Supervacua. The meaner man even in This is so much happier than the greater, by how much 'tis better not to have, than to lose Abundance:
In each of which Cases, Sudatur ad Supervacua. The meaner man even in This is so much Happier than the greater, by how much it's better not to have, than to loose Abundance:
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which, sooner or later, the Great man must, and the Mean man cannot. Still the Greater any one is, the more he is obnoxious to Chance, and Fortune, by which 'tis better not to be favour'd, than forsaken at last. And therefore the Baleares (of whom we read in Diodorus ) did so reflect upon the Misery which Geryon 's great Treasures betray'd him to, (for he had never else been visited and kill'd by Hercules, ) that they durst not have Plenty, for fear of Thieves; for fear of providing for their Enemies, as Geryon did.
which, sooner or later, the Great man must, and the Mean man cannot. Still the Greater any one is, the more he is obnoxious to Chance, and Fortune, by which it's better not to be favoured, than forsaken At last. And Therefore the Baleares (of whom we read in Diodorus) did so reflect upon the Misery which Geryon is great Treasures betrayed him to, (for he had never Else been visited and killed by Hercules,) that they durst not have Plenty, for Fear of Thieves; for Fear of providing for their Enemies, as Geryon did.
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Which comparing with That of David, [ He heapeth up Riches, and cannot tell who shall gather them, ] and with the Counsel of Christ himself, Take no thought for the Morrow, and lay not up Treasure upon Earth, ( Matth. 6.) I do the less think it strange,
Which comparing with That of David, [ He heapeth up Riches, and cannot tell who shall gather them, ] and with the Counsel of christ himself, Take no Thought for the Morrow, and lay not up Treasure upon Earth, (Matthew 6.) I do the less think it strange,
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thô strange enough, that Maximus Tyrius and other Antients admir'd the Wisdom of Diogenes, in that he made it his choice, to be as unfurnished as an Angel; as free from all Earthly Goods, as the Spirits of Heaven.
though strange enough, that Maximus Tyrius and other Ancients admired the Wisdom of Diogenes, in that he made it his choice, to be as unfurnished as an Angel; as free from all Earthly Goods, as the Spirits of Heaven.
For they consider'd within Themselves, that to have Riches, and Honours, as well as Children, is to give Hostages to Fortune. And that 'tis here, as in an Army; the greater the Bulk, the more it is expos'd to Wounds and Slaughter.
For they considered within Themselves, that to have Riches, and Honours, as well as Children, is to give Hostages to Fortune. And that it's Here, as in an Army; the greater the Bulk, the more it is exposed to Wounds and Slaughter.
§ 10. But thô the Saying of Epicurus is most evidently true, Honesta res est Paupertas laeta, that he who does not only bear, but injoy his Poverty, is not only an happy, but an honourable man,
§ 10. But though the Saying of Epicurus is most evidently true, Honesta Rest est Paupertas Laeta, that he who does not only bear, but enjoy his Poverty, is not only an happy, but an honourable man,
'Tis not absolute Poverty I recommend from This Text, (such as Discalceats and Mendicants pretend to love,) but only Poverty in comparison; That which either borders on,
It's not absolute Poverty I recommend from This Text, (such as Discalceats and Mendicants pretend to love,) but only Poverty in comparison; That which either borders on,
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or dwells within some few Doors of It. I speak of Poverty as oppos'd to those Great Things, from the Seeking of which we are here dehorted. For This does seem a more safe, and more secure way to Happiness, than Great Abundance;
or dwells within Some few Doors of It. I speak of Poverty as opposed to those Great Things, from the Seeking of which we Are Here dehorted. For This does seem a more safe, and more secure Way to Happiness, than Great Abundance;
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because the less any one has above Food and Rayment, the less he roves beyond the limits of what is competent, and enough, (as I said before;) the less he has to care for, and to give accompt of at the general Audit; briefly the less he has to lose, and to leave behind him;
Because the less any one has above Food and Raiment, the less he roves beyond the Limits of what is competent, and enough, (as I said before;) the less he has to care for, and to give account of At the general Audit; briefly the less he has to loose, and to leave behind him;
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not infallibly to his Friends, but peradventure to his worst Enemies; Not certainly to his Sons, but perhaps to his Sequestrators; nor for certain to his Daughters, but possibly to the Artificers, who shall make a Prey of them.
not infallibly to his Friends, but Peradventure to his worst Enemies; Not Certainly to his Sons, but perhaps to his Sequestrators; nor for certain to his Daughters, but possibly to the Artificers, who shall make a Prey of them.
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I say 'tis a state of Mediocrity, A Competency of Fortune, attended still with a decent Thriftiness, and Frugality, (as being That without which no Riches can be Great,
I say it's a state of Mediocrity, A Competency of Fortune, attended still with a decent Thriftiness, and Frugality, (as being That without which no Riches can be Great,
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or if Great, not sufficient,) which I commend from this Text, as a Soveraign Medicine against the Itch. And that the worst kind of Itch to be imagin'd;
or if Great, not sufficient,) which I commend from this Text, as a Sovereign Medicine against the Itch. And that the worst kind of Itch to be imagined;
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if not the most tremendous, are the Great and Rich Offices of Publick Government and Trust; because They are the greatest Obstacles to That which does the most import us, to wit The Government of our selves.
if not the most tremendous, Are the Great and Rich Offices of Public Government and Trust; Because They Are the greatest Obstacles to That which does the most import us, to wit The Government of our selves.
how much soever it may be greater, and more to be trusted than our own. Besides that the Government of a man's Family, althô not Great, and the Government of his Estate, althô but Little, will take up more of his Time (on which his Eternity does depend) than he can very well part with from better Objects.
how much soever it may be greater, and more to be trusted than our own. Beside that the Government of a Man's Family, althô not Great, and the Government of his Estate, althô but Little, will take up more of his Time (on which his Eternity does depend) than he can very well part with from better Objects.
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To keep our Thoughts, and our Affections, our Appetites, and our Wills, within their due Bounds and Compass, and well employ'd on those Objects to which of right they do belong, is so difficult in the doing, and yet so pleasant when it is done, that I know not whether the Work, or the Reward it brings with It is more important.
To keep our Thoughts, and our Affections, our Appetites, and our Wills, within their due Bounds and Compass, and well employed on those Objects to which of right they do belong, is so difficult in the doing, and yet so pleasant when it is done, that I know not whither the Work, or the Reward it brings with It is more important.
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Hence an Overplus of Advancement is as distastful and as surfeiting to a moderate Mind, as is an Excess of Meat and Drink, either to a well-satisfi'd, or tender Stomach.
Hence an Overplus of Advancement is as distasteful and as surfeiting to a moderate Mind, as is an Excess of Meat and Drink, either to a well-satisfied, or tender Stomach.
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if we shall choose to be no greater, in Wealth, and Honour, than in Desires; to lessen our Burden (if already lying upon us) in proportion to the strength we have to bear it;
if we shall choose to be no greater, in Wealth, and Honour, than in Desires; to lessen our Burden (if already lying upon us) in proportion to the strength we have to bear it;
§ 11. 'Tis true indeed there is a time, when the Worlds Great Things (such as Riches and Honour) come uninvited, and even grow upon their owners, who neither seek, nor care for them.
§ 11. It's true indeed there is a time, when the World's Great Things (such as Riches and Honour) come uninvited, and even grow upon their owners, who neither seek, nor care for them.
if we look upon them as things which are false and flying; if we carry our selves towards them with so much Carelesness and Contempt, as to be really poor in Spirit; reaping the Benefit and the Blessing which any Lazarus can injoy, without the Sting, and the Disgrace, without the Leprosie, and the Ridiculousness, which an ugly French Proverb,
if we look upon them as things which Are false and flying; if we carry our selves towards them with so much Carelessness and Contempt, as to be really poor in Spirit; reaping the Benefit and the Blessing which any Lazarus can enjoy, without the Sting, and the Disgrace, without the Leprosy, and the Ridiculousness, which an ugly French Proverb,
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and vitious men have found in it, and none but They. It was a very gross Error in the ancient Apostolici, (as they were pleas'd to call Themselves) to think it utterly unlawful for men to have Estates peculiar to them,
and vicious men have found in it, and none but They. It was a very gross Error in the ancient Apostolic, (as they were pleased to call Themselves) to think it utterly unlawful for men to have Estates peculiar to them,
'Twas to put Vertue upon the Rack, and stretch her out (like Procrustes ) beyond her just and full Stature, to wit, the Extremity of her Mean; and therefore 'twas with good reason, that Epiphanius and others esteem'd Them Hereticks. For as a man of great Age may receive the Kingdom of God, as a little Child; so may one of great Wealth, as a very poor one.
'Twas to put Virtue upon the Rack, and stretch her out (like Procrustes) beyond her just and full Stature, to wit, the Extremity of her Mean; and Therefore 'twas with good reason, that Epiphanius and Others esteemed Them Heretics. For as a man of great Age may receive the Kingdom of God, as a little Child; so may one of great Wealth, as a very poor one.
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as Rich in Comforts and Contentments, and Serenities of Mind, as if he were Owner of Both the Indies. If our Riches decrease, and our Desires decrease too, still our Condition is the same,
as Rich in Comforts and Contentment's, and Serenities of Mind, as if he were Owner of Both the Indies. If our Riches decrease, and our Desires decrease too, still our Condition is the same,
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And to This the smallest things are more conducible than the Greatest. A little with acquiescence, which was the Portion of Aglaus the poor Arcadian, will not only make us happier, but even Richer than * Umidius with all his Plenty.
And to This the Smallest things Are more conducible than the Greatest. A little with acquiescence, which was the Portion of Aglaus the poor Arcadian, will not only make us Happier, but even Richer than * Umidius with all his Plenty.
For thô 'tis a Postulate, or a Principle, not to be question'd in Geometry, That the Whole must needs be more than any Part of it self, yet in Morality 'tis to be question'd for several Reasons.
For though it's a Postulate, or a Principle, not to be questioned in Geometry, That the whole must needs be more than any Part of it self, yet in Morality it's to be questioned for several Reasons.
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For such may be the blessed Frame and Constitution of a man's mind, as may enable him to confute, or elude the Maxim. And That difficult Hemistichion which Hesiod sent his Brother Perses, (by whom it seems he had been cheated of the one half of his Estate,) NONLATINALPHABET, Half is more than the whole, may have its Proof and Exposition from the Experience of a moderate and prudent man.
For such may be the blessed Frame and Constitution of a Man's mind, as may enable him to confute, or elude the Maxim. And That difficult Hemistichion which Hesiod sent his Brother Perses, (by whom it seems he had been cheated of the one half of his Estate,), Half is more than the Whole, may have its Proof and Exposition from the Experience of a moderate and prudent man.
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in that it may (without a Miracle) be more conducing unto his Happiness, and more in order to his Designs, and even in reference unto the present, as well as to the future and better Life;
in that it may (without a Miracle) be more conducing unto his Happiness, and more in order to his Designs, and even in Referente unto the present, as well as to the future and better Life;
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and that by being (for Example) more consistent with his Privacy, and more conservative of his Time; more propitious to his Sobriety, and more agreeable to his Vocation; more in a tendency to his Contentment, and more by consequence to his Health. Many ways it may be more, both in a Moral, and Theological, (which is the best,) althô it cannot in a Physical, or Mathematical Acception, (which is the worst.) For sure the former signification of the word More, is as much better than the later, as Quality and Goodness is better than Quantity and Bulk;
and that by being (for Exampl) more consistent with his Privacy, and more conservative of his Time; more propitious to his Sobriety, and more agreeable to his Vocation; more in a tendency to his Contentment, and more by consequence to his Health. Many ways it may be more, both in a Moral, and Theological, (which is the best,) althô it cannot in a Physical, or Mathematical Acception, (which is the worst.) For sure the former signification of the word More, is as much better than the later, as Quality and goodness is better than Quantity and Bulk;
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than the meer lessening of his Burden, so is the shortning of his Appetite of more advantage to his well-being, than any lengthning of his Titles, or any inlarging of his Estate.
than the mere lessening of his Burden, so is the shortening of his Appetite of more advantage to his well-being, than any lengthening of his Titles, or any enlarging of his Estate.
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Else a Cormorant, or a Gulon, (supposing them to have Food in full Proportion to their Appetites) would be much happier than a Man. And a man with such a Disease as Physicians call a Boulimis, or Boulimia, (supposing him also to have Food in full Proportion to his Appetite, ) would be happier than a man of the soundest Health. A thing so void of all reason,
Else a Cormorant, or a Gulon, (supposing them to have Food in full Proportion to their Appetites) would be much Happier than a Man. And a man with such a Disease as Physicians call a Boulimis, or Boulimia, (supposing him also to have Food in full Proportion to his Appetite,) would be Happier than a man of the soundest Health. A thing so void of all reason,
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and the Glorified Saints of Heaven who have the Happiness to have None, do so far differ, (as to the Comforts and Satisfactions which they injoy,) that the Pleasures of the first are much the lesser, but the more gross; whilst the Pleasures of the second are vastly greater, but more refin'd.
and the Glorified Saints of Heaven who have the Happiness to have None, do so Far differ, (as to the Comforts and Satisfactions which they enjoy,) that the Pleasures of the First Are much the lesser, but the more gross; while the Pleasures of the second Are vastly greater, but more refined.
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and from the Reasons which have been given, why men should not be Seekers of Great Things for themselves, (a Doctrin drawn from the Reproof, and from the strict Prohibition of God himself, and Reasons arising from as good Topicks as I have been able to argue from,) some good Lessons are to be taken, some good Uses to be made, some good Means to be suggested, and some good Motives to be consider'd, as well by Private, as Publick Persons;
and from the Reasons which have been given, why men should not be Seekers of Great Things for themselves, (a Doctrine drawn from the Reproof, and from the strict Prohibition of God himself, and Reasons arising from as good Topicks as I have been able to argue from,) Some good Lessons Are to be taken, Some good Uses to be made, Some good Means to be suggested, and Some good Motives to be considered, as well by Private, as Public Persons;
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§ 13. First, Inferiour men must learn from this whole Message of God to Baruch, Not to advance themselves by levelling; not to seek Greatness for It self, nor yet to seek it for Themselves, much less for Themselves by lessening others; Not to be Troublers of the Waters wherein they are desirous to fish for Greatness;
§ 13. First, Inferior men must Learn from this Whole Message of God to baruch, Not to advance themselves by levelling; not to seek Greatness for It self, nor yet to seek it for Themselves, much less for Themselves by lessening Others; Not to be Troublers of the Waters wherein they Are desirous to Fish for Greatness;
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Not to aim at Great Things by heading Parties, and Factions, by nourishing Schisms and Separations, and (what of it self is a great thing, ) by having the Managements of Sedition in Church and State;
Not to aim At Great Things by heading Parties, and Factions, by nourishing Schisms and Separations, and (what of it self is a great thing,) by having the Managements of Sedition in Church and State;
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and that the use of the Creature belongs to none but The Elect; to many others indeed de facto, but de jure only to Them; They must learn not to be Selfish under colour of Self-denial, meerly forsooth in Zeal to the Publick Good, and that Right may take place; (not forsooth that they care for Wealth,
and that the use of the Creature belongs to none but The Elect; to many Others indeed de facto, but de jure only to Them; They must Learn not to be Selfish under colour of Self-denial, merely forsooth in Zeal to the Public Good, and that Right may take place; (not forsooth that they care for Wealth,
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or Honour, or have any true love to the Creature-Comforts, as they are such, but) that Goodness (as they call it) may be rewarded, and that Religion may have its due, and that the blessed Apostle Paul (whose words they take by the wrong handle) may be justified in his Saying,
or Honour, or have any true love to the Creature comforts, as they Are such, but) that goodness (as they call it) may be rewarded, and that Religion may have its due, and that the blessed Apostle Paul (whose words they take by the wrong handle) may be justified in his Saying,
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This is the first and prime Lesson which every private Poor man, and every man under Authority, althô not poor, is to learn from the Dehortative, and from the bitter Exprobration of God to Baruch. He must not make himself the Moral of Aesop's Toad, which had an Ambition to swell it self into the Bigness of an Ox. He must not make himself obnoxious to the reproach of That Proverb, Scarabaeus contra Aquilam; being but a Beetle, or but a Butterfly, he must not aemulate an Eagle, much less indeavour, either to lure her,
This is the First and prime lesson which every private Poor man, and every man under authority, althô not poor, is to Learn from the Dehortative, and from the bitter Exprobration of God to baruch. He must not make himself the Moral of Aesop's Toad, which had an Ambition to swell it self into the Bigness of an Ox. He must not make himself obnoxious to the reproach of That Proverb, Scarabaeus contra Aquilam; being but a Beetle, or but a Butterfly, he must not aemulate an Eagl, much less endeavour, either to lure her,
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or pluck her down. He must not make himself lyable to the Wo, which God denounced heretofore by his Prophet Isaiah; must not say tacitly to his Father, what begettest thou? or to the Woman, what hast Thou brought forth? He must not mutiny and grumble against God's Providence and his Will, or seek to aggrandize himself, whether his Maker will or no.
or pluck her down. He must not make himself liable to the Woe, which God denounced heretofore by his Prophet Isaiah; must not say tacitly to his Father, what begettest thou? or to the Woman, what hast Thou brought forth? He must not mutiny and grumble against God's Providence and his Will, or seek to aggrandise himself, whither his Maker will or no.
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Being (as He is) but an Earthern Pitcher, he must not contend with a Brass Pot, or strive to equal (much less to master ) the Golden Cistern. But he must labour on the contrary to reckon himself ( as he is ) in his proper Element, and by consequence not to be capable of Gravitation or Levitation, from which the Elements are exempt in their native places.
Being (as He is) but an Earthen Pitcher, he must not contend with a Brass Pot, or strive to equal (much less to master) the Golden Cistern. But he must labour on the contrary to reckon himself (as he is) in his proper Element, and by consequence not to be capable of Gravitation or Levitation, from which the Elements Are exempt in their native places.
He must make it his whole Indeavour, his whole Ambition, and Delight, to acquiesce as Things do which attain their Center. Not to turn Seeker how he may raise, or disturb himself;
He must make it his Whole Endeavour, his Whole Ambition, and Delight, to acquiesce as Things do which attain their Centre. Not to turn Seeker how he may raise, or disturb himself;
But to esteem it his private Interest, to contribute all he can to the Publick Good; to prove he loves the publick Peace, by his following after the things that do make for Peace;
But to esteem it his private Interest, to contribute all he can to the Public Good; to prove he loves the public Peace, by his following After the things that do make for Peace;
unto the less erring Judgment of Publick Reason; by seeking one great thing for himself, which is the Glory of Obedience (as Tacitus calls it) to human Laws and Lawgivers, to every Ordinance of man for the Lord's sake;
unto the less erring Judgement of Public Reason; by seeking one great thing for himself, which is the Glory of obedience (as Tacitus calls it) to human Laws and Lawgivers, to every Ordinance of man for the Lord's sake;
For why should any man expect to have a dutiful Wife, an obedient Son, or a faithful Servant, who is neither of the Three to his Native Soveraign? but is undutiful and false to his Publick Parent? not to the People's, but God's Vicegerent? There can be nothing more apposite,
For why should any man expect to have a dutiful Wife, an obedient Son, or a faithful Servant, who is neither of the Three to his Native Sovereign? but is undutiful and false to his Public Parent? not to the People's, but God's Vicegerent? There can be nothing more apposite,
than that a Boutefeux, a Kindle-coal, a Make-bate in the City, should have his House full of Tumults: that He who is hissing at publick Government, should carry a Serpent in his own Bosom:
than that a Boutefeux, a Kindle-coal, a Makebate in the city, should have his House full of Tumults: that He who is hissing At public Government, should carry a Serpent in his own Bosom:
Nor should it otherwise be of pleasant, but as 'tis of profitable Remarque, that Women did never here in England so affect Mastery over their Husbands; Never were Children here in England so disaffected, so disobedient, so quite unnatural towards their Parents; Never were Servants here in England so false and treacherous towards their Masters, as since our English-mens Revolt from The God of Order; since their being too proud to be under God: or at least no farther willing that God himself should reign over them,
Nor should it otherwise be of pleasant, but as it's of profitable Remark, that Women did never Here in England so affect Mastery over their Husbands; Never were Children Here in England so disaffected, so disobedient, so quite unnatural towards their Parents; Never were Servants Here in England so false and treacherous towards their Masters, as since our Englishmen's Revolt from The God of Order; since their being too proud to be under God: or At least no farther willing that God himself should Reign over them,
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What I now have said last, I should have taken for a Digression, had not the Evils now mentioned been all the Fruit of the same Plant, which had taken some Root in the Heart of Baruch; I mean The Itch of a man's seeking Greater Things for himself, than God sees fit,
What I now have said last, I should have taken for a Digression, had not the Evils now mentioned been all the Fruit of the same Plant, which had taken Some Root in the Heart of baruch; I mean The Itch of a Man's seeking Greater Things for himself, than God sees fit,
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§ 14. Now in order to the learning so great and good a Lesson as This, which I have been hitherto describing, we must attend to those Things which are the Means of, and the Motives to it. In order to the former, we must not only addict our selves to all the usual Means of Grace, such as Prayer, and Giving of Alms, Reading, and Hearing the Word of God, frequent Perceptions of the Lord's Supper, private Conferences with Casuists,
§ 14. Now in order to the learning so great and good a lesson as This, which I have been hitherto describing, we must attend to those Things which Are the Means of, and the Motives to it. In order to the former, we must not only addict our selves to all the usual Means of Grace, such as Prayer, and Giving of Alms, Reading, and Hearing the Word of God, frequent Perceptions of the Lord's Supper, private Conferences with Casuists,
§ crd av p-acp n1 p-acp dt n1 av j cc j dt n1 c-acp d, r-crq pns11 vhb vbn av vvg, pns12 vmb vvi p-acp d n2 r-crq vbr dt n2 pp-f, cc dt n2 p-acp pn31. p-acp n1 p-acp dt j, pns12 vmb xx av-j vvi po12 n2 p-acp d dt j n2 pp-f n1, d c-acp n1, cc vvg pp-f n2, vvg, cc vvg dt n1 pp-f np1, j n2 pp-f dt ng1 n1, j n2 p-acp n2,
But we must use our best Wit, and our soundest Reason, and (as St. Paul exhorts Timothy ) we must duly stir up the Gift of God which is in us, whereby to find out such Means as are perhaps the least thought of,
But we must use our best Wit, and our soundest Reason, and (as Saint Paul exhorts Timothy) we must duly stir up the Gift of God which is in us, whereby to find out such Means as Are perhaps the least Thought of,
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Have we sincerely a Desire to be the better for being Rational? to make a right use of the Light within us? to free our selves from a Disease the most tormenting in all the World? to be as happy as is possible in a Valley of Tears? we must not only not seek Great Things for our selves,
Have we sincerely a Desire to be the better for being Rational? to make a right use of the Light within us? to free our selves from a Disease the most tormenting in all the World? to be as happy as is possible in a Valley of Tears? we must not only not seek Great Things for our selves,
but only as much as is expedient. We must not dare to make Trials (as too many are wont to do, through a most sinful Curiosity,) what store of Riches may be attain'd to within the Compass of one Man's Life.
but only as much as is expedient. We must not Dare to make Trials (as too many Are wont to doe, through a most sinful Curiosity,) what store of Riches may be attained to within the Compass of one Man's Life.
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There being nothing more inhuman, more unbecoming, or more unworthy of a Rational Agent, than for a man to be condemn'd, by his own Consent, to be digging all his days in the Mine, or Quarry;
There being nothing more inhuman, more unbecoming, or more unworthy of a Rational Agent, than for a man to be condemned, by his own Consent, to be digging all his days in the Mine, or Quarry;
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Enough to make use of, enough to keep, enough to care for, enough to lose, enough to leave behind him, enough to give accompt of in the day of Judgment.
Enough to make use of, enough to keep, enough to care for, enough to loose, enough to leave behind him, enough to give account of in the day of Judgement.
There can be nothing more disgraceful to a man's Reason and Understanding, than not to know when he has enough in these six Points I now have mentioned.
There can be nothing more disgraceful to a Man's Reason and Understanding, than not to know when he has enough in these six Points I now have mentioned.
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Not only Christ, and his Apostles, but Horace himself, and his Oppidius, and many other Heathen Writers, have taught us a Lesson of human Prudence, which men as men must needs confess 'tis a Shame and Misery not to learn. Denique sit finis quaerendi.
Not only christ, and his Apostles, but Horace himself, and his Oppidius, and many other Heathen Writers, have taught us a lesson of human Prudence, which men as men must needs confess it's a Shame and Misery not to Learn. Denique sit finis quaerendi.
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And having once attain'd That, must say as resolvedly to our Appetites, and by consequence to our Indeavours, as God once said to the Swelling Waters of the Sea;
And having once attained That, must say as resolvedly to our Appetites, and by consequence to our Endeavours, as God once said to the Swelling Waters of the Sea;
thô in his State of Glorification; How redeem our very Redeemer, by contributing what we can to the Redemption of Christian Captives from the Tyranny of the Turks;
though in his State of Glorification; How Redeem our very Redeemer, by contributing what we can to the Redemption of Christian Captives from the Tyranny of the Turks;
It was the Saying of a wise Heathen, which no wise Christian will scorn to learn, Nihil Nos magis ab animi fluctibus vindicaverit, quàm aliquem semper figere incrementis Terminum.
It was the Saying of a wise Heathen, which no wise Christian will scorn to Learn, Nihil Nos magis ab animi fluctibus vindicaverit, quàm aliquem semper figere incrementis Terminus.
and the Strappado of Disappointments,) than our putting a certain period to our Increase; a certain Boundary or Butt to our Acquisitions. Our best Successes being so slippery, and our Appetites so strong, that for Both we need Bridles to hold them fast.
and the Strappado of Disappointments,) than our putting a certain Period to our Increase; a certain Boundary or Butt to our Acquisitions. Our best Successes being so slippery, and our Appetites so strong, that for Both we need Bridles to hold them fast.
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§ 15. It may perhaps be one Motive to moderation of Mind, and to a Christian's not seeking Great Things for himself, that Iesus Christ, our great Exemplar, did for Himself seek the least; was pleas'd to empty himself of Glory, became of no Reputation;
§ 15. It may perhaps be one Motive to moderation of Mind, and to a Christian's not seeking Great Things for himself, that Iesus christ, our great Exemplar, did for Himself seek the least; was pleased to empty himself of Glory, became of no Reputation;
and thô he was born of the Blood Royal, the House of David, did choose to take upon him the Form of a very mean Subject, and to live on Their Charity who administred to him of their Substance, Luke 8. 3. Nor was This only the option of God Incarnate, the blessed Redeemer of the World, our Lord Jesus Christ, whose coming was to destroy the Works of the Devil, the Pomps and Vanities of the World, with the sinful Lusts of the Flesh,
and though he was born of the Blood Royal, the House of David, did choose to take upon him the From of a very mean Subject, and to live on Their Charity who administered to him of their Substance, Lycia 8. 3. Nor was This only the option of God Incarnate, the blessed Redeemer of the World, our Lord jesus christ, whose coming was to destroy the Works of the devil, the Pomps and Vanities of the World, with the sinful Lustiest of the Flesh,
but that of Nature and Education, had yet such a Mastery over themselves, such a right Apprehension of human Conditions and Affairs, had such an Insight into the Things which the World calls Great, and did so seriously depretiate the Pomps and Vanities of the World, ( coveting Poverty rather than Wealth,
but that of Nature and Education, had yet such a Mastery over themselves, such a right Apprehension of human Conditions and Affairs, had such an Insight into the Things which the World calls Great, and did so seriously depretiate the Pomps and Vanities of the World, (coveting Poverty rather than Wealth,
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and courting obscurity rather than Honour,) that most Professors of Christianity may be provoked by them to jealousy, if not prevailed upon effectually unto a generous aemulation. Such as the famous Abdolonymus, who, however he was by Birth of Royal Family and Extraction, was yet by Breeding but a poor Gardiner in the Suburbs of Sidon, where he work't out all his Bread at his fingers ends,
and courting obscurity rather than Honour,) that most Professors of Christianity may be provoked by them to jealousy, if not prevailed upon effectually unto a generous Emulation. Such as the famous Abdolonymus, who, however he was by Birth of Royal Family and Extraction, was yet by Breeding but a poor Gardiner in the Suburbs of Sidon, where he worked out all his Bred At his fingers ends,
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A Condition so duly fitted to the Humility of his Desires, that when, created King of Sidon, by Alexander the Great, he was ask't with what Patience he could indure his late Poverty;
A Condition so duly fitted to the Humility of his Desires, that when, created King of Sidon, by Alexander the Great, he was asked with what Patience he could endure his late Poverty;
And thô the Vulgar thought him a Madman for his Recess from all Company, yet Hippocrates, who was sent to cure him of it as a Physician, was compell'd by his Discourse to admire his Wisdom;
And though the vulgar Thought him a Madman for his Recess from all Company, yet Hippocrates, who was sent to cure him of it as a physician, was compelled by his Discourse to admire his Wisdom;
who being both Rich, and a Philosopher, turn'd his Land into Mony, and put his Mony to the Banker on this Condition, That if his Sons did prove Fools, he should supply their Wants with it;
who being both Rich, and a Philosopher, turned his Land into Money, and put his Money to the Banker on this Condition, That if his Sons did prove Fools, he should supply their Wants with it;
but if Philosophers, he should deal out all his Treasure to the most indigent of the City. It having been really his opinion, that Fools want Mony, however Rich; whilst Wise-men,
but if Philosophers, he should deal out all his Treasure to the most indigent of the city. It having been really his opinion, that Fools want Money, however Rich; while Wise men,
because his Judgment does appear by Both Accompts of his Practice to have been This, that in very much of the World, there's very much Trouble, and Solicitude;
Because his Judgement does appear by Both Accounts of his Practice to have been This, that in very much of the World, there's very much Trouble, and Solicitude;
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For he could not (saith Cuspinian ) but still be thinking, either where he might keep it with greatest safety, or how lay it out to the most Advantage. Therefore calling to him his Counsellors, with the chief Officers of his Army,
For he could not (Says Cuspinian) but still be thinking, either where he might keep it with greatest safety, or how lay it out to the most Advantage. Therefore calling to him his Counsellors, with the chief Officers of his Army,
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and all his Lifeguard more especially, he caus'd his Chest to be laid open, and his Forty thousand Pieces (a great Treasure Then, ) thrown out amongst them.
and all his Lifeguard more especially, he caused his Chest to be laid open, and his Forty thousand Pieces (a great Treasure Then,) thrown out among them.
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Those he call'd his Tormentors, his Murderers, his cruell'st Enemies, and his Lictors, which would not suffer him to rest, by reason of the lashes they laid upon him all Night, without remorse, or intermission.
Those he called his Tormentors, his Murderers, his Cruellest Enemies, and his Lictors, which would not suffer him to rest, by reason of the Lashes they laid upon him all Night, without remorse, or intermission.
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One who grew to such an Highth of Worldly Happiness and Renown, that there was nothing now left to make him Higher, but his Humility. He did not only refuse the Offer, of having his Statue signaliz'd in the highest Places,
One who grew to such an Highth of Worldly Happiness and Renown, that there was nothing now left to make him Higher, but his Humility. He did not only refuse the Offer, of having his Statue signalized in the highest Places,
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Yea if Polybius may be credited, (who had most reason to know,) both in Asia, and Europe, as well as Africa, he did many times refuse to be made a King. And This Polybius calls often, not the Poverty, or the Lowness, (as the men of this Age would be apt to call it,) but,
Yea if Polybius may be credited, (who had most reason to know,) both in Asia, and Europe, as well as Africa, he did many times refuse to be made a King. And This Polybius calls often, not the Poverty, or the Lowness, (as the men of this Age would be apt to call it,) but,
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It was the Littleness and Obscurity of his House at Linternum, which made that Philosopher admire his Greatness. It was his lying close hid in a little Corner, turning his Spear into a Plough-share,
It was the Littleness and Obscurity of his House At Linternum, which made that Philosopher admire his Greatness. It was his lying close hid in a little Corner, turning his Spear into a Ploughshare,
and his Sword into a Pruninghook, and labouring with his own hands in dressing and cultivating the Earth, which made this Great man who transcended All others, at the last to exceed and transcend Himself. 'Twas in his Cloud he shin'd brightest. 'Twas the Foil of a Retirement, by which This Iewel was most set off. 'Twas his Contempt of This World, which made him able to command it;
and his Sword into a Pruninghook, and labouring with his own hands in dressing and cultivating the Earth, which made this Great man who transcended All Others, At the last to exceed and transcend Himself. 'Twas in his Cloud he shined Brightest. 'Twas the Foil of a Retirement, by which This Jewel was most Set off. 'Twas his Contempt of This World, which made him able to command it;
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Such an Example of Self-denial, or (to speak more exactly) Moderation of Mind, (it being no Self-denial, for any Great man to injoy his Wish, and to be as 'twere preferr'd to a private Life,) was the most excellent Cassiodorus; A man of so very great Authority with the Gothic Kings of Italy, (whom he had bless'd a long time as their Principal Minister of State,) that he was reckon'd the very Soul of their Publick Business,
Such an Exampl of Self-denial, or (to speak more exactly) Moderation of Mind, (it being no Self-denial, for any Great man to enjoy his Wish, and to be as 'twere preferred to a private Life,) was the most excellent Cassiodorus; A man of so very great authority with the Gothic Kings of Italy, (whom he had blessed a long time as their Principal Minister of State,) that he was reckoned the very Soul of their Public Business,
Yet being humbled by all his Honours, and so quite tired out with his Secular Greatness, as to betake himself for Refuge unto a Contrary condition, he spent the Residue of his Time in such Monastical Contentments and Contemplations,
Yet being humbled by all his Honours, and so quite tired out with his Secular Greatness, as to betake himself for Refuge unto a Contrary condition, he spent the Residue of his Time in such Monastical Contentment's and Contemplations,
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That a man's Riches are to be carried, not on his Shoulders, but in his Breast; (and by consequence to be kept, not in his Coffers, but in his Brain;) They are to be such aswill attend him to what place soever he takes his Flight; and such as will stick to him at last in the day of Wrath. These men knew as well,
That a Man's Riches Are to be carried, not on his Shoulders, but in his Breast; (and by consequence to be kept, not in his Coffers, but in his Brain;) They Are to be such aswill attend him to what place soever he Takes his Flight; and such as will stick to him At last in the day of Wrath. These men knew as well,
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that Aglaus was happier in his Cottage, than King Gyges upon his Throne. And were convinced with Anaxagoras, that publick Honours and vast Revenues can very hardly and very seldom consist with Bliss:
that Aglaus was Happier in his Cottage, than King Gyges upon his Throne. And were convinced with Anaxagoras, that public Honours and vast Revenues can very hardly and very seldom consist with Bliss:
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That Example upon many works more than Reason. Sure I am that it did upon The Emperour Charles the Fifth, if either Strada, or Thuanus, or Both together may be believ'd.
That Exampl upon many works more than Reason. Sure I am that it did upon The Emperor Charles the Fifth, if either Strada, or Thuanus, or Both together may be believed.
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To wit the Emperour Dioclesian amongst the Heathen; and amongst our Christian Emperours, Anastasius the Second, Theodosius the Third, Isacius Comnenus, Michael Rangabe, Michael the Son of Ducas, Nicephorus Botoniates, Manuel Comnenus, Iohannes Cantacuzenus, and the no less Religious than Great Lotharius. Some of which Emperours (he observ'd) had beaten their Scepters into Spades, wherewith they dug their own Graves in their several Gardens.
To wit the Emperor Diocletian among the Heathen; and among our Christian emperors, Anastasius the Second, Theodosius the Third, Isacius Comnenus, Michael Rangabe, Michael the Son of Ducas, Nicephorus Botoniates, Manuel Comnenus, Iohannes Cantacuzenus, and the no less Religious than Great Lotharius. some of which emperors (he observed) had beaten their Sceptres into Spades, wherewith they dug their own Graves in their several Gardens.
Others thought it their safest course, to leave the Pleasures of the Court for the Severities of the Cloyster. All preferring an obscure and a silent Life,
Others Thought it their Safest course, to leave the Pleasures of the Court for the Severities of the Cloister. All preferring an Obscure and a silent Life,
Now All I pretend to in This first Lesson I am upon, and in arguing as I have argued à majori ad minus, is not immodestly to contend with any Great man, to seek his lessening; especially if his Case is such,
Now All I pretend to in This First lesson I am upon, and in arguing as I have argued à majori ad minus, is not immodestly to contend with any Great man, to seek his lessening; especially if his Case is such,
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as that he cannot descend at all, without his falling quite headlong; But I pretend unto a Prevalence with men of inferiour and low Degree, to acquiesce in that Station which God does see is best for them;
as that he cannot descend At all, without his falling quite headlong; But I pretend unto a Prevalence with men of inferior and low Degree, to acquiesce in that Station which God does see is best for them;
I aim at teaching inferiour men who do not exceed mine own Size, to reason and argue within themselves à majori ad minus. For why should little men be seeking Great Things for themselves,
I aim At teaching inferior men who do not exceed mine own Size, to reason and argue within themselves à majori ad minus. For why should little men be seeking Great Things for themselves,
when many Inheritors of Greatness have been exceedingly sick of it, and therefore have left it as a Disease; whilst others, afraid of its Infection, have perseveringly rejected the offers of it?
when many Inheritors of Greatness have been exceedingly sick of it, and Therefore have left it as a Disease; while Others, afraid of its Infection, have perseveringly rejected the offers of it?
who may learn (if they please) as well from the Reproof, as from the Prohibition of God to Baruch, if not to part with their Greatness, (as the best of the greatest have often done,) at least to know when they are well;
who may Learn (if they please) as well from the Reproof, as from the Prohibition of God to baruch, if not to part with their Greatness, (as the best of the greatest have often done,) At least to know when they Are well;
much less to seek it for themselves, their private Interest and Advantage, without a due respect to the Publick Good; Not to be guilty of so much Levity, as still to soar higher and higher, (as all light things are wont to do,) but to prescribe unto themselves a Ne plus ultra; a certain Term beyond which they will never tend.
much less to seek it for themselves, their private Interest and Advantage, without a due respect to the Public Good; Not to be guilty of so much Levity, as still to soar higher and higher, (as all Light things Are wont to do,) but to prescribe unto themselves a Ne plus ultra; a certain Term beyond which they will never tend.
and was really so afraid of being rais'd a step higher, that he did obstinately refuse to accept the Empire, till being compell'd by a Great Army with their Swords drawn about him, he was fain to take it up in his own Defence, and only as somewhat a lesser Evil, than to be murder'd for his Humility. The like judicious apprehension had the incomparable Decius of Worldly Greatness.
and was really so afraid of being raised a step higher, that he did obstinately refuse to accept the Empire, till being compelled by a Great Army with their Swords drawn about him, he was fain to take it up in his own Defence, and only as somewhat a lesser Evil, than to be murdered for his Humility. The like judicious apprehension had the incomparable Decius of Worldly Greatness.
An Emperour could no more persuade him to take the Government of the Army, than the Army could make him willing to take the Government of the Empire. And thô at last he discharged Both, yet he did Both against his Will, and by meer Coaction. For Zosimus tells of him expresly, NONLATINALPHABET.
an Emperor could no more persuade him to take the Government of the Army, than the Army could make him willing to take the Government of the Empire. And though At last he discharged Both, yet he did Both against his Will, and by mere Coaction. For Zosimus tells of him expressly,.
Such an Aversion to Advancement (above what was enough ) had the Emperour Tacitus; who to escape the Danger of it, hid Himself for two Months from all Discovery.
Such an Aversion to Advancement (above what was enough) had the Emperor Tacitus; who to escape the Danger of it, hid Himself for two Months from all Discovery.
how did he plead against Himself his Inability to ascend it? How many Infirmities did he pretend to, (which in truth and by right he could never own,) to excuse his rejection of so much Glory? Nor ▪ was it any fault of His, that his Rejection was rejected.
how did he plead against Himself his Inability to ascend it? How many Infirmities did he pretend to, (which in truth and by right he could never own,) to excuse his rejection of so much Glory? Nor ▪ was it any fault of His, that his Rejection was rejected.
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The Noble Perdiccas had an Ambition to be a Great man at Court, but not the Greatest. He extended it as far as was agreeable with his Subjection; But there it left him.
The Noble Perdiccas had an Ambition to be a Great man At Court, but not the Greatest. He extended it as Far as was agreeable with his Subjection; But there it left him.
So did Quintus Fabius Maximus the highest Magistracy in Rome, alledging his Age, and his Infirmities, till both the Senators and the People were fain to compel him to an Acceptance.
So did Quintus Fabius Maximus the highest Magistracy in Room, alleging his Age, and his Infirmities, till both the Senators and the People were fain to compel him to an Acceptance.
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That which other men Coveted, to Him went begging. And Honour it self had a Repulse in being the Candidate of Manlius; whom Greatness earnestly, and with Zeal, but vainly courted for his Consent.
That which other men Coveted, to Him went begging. And Honour it self had a Repulse in being the Candidate of Manlius; whom Greatness earnestly, and with Zeal, but vainly courted for his Consent.
So Vipsanius Agrippa, to whom Augustus ow'd the most for the full Settlement of his Empire, refus'd a Triumph which was decreed him for his conquering and quieting the Asian Rebels. So Fabricius once refus'd to have his Partnership in a Kingdom, when by a King it was offer'd to him.
So Vipsanius Agrippa, to whom Augustus owed the most for the full Settlement of his Empire, refused a Triumph which was decreed him for his conquering and quieting the Asian Rebels. So Fabricius once refused to have his Partnership in a Kingdom, when by a King it was offered to him.
but chid the Romans very severely for the Excess of such Favours so misapply'd. So Marcus Marcellus, thô the first who made it evident that Syracuse might be taken,
but Child the Roman very severely for the Excess of such Favours so misapplied. So Marcus Marcellus, though the First who made it evident that Syracuse might be taken,
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and rather Poverty, than Wealth. In so much that in reward of all his Services in the Wars, (which were vastly great,) he would not accept of Land, or Mony, (when Land and Mony were offer'd to him,) as thinking it Happiness enough to have deserv'd them.
and rather Poverty, than Wealth. In so much that in reward of all his Services in the Wars, (which were vastly great,) he would not accept of Land, or Money, (when Land and Money were offered to him,) as thinking it Happiness enough to have deserved them.
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Curius also, thô a Commander who conquer'd Kings, and subdued Kingdoms, was yet so delighted to live a frugal and private Life, that neither the Samnites, nor the Senate could by any Offers shake, much less alter his Resolution.
Curious also, though a Commander who conquered Kings, and subdued Kingdoms, was yet so delighted to live a frugal and private Life, that neither the Samnites, nor the Senate could by any Offers shake, much less altar his Resolution.
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Exactly such another was Fabricius Luscinus, the Noblest Roman of his time in point of Honour, and Authority, and yet by choice one of the Poorest, in point of Fortune: His desiring very little, did pass with him for a Great Possession: His Contempt of all Riches He did esteem the Noblest Treasure: and found it more pretious, than Gold, or Silver, that he would not be tempted by either of them to an Acceptance. Such another was Aelius Tubero, surnamed Catus, who rejected the Richest Plate that could be sent him out of Aetolia; and,
Exactly such Another was Fabricius Luscinus, the Noblest Roman of his time in point of Honour, and authority, and yet by choice one of the Poorest, in point of Fortune: His desiring very little, did pass with him for a Great Possession: His Contempt of all Riches He did esteem the Noblest Treasure: and found it more precious, than Gold, or Silver, that he would not be tempted by either of them to an Acceptance. Such Another was Aelius Tubero, surnamed Catus, who rejected the Richest Plate that could be sent him out of Aetolia; and,
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thô of Consulary Rank, made choice of being served in Earthen Vessels. Aemilius Paulus was a man, who having conquer'd K. Perses, and enrich'd all the Romans with the Spoils of Macedonia, did most magnanimously refuse to be the richer for them himself;
though of Consulary Rank, made choice of being served in Earthen Vessels. Aemilius Paulus was a man, who having conquered K. Perses, and enriched all the Romans with the Spoils of Macedonia, did most magnanimously refuse to be the Richer for them himself;
Such was the generous Self-denial of Fabius Gurges, and Ogulnius, and of the Fabij Pictores, when sent Embassadours into Aegypt, they were opulently Presented by the Munificent King Ptolemy; and however all was meant for their private use only, yet they sent it Home intirely into the Treasury and Bank of the Commonwealth. Conceiving it dishonourable, if not unjust, that Publick Ministers should admit of any other Compensation, than the Publick Commendation of their Performance.
Such was the generous Self-denial of Fabius Gurges, and Ogulnius, and of the Fabius Pictures, when sent ambassadors into Egypt, they were opulently Presented by the Munificent King Ptolemy; and however all was meant for their private use only, yet they sent it Home entirely into the Treasury and Bank of the Commonwealth. Conceiving it dishonourable, if not unjust, that Public Ministers should admit of any other Compensation, than the Public Commendation of their Performance.
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Xenocrates was as free from Lust, and Avarice, and Ambition, as if he had been in good earnest (what Phryne call'd him) an arrant Statue. Alexander the Great would have bought his Friendship, would he have sold it at any Rate.
Xenocrates was as free from Lust, and Avarice, and Ambition, as if he had been in good earnest (what Phryne called him) an arrant Statue. Alexander the Great would have bought his Friendship, would he have sold it At any Rate.
Alexander found it an easier Task to conquer Darius with his Army, than this Philosopher with his Wealth: So that Xenocrates, rather than He, might have been with some reason surnam'd The Great. Omnia habet qui nihil concupiscit, was the Saying of Cornelia, the famous Mother of the Gracchi. And if That has truth in it, certainly Solon, rather than Croesus, might have passed into a Proverb for Riches too.
Alexander found it an Easier Task to conquer Darius with his Army, than this Philosopher with his Wealth: So that Xenocrates, rather than He, might have been with Some reason surnamed The Great. Omnia habet qui nihil concupiscit, was the Saying of Cornelia, the famous Mother of the Gracchi. And if That has truth in it, Certainly Solon, rather than Croesus, might have passed into a Proverb for Riches too.
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But far from enough to pay the Expences of his Burial. Of all he had or was besides, he had been prodigally free; But his Poverty was a Treasure, he would never once part with for all the World.
But Far from enough to pay the Expenses of his Burial. Of all he had or was beside, he had been prodigally free; But his Poverty was a Treasure, he would never once part with for all the World.
Agrippa Menenius made it his Choice, to be as deserving, and as poor too, if that can be a man's Poverty, which is his Choice. If'tis, 'tis such a Poverty as makes its Owner most truly Great. And if Agrippa had not been such, he had not sure been made a Iudge between the Senators of Rome and the Common People. But they who differ'd most fiercely in other Matters, could not choose but agree in This, that poor Agrippa Menenius was both the worthiest, and the fittest, and by much the most likely to reconcile them.
Agrippa Menenius made it his Choice, to be as deserving, and as poor too, if that can be a Man's Poverty, which is his Choice. If'tis, it's such a Poverty as makes its Owner most truly Great. And if Agrippa had not been such, he had not sure been made a Judge between the Senators of Room and the Common People. But they who differed most fiercely in other Matters, could not choose but agree in This, that poor Agrippa Menenius was both the Worthiest, and the Fittest, and by much the most likely to reconcile them.
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That having subdued the Publick Enemies, and settled full Peace in the Commonwealth, he very gladly hast'ned back to That his old way of living by Plough and Harrow, which he had left for some time with an heavy heart. A Consolation to the Poor, and an Instruction to the Rich, how unnecessary to great and glorious Actions meer Riches are.
That having subdued the Public Enemies, and settled full Peace in the Commonwealth, he very gladly hastened back to That his old Way of living by Plough and Harrow, which he had left for Some time with an heavy heart. A Consolation to the Poor, and an Instruction to the Rich, how unnecessary to great and glorious Actions mere Riches Are.
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Lucius Quintus Cincinnatus was just as Rich, or as Poor, as Attilius Regulus: to wit a Lord of Seven Acres, and very busy at his Plough, when the Dictatorship of Rome was presented to him.
Lucius Quintus Cincinnatus was just as Rich, or as Poor, as Attelius Regulus: to wit a Lord of Seven Acres, and very busy At his Plough, when the Dictatorship of Rome was presented to him.
or 'twixt Their Grandees, and Ours! Ours are thought to live narrowly, if their Houses do not stand on as many Acres, as made up all This renowned Dictator's Means. Valerius tells us of a King he names not, (but describes to have been of a subtil Judgment) who said of a Diadem deliver'd to him, that if a man did well consider, together with the outside, the inside of it, (meaning the Troubles,
or betwixt Their Grandees, and Ours! Ours Are Thought to live narrowly, if their Houses do not stand on as many Acres, as made up all This renowned Dictator's Means. Valerius tells us of a King he names not, (but describes to have been of a subtle Judgement) who said of a Diadem Delivered to him, that if a man did well Consider, together with the outside, the inside of it, (meaning the Troubles,
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and the Dangers, and the Anxieties it is lin'd with, ) he would not have it for taking up. And if Genusius had not been of the same opinion, (by knowing the linings of a Crown at the Cost of others,) he would not sure have left Rome in a voluntary exchange for perpetual Banishment, meerly to escape the Possession of it;
and the Dangers, and the Anxieties it is lined with,) he would not have it for taking up. And if Genusius had not been of the same opinion, (by knowing the linings of a Crown At the Cost of Others,) he would not sure have left Room in a voluntary exchange for perpetual Banishment, merely to escape the Possession of it;
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meerly to be free from a Coronation. And however Theopompus did not plainly run away from the Crown of Sparta, yet he instituted the Ephori, whereby to make it the less significant, and so as to sit upon his Head with less disease.
merely to be free from a Coronation. And however Theopompus did not plainly run away from the Crown of Sparta, yet he instituted the Ephori, whereby to make it the less significant, and so as to fit upon his Head with less disease.
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§ 19. These and multitudes of the like (whom to mention even with Brevity, were to be tedious,) thô they were Persons in Themselves of very Great Honour, and Renown, were yet exceedingly much the Greater, for their having had such limited and stinted Appetites;
§ 19. These and Multitudes of the like (whom to mention even with Brevity, were to be tedious,) though they were Persons in Themselves of very Great Honour, and Renown, were yet exceedingly much the Greater, for their having had such limited and stinted Appetites;
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for their knowing what was necessary, and what expedient; what was sufficient for their great Purposes, and when they had innocently enough. They did not only not seek Greater Things for themselves than they had already,
for their knowing what was necessary, and what expedient; what was sufficient for their great Purposes, and when they had innocently enough. They did not only not seek Greater Things for themselves than they had already,
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and cast them off. Nay so far they were from seeking Great Things for themselves, that they sought their lessening. They thought there was nothing truly Great,
and cast them off. Nay so Far they were from seeking Great Things for themselves, that they sought their lessening. They Thought there was nothing truly Great,
or great enough to be sought, but the Publick Good. And for This very reason They were the Glory of their Times; The Pride and Pleasure of their Historians; and (which is more to their advantage) they were the Blessings, and the Supports, and the great Ornaments of the Countries wherein they liv'd.
or great enough to be sought, but the Public Good. And for This very reason They were the Glory of their Times; The Pride and Pleasure of their Historians; and (which is more to their advantage) they were the Blessings, and the Supports, and the great Ornament of the Countries wherein they lived.
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But when a man, having arriv'd at Great Things already, is ever casting about for Greater, and has an Ambition like the Fire, which ever craves the more fewel, the more it has; when his Appetite after Honour is as inordinate and as endless, as was That of Albert Wallestein, whom nothing less would ever satisfie,
But when a man, having arrived At Great Things already, is ever casting about for Greater, and has an Ambition like the Fire, which ever craves the more fuel, the more it has; when his Appetite After Honour is as inordinate and as endless, as was That of Albert Wallenstein, whom nothing less would ever satisfy,
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'Tis his Hydrops, his Boulimis, his intolerable Prurigo, worse than the Furor Uterinus, which made the Great Empress Barbara the vilest Thing in the whole Empire. Even He, whose Abundance of Meat makes him hungry, and He whose Superfluity of Drink makes him dry, is not quite so sad a Creature,
It's his Hydrops, his Boulimis, his intolerable Prurigo, Worse than the furor Uterinus, which made the Great Empress Barbara the Vilest Thing in the Whole Empire. Even He, whose Abundance of Meat makes him hungry, and He whose Superfluity of Drink makes him dry, is not quite so sad a Creature,
That such there are in This World, who do enlarge their Desires as Hell, and are as greedy as the Grave, who like the two Daughters of Solomon's Horsleech, have still enough, and too much, yet still too little; are often full, and often weary, yet never satisfied, with seeking Great Things for Themselves, (I say that such Things there are,) I need not take pains to convince my Hearers.
That such there Are in This World, who do enlarge their Desires as Hell, and Are as greedy as the Grave, who like the two Daughters of Solomon's Horseleech, have still enough, and too much, yet still too little; Are often full, and often weary, yet never satisfied, with seeking Great Things for Themselves, (I say that such Things there Are,) I need not take pains to convince my Hearers.
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For All the Miseries we have read of, and all the Miseries we have seen in our own Civil Wars, (not now to mention all the Miseries we have felt, ) have been especially the Effects of That Disease I now speak of;
For All the Misery's we have read of, and all the Misery's we have seen in our own Civil Wars, (not now to mention all the Misery's we have felt,) have been especially the Effects of That Disease I now speak of;
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§ 20. Now in order to the Prevention, or to the Cure, (that is to say, to the killing ) of such a complicated Disease, every Great man must choose so fit a Condition for Himself,
§ 20. Now in order to the Prevention, or to the Cure, (that is to say, to the killing) of such a complicated Disease, every Great man must choose so fit a Condition for Himself,
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and such an wholsom Proportion of this present World, as may be aptest in it self to secure his Interest in the Next. Woolsey wish't he had done it, (and Wallestein too,) when 'twas too late. But Sir Thomas Moor did it,
and such an wholesome Proportion of this present World, as may be aptest in it self to secure his Interest in the Next. Woolsey wished he had done it, (and Wallenstein too,) when 'twas too late. But Sir Thomas Moor did it,
and without his own seeking, from a very low Estate to the High Chancellorship of England, became so satiated and cloy'd, as well with the Honour, as with the Cares of his glorious Office, that he gladly laid it down, (out of the love he had to Privacy and Tranquillity of Life,) as any other man's Avarice, helped on by his Ambition, could take it up.
and without his own seeking, from a very low Estate to the High Chancellorship of England, became so satiated and cloyed, as well with the Honour, as with the Cares of his glorious Office, that he gladly laid it down, (out of the love he had to Privacy and Tranquillity of Life,) as any other Man's Avarice, helped on by his Ambition, could take it up.
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as might suffice him to contemplate the Immortality of the Next, and fit himself for its Injoyment. Which his Prayer having been granted, both by God, and the King, he was so exceedingly Thankful for,
as might suffice him to contemplate the Immortality of the Next, and fit himself for its Enjoyment. Which his Prayer having been granted, both by God, and the King, he was so exceedingly Thankful for,
as to carry his Gratitude to his Grave, and so as to order its being written upon his Gravestone. From whence being transferr'd to his Publick Works, 'tis likely now to live as long as the Art of Printing.
as to carry his Gratitude to his Grave, and so as to order its being written upon his Gravestone. From whence being transferred to his Public Works, it's likely now to live as long as the Art of Printing.
So when the famous William of Wainflet (as Budden tells us) made it his choice to devest himself of the High Chancellorship of England, and gave the King immortal Thanks for giving him liberty so to do, He did it not only as being weary of the Cares which That Office had fill'd him with, (thô That perhaps was one reason,) nor did he it only as being glutted with the Things of This World, to wit with the Riches and Honours of it; (thô that was also another reason;) But it was chiefly that he might mind the greater things of the Next with the less Distraction; that he might not as before, serve God by Snatches, but that the Residue of his Time might be wholly God's. Many others might here be nam'd ( Seven at least I am sure,) who eas'd themselves (as being weary ) of the Great Seal of England, in order to their advancement unto far greater things in a World to come.
So when the famous William of Wainfleet (as Budden tells us) made it his choice to devest himself of the High Chancellorship of England, and gave the King immortal Thanks for giving him liberty so to do, He did it not only as being weary of the Cares which That Office had filled him with, (though That perhaps was one reason,) nor did he it only as being glutted with the Things of This World, to wit with the Riches and Honours of it; (though that was also Another reason;) But it was chiefly that he might mind the greater things of the Next with the less Distraction; that he might not as before, serve God by Snatches, but that the Residue of his Time might be wholly God's. Many Others might Here be named (Seven At least I am sure,) who eased themselves (as being weary) of the Great Seal of England, in order to their advancement unto Far greater things in a World to come.
And thô it cannot be deny'd, but that being Persons of most incorruptible Integrity, they might safely have continued in their Great Iudicatures on Earth, without the danger of being cast in the Court of Heaven, yet they resolv'd to take the Way which they thought the surest; as knowing it better to make it easy, than meerly possible to be sav'd.
And though it cannot be denied, but that being Persons of most incorruptible Integrity, they might safely have continued in their Great Judicatures on Earth, without the danger of being cast in the Court of Heaven, yet they resolved to take the Way which they Thought the Surest; as knowing it better to make it easy, than merely possible to be saved.
to fare as deliciously as Dives all his Days here below, and yet at last to lye with Lazarus in Abraham's Bosom. I am sure Sir Thomas Randolph thought it a thing so rare and difficult, to be a man of much Publick and Secular Business, and at the same Time to be fit to dye, that by Letters he exhorted his intimate Friend Sir Francis Walsingham, to bid adieu to all the Wiles of a Principal Secretary of State, as He himself had newly done to all the Frauds or an Embassadour, (for the Number of his Embassies had been no less than Eighteen, ) and to prepare himself by a penitent and private life,
to fare as deliciously as Dives all his Days Here below, and yet At last to lie with Lazarus in Abraham's Bosom. I am sure Sir Thomas Randolph Thought it a thing so rare and difficult, to be a man of much Public and Secular Business, and At the same Time to be fit to die, that by Letters he exhorted his intimate Friend Sir Francis Walsingham, to bid adieu to all the Wiles of a Principal Secretary of State, as He himself had newly done to all the Frauds or an Ambassador, (for the Number of his Embassies had been no less than Eighteen,) and to prepare himself by a penitent and private life,
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What induced Queen Mary (the Royal Sister of Charles the Fifth ) to quit her Government of Belgium in Exchange for a private and quiet Life, 'tis very easy to conjecture, but hard to tell.
What induced Queen Marry (the Royal Sister of Charles the Fifth) to quit her Government of Belgium in Exchange for a private and quiet Life, it's very easy to conjecture, but hard to tell.
Perhaps 'twas chiefly out of Reverence to the Example of her Brother, as 'twas done the same Day, wherein He laid down his Empire, and Crown of Spain; and even wept out of Compassion to his poor Brother, and his Son Philip, whose feeble Shoulders were now to sink under two such Loads, to wit the Kingdom of Spain, and the German Empire. I say, whatever was Her Inducement to do a thing above the Rate of her Sex and Breeding;
Perhaps 'twas chiefly out of reverence to the Exampl of her Brother, as 'twas done the same Day, wherein He laid down his Empire, and Crown of Spain; and even wept out of Compassion to his poor Brother, and his Son Philip, whose feeble Shoulders were now to sink under two such Loads, to wit the Kingdom of Spain, and the Germane Empire. I say, whatever was Her Inducement to do a thing above the Rate of her Sex and Breeding;
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sure we are, that Queen Etheldred was wholly induced by her Devotion to forsake the Pomps and Pleasures she might have liv'd in all her days, (as the Daughter of one King, the Widow of another,
sure we Are, that Queen Etheldred was wholly induced by her Devotion to forsake the Pomps and Pleasures she might have lived in all her days, (as the Daughter of one King, the Widow of Another,
And not to mention Queen Christina of Sweden, or Bambas of Spain, (unless it be thus by a Paralipsis) no fewer than Nine of our own Saxon Kings, within the Space of Two hundred years, did freely relinquish their Crowns and Kingdoms. To which I add;
And not to mention Queen Christina of Sweden, or Bambas of Spain, (unless it be thus by a Paralipsis) no fewer than Nine of our own Saxon Kings, within the Molle of Two hundred Years, did freely relinquish their Crowns and Kingdoms. To which I add;
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(in little despicable Huts by the River Iordan, ) He did not only so command them to shew his Dominion, and his Will, or only to exercise their Obedience, and Self-denial; But because he did esteem it the safest state and condition, to help enable them for an Innocent, and Pious Life.
(in little despicable Huts by the River Iordan,) He did not only so command them to show his Dominion, and his Will, or only to exercise their obedience, and Self-denial; But Because he did esteem it the Safest state and condition, to help enable them for an Innocent, and Pious Life.
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§ 21. Another Use of This Text is with a Distinction to contradict it. We must not seek Great Things for our selves, because we must. Not Great Things,
§ 21. another Use of This Text is with a Distinction to contradict it. We must not seek Great Things for our selves, Because we must. Not Great Things,
§ crd j-jn n1 pp-f d n1 vbz p-acp dt n1 p-acp vvb pn31. pns12 vmb xx vvi j n2 p-acp po12 n2, c-acp pns12 vmb. xx j n2,
as the Kingdom of God, to the seeking of which our Lord excites us? ( Matth. 6. 33.) So by St. Paul we are commanded, to seek those things that are above, ( Col. 3. 1.) Not above us here on Earth, but above every thing that is Earthy. Nor are we only to seek God's Kingdom, thô vastly Great, But (what is infinitely Greater ) we are to seek God himself, who is The Great Rewarder of Them that diligently seek him, and The Rewarder of None besides, ( Heb. 11. 6.) Thus the Dehortative, Seek not, is strongly inforced and urged on by a vehement Exhortation, Seek Those Things that are Above.
as the Kingdom of God, to the seeking of which our Lord excites us? (Matthew 6. 33.) So by Saint Paul we Are commanded, to seek those things that Are above, (Col. 3. 1.) Not above us Here on Earth, but above every thing that is Earthy. Nor Are we only to seek God's Kingdom, though vastly Great, But (what is infinitely Greater) we Are to seek God himself, who is The Great Rewarder of Them that diligently seek him, and The Rewarder of None beside, (Hebrew 11. 6.) Thus the Dehortative, Seek not, is strongly enforced and urged on by a vehement Exhortation, Seek Those Things that Are Above.
Ye have not here a continuing City, and therefore Seek one to come. For what says the Author of the Epistle to the Hebrews? The life we have is worth Nothing, compar'd with That we hope for. Which, being yet hid with Christ in God, we must seek, and seek on, till we find it out. Some things are Great which are not Good,
You have not Here a Continuing city, and Therefore Seek one to come. For what Says the Author of the Epistle to the Hebrews? The life we have is worth Nothing, compared with That we hope for. Which, being yet hid with christ in God, we must seek, and seek on, till we find it out. some things Are Great which Are not Good,
pn22 vhb xx av dt j-vvg n1, cc av vvb pi pc-acp vvi. p-acp r-crq vvz dt n1 pp-f dt n1 p-acp dt np1? dt n1 pns12 vhb vbz j pi2, vvn p-acp cst po12 vvb p-acp. r-crq, vbg av vvn p-acp np1 p-acp np1, pns12 vmb vvi, cc vvb a-acp, p-acp po12 vvi pn31 av. d n2 vbr j r-crq vbr xx j,
In comparison with These, [ The Life which is hid with Christ in God, The Kingdom of God, and God Himself. ] we ought to slight the arrant Nothingness of the Things here below, which by a pitiful Catachresis the World calls Great; and as devoutly seeks after,
In comparison with These, [ The Life which is hid with christ in God, The Kingdom of God, and God Himself. ] we ought to slight the arrant Nothingness of the Things Here below, which by a pitiful Catachresis the World calls Great; and as devoutly seeks After,
as after an Heaven upon Earth. So every Hillock is a Great thing with a Community of Emmets wherewith 'tis Peopled, thô 'tis not determin'd by Philosophers,
as After an Heaven upon Earth. So every Hillock is a Great thing with a Community of Emmets wherewith it's Peopled, though it's not determined by Philosophers,
c-acp p-acp dt n1 p-acp n1. av d n1 vbz dt j n1 p-acp dt n1 pp-f n2 c-crq pn31|vbz vvn, c-acp pn31|vbz xx vvd p-acp n2,
whether (like Bees ) they are a Kingdom, or (like some other Insects) a Commonwealth. But yet as Great as That Hillock does seem to Them, we know 'tis no bigger in respect of all the Earth, than All the Earth in respect of Heaven. And yet so it is, notwithstanding their littleness,
whither (like Bees) they Are a Kingdom, or (like Some other Insects) a Commonwealth. But yet as Great as That Hillock does seem to Them, we know it's no bigger in respect of all the Earth, than All the Earth in respect of Heaven. And yet so it is, notwithstanding their littleness,
cs (av-j n2) pns32 vbr dt n1, cc (av-j d n-jn vvz) dt n1. p-acp av c-acp j p-acp cst n1 vdz vvi p-acp pno32, pns12 vvb pn31|vbz dx jc p-acp n1 pp-f d dt n1, cs d dt n1 p-acp n1 pp-f n1. cc av av pn31 vbz, c-acp po32 n1,
and their contemptibility, we do no more excel Them in point of Quantity, and Strength, than they do us in the good Qualities of Peace, and Prudence. For all Communities of Emmets are still at Agreement among Themselves;
and their contemptibility, we do no more excel Them in point of Quantity, and Strength, than they do us in the good Qualities of Peace, and Prudence. For all Communities of Emmets Are still At Agreement among Themselves;
cc po32 n1, pns12 vdb av-dx av-dc vvi pno32 p-acp n1 pp-f n1, cc n1, cs pns32 vdb pno12 p-acp dt j n2 pp-f n1, cc n1. p-acp d n2 pp-f n2 vbr av p-acp n1 p-acp px32;
are never indanger'd, much less destroy'd, by any Intestine, or Homebred, either Divisions, or Insurrections. Whereas We have a Kingdom so sadly divided against It self, that wicked men hope,
Are never endangered, much less destroyed, by any Intestine, or Homebred, either Divisions, or Insurrections. Whereas We have a Kingdom so sadly divided against It self, that wicked men hope,
vbr av-x vvd, d dc vvn, p-acp d j, cc j, d n2, cc n2. cs pns12 vhb dt n1 av av-j vvn p-acp pn31 n1, cst j n2 vvb,
§ 22. Now to shew the Real Littleness (the Prophet Esa calls it the Nothingness ) of the Great Things below, being weighed in the Ballance with Those Above, It will not probably be amiss, to put them Both into the Scales; that so we may see how much the later weigh down the former.
§ 22. Now to show the Real Littleness (the Prophet Isaiah calls it the Nothingness) of the Great Things below, being weighed in the Balance with Those Above, It will not probably be amiss, to put them Both into the Scales; that so we may see how much the later weigh down the former.
§ crd av pc-acp vvi dt j n1 (dt n1 np1 vvz pn31 dt n1) pp-f dt j n2 a-acp, vbg vvn p-acp dt vvb p-acp d p-acp, pn31 vmb xx av-j vbi av, pc-acp vvi pno32 d p-acp dt n2; cst av pns12 vmb vvi c-crq av-d dt jc vvb a-acp dt j.
First the Great Things below are but figuratively such, and secundum quid; somewhat Great in Appearance, but not indeed; or only Great in their relation to what is very much less;
First the Great Things below Are but figuratively such, and secundum quid; somewhat Great in Appearance, but not indeed; or only Great in their Relation to what is very much less;
np1 dt j n2 p-acp vbr p-acp av-j d, cc fw-la fw-la; av j p-acp n1, cc-acp xx av; cc av-j j p-acp po32 n1 p-acp r-crq vbz av av-d av-dc;
and so an Emmet-hill is as great in comparison with its Inhabitants, as the whole Globe of Earth in respect of us. Whereas the Great Things above are Great simpliciter, and in Themselves; They are absolutely Great,
and so an Emmet-hill is as great in comparison with its Inhabitants, as the Whole Globe of Earth in respect of us. Whereas the Great Things above Are Great simpliciter, and in Themselves; They Are absolutely Great,
and without a figure. In comparison with Them, all the Great Things below do presently dwindle into a Point. The very Orb the Sun moves in is 100000 times bigger than all the Earth; But in relation to the Circumference of the Coelum Empyraeum, or but of That which is called the Primum Mobile, All the Dimensions of the Earth do immediately vanish, and lose themselves into a Center. Next the Great Things Below will sooner or later be sure to fail us,
and without a figure. In comparison with Them, all the Great Things below do presently dwindle into a Point. The very Orb the Sun moves in is 100000 times bigger than all the Earth; But in Relation to the Circumference of the Coelum Empyraeum, or but of That which is called the Primum Mobile, All the Dimensions of the Earth do immediately vanish, and loose themselves into a Centre. Next the Great Things Below will sooner or later be sure to fail us,
cc p-acp dt n1. p-acp n1 p-acp pno32, d dt j n2 p-acp vdb av-j vvi p-acp dt n1. dt av n1 dt n1 vvz a-acp vbz crd n2 jc cs d dt n1; cc-acp p-acp n1 p-acp dt n1 pp-f dt fw-la np1, cc p-acp pp-f d r-crq vbz vvn dt fw-la np1, d dt n2 pp-f dt n1 vdb av-j vvi, cc vvb px32 p-acp dt n1. ord dt j n2 p-acp vmb av-c cc jc vbi j p-acp vvb pno12,
Again, the Great Things Below are mixt with Troubles and Solicitudes; the Stream of their Injoyment does never run clear; but what with Crosses, or Cares, is always muddy; whereas the Great Things Above do flow with such Rivers of Delight, as cannot be mingled with the least Drop either of Sorrow, or Interruption; in the Presence of God is Life, and most sincere pleasures for evermore.
Again, the Great Things Below Are mixed with Troubles and Solicitudes; the Stream of their Enjoyment does never run clear; but what with Crosses, or Cares, is always muddy; whereas the Great Things Above do flow with such rivers of Delight, as cannot be mingled with the least Drop either of Sorrow, or Interruption; in the Presence of God is Life, and most sincere pleasures for evermore.
av, dt j n2 p-acp vbr vvn p-acp vvz cc n2; dt n1 pp-f po32 n1 vdz av-x vvi j; p-acp r-crq p-acp n2, cc n2, vbz av j; cs dt j n2 p-acp vdb vvi p-acp d n2 pp-f n1, p-acp vmbx vbi vvn p-acp dt ds vvb d pp-f n1, cc n1; p-acp dt n1 pp-f np1 vbz n1, cc ds j n2 p-acp av.
All our Longings and Ambitions will be wholly swallowed up into meer Fruition. Besides, the Great Things Below are very often by God's Permission, in the Disposal of the Devil; as is evident in the two Cases of Holy Iob, and the Sabaeans; of the Israelites, and Pharaoh; of Iesus Christ, and Pontius Pilate; of the Greek Christians, and the Great Turk;
All our Longings and Ambitions will be wholly swallowed up into mere Fruition. Beside, the Great Things Below Are very often by God's Permission, in the Disposal of the devil; as is evident in the two Cases of Holy Job, and the Sabaeans; of the Israelites, and Pharaoh; of Iesus christ, and Pontius Pilate; of the Greek Christians, and the Great Turk;
d po12 n2-vvg cc n2 vmb vbi av-jn vvn a-acp p-acp j n1. a-acp, dt j n2 p-acp vbr av av p-acp npg1 n1, p-acp dt n1 pp-f dt n1; a-acp vbz j p-acp dt crd n2 pp-f j np1, cc dt n2; pp-f dt np2, cc np1; pp-f np1 np1, cc np1 np1; pp-f dt jp np1, cc dt j np1;
By which and many other Cases there can be nothing more clear, than that the Great Things Below are by the Sufferance of God in the Devil's Disposal. Whereas the Great Things Above are above his Reach:
By which and many other Cases there can be nothing more clear, than that the Great Things Below Are by the Sufferance of God in the Devil's Disposal. Whereas the Great Things Above Are above his Reach:
Lastly, the Great Things Above do all legitimate our seeking, and make it gracious; whereas the Great Things Below do increase its Guilt. And thence the Great Things Above are strictly commanded to be sought; whereas the Great Things Below are under as strict a Prohibition. Those we must seek, with Baruch; But These, with Baruch, we must forbear.
Lastly, the Great Things Above do all legitimate our seeking, and make it gracious; whereas the Great Things Below do increase its Gilded. And thence the Great Things Above Are strictly commanded to be sought; whereas the Great Things Below Are under as strict a Prohibition. Those we must seek, with baruch; But These, with baruch, we must forbear.
These I think are All the Uses we are to make of This Message of God to Baruch; (besides the Use I made of it by way of Anticipation on this Day Sennight;) and with These I dismiss its full and final Consideration. FINIS.
These I think Are All the Uses we Are to make of This Message of God to baruch; (beside the Use I made of it by Way of Anticipation on this Day Sevennight;) and with These I dismiss its full and final Consideration. FINIS.
d pns11 vvb vbr d dt n2 pns12 vbr pc-acp vvi pp-f d n1 pp-f np1 p-acp np1; (p-acp dt n1 pns11 vvd pp-f pn31 p-acp n1 pp-f n1 p-acp d n1 n1;) cc p-acp d pns11 vvb pn31|vbz j cc j n1. fw-la.
Quod Tibi non vis fieri, Alteri ne feceris. Quam Sententiam usque adeo dilexit, ut in Palatio & in publicis operibus praescribi juberet. Aelius Lampridius in Alex ▪ Severi Vitâ.
Quod Tibi non vis fieri, Alteri ne feceris. Quam Sententiam usque adeo dilexit, ut in Palatio & in publicis operibus praescribi juberet. Aelius Lampridius in Alexander ▪ Severi Vitâ.
See Deut. 4. 24. where a consuming Fire is explained by a jealous God. Which compare with Exod. 24. 17. where the glory of the Lord was like devouring fire upon the top of the Mount.
See Deuteronomy 4. 24. where a consuming Fire is explained by a jealous God. Which compare with Exod 24. 17. where the glory of the Lord was like devouring fire upon the top of the Mount.
Omnia adversus veritatem de ipsa veritate constructa sunt: operantibus operationem spiritibus erroris. Tertul. Apol. c. 41. p. 78. In veriverbium abiit apud Italos. Con l'Evangelio si diventa Haeretico.
Omnia Adversus veritatem de ipsa veritate constructa sunt: operantibus operationem spiritibus Error. Tertulian Apollinarian c. 41. p. 78. In veriverbium Abiit apud Italians. Con l'Evangelio si diventa Heretic.
Ita Meletius Monachus, concra Isphacanem Persam Musulmanum. Et Tertullianus c. 3. de poenit. Christus, inquit, susterstruit Adjectionem Legis. Idem de Patient. c. 6. p. 131.
Ita Meletius Monachus, concra Isphacanem Persam Musulmanum. Et Tertullian c. 3. de Repent. Christus, inquit, susterstruit Adjectionem Legis. Idem de Patient. c. 6. p. 131.
Mortem vocat Hostem mortiferum. Ut sensus sit, sperabant se, blandiendo, salutem reperturos apud Sennacharibum. Grot. in locum. Micah 7. 3. Wisd. 1. 12, 16.
Mortem vocat Hostem Deadly. Ut sensus sit, sperabant se, blandiendo, salutem reperturos apud Sennacharibum. Grot. in locum. micah 7. 3. Wisdom 1. 12, 16.
Credere est actus Intellectus secundum quod movetur à voluntate ad assentientium; procedit autem hujusmodi Actus à voluntate & ab Intellectu, quorum utrumque natum est perfici secundum praedicta. Et ideo oportet ut tam in voluntate sit aliquis Habitus quàm in Intellectu, si debeat Actus fidei esse perfectus. Sicut etiam ad hoc quod actus concupiscibilis sit perfectus, oportet ut sit habitus prudentiae in ratione, & habitus Temperantiae in Concupiscibili. Ibid. in resp. ad obj. p. 11.
Believe est actus Intellectus secundum quod movetur à voluntate ad assentientium; procedit autem hujusmodi Actus à voluntate & ab Intellectu, quorum utrumque natum est perfici secundum praedicta. Et ideo oportet ut tam in voluntate sit aliquis Habitus quàm in Intellectu, si debeat Actus fidei esse perfectus. Sicut etiam ad hoc quod actus Concupiscible sit perfectus, oportet ut sit habitus prudentiae in ratione, & habitus Temperantiae in Concupiscibili. Ibid in resp. ad Object. p. 11.
Habitus seu facultas quaedam Intellectus, quâ inevidentèr quidem, sed firmitèr assentimur iis omnibus quae tanquam à Deo revelata proponuntur credenda in Ecclesiâ. Greg. de Valent. Tom. 3. Q. 1. Punct. 1. p. 6.
Habitus seu facultas quaedam Intellectus, quâ inevidentèr quidem, sed firmitèr assentimur iis omnibus Quae tanquam à God Revelation proponuntur credenda in Ecclesiâ. Greg. de Valent. Tom. 3. Q. 1. Punct. 1. p. 6.
Substantia solet dici Prima Inchoatio cujuscunque rei, & maximè quando tota res sequens continetur virtute in primo principio. Aquinas 22 ae. q. 4. Art. 1. p. 27. col. 2.
Substance Solent dici Prima Inchoatio cujuscunque rei, & maximè quando tota Rest sequens continetur virtute in primo principio. Aquinas 22 ae. q. 4. Art. 1. p. 27. col. 2.
Quàm gloriosa dicta sunt de te Civitas Dei! Psal. 87. 3. De Quâ quid dixerit S. Bernardus, videre est in ipsius libro de Animâ, c. 4. p. 1053. Rev. 21. 18, 19, 20, &c.
Quàm gloriosa dicta sunt de te Civitas Dei! Psalm 87. 3. De Quâ quid dixerit S. Bernard, To see est in Himself libro de Animâ, c. 4. p. 1053. Rev. 21. 18, 19, 20, etc.
De Animarum Inebriatione, vid. S. Bernard. de Deo Dilig. p. 953. 958. & super Cant. Serm. 54. p. 728. & Gillebertum super Cant. Serm. 41. p. 1897. NONLATINALPHABET Psal. 36. 8. NONLATINALPHABET. LXX Interpretes. Inebriabuntur ab ubertate Domus tuae. Vulg. Lat. — è pinguedine Domus tuae. Versio Interlin. Inebriabuntur quasi — pinguedine Benedictionis Domus tuae. Chald. Paraph.
De Animarum Inebriatione, vid. S. Bernard. de God Dilig. p. 953. 958. & super Cant Sermon 54. p. 728. & Gillebertum super Cant Sermon 41. p. 1897. Psalm 36. 8.. LXX Interprets. Inebriabuntur ab ubertate Domus tuae. Vulgar Lat. — è pinguedine Domus tuae. Version Interlin. Inebriabuntur quasi — pinguedine Benedictionis Domus tuae. Chald. Paraph.
Inter Amoris divini Fructus, liquefactio, & languor enumerantur. Vide Claud. Espensaeum de triplici languore. c. 1. p. 976. Etiam Franco. Abbat. Affligeniensem Tom. 2. de Gratiâ Dei. De Amore quo piae Animae Deum prosequuntur, vide Plotin. Enn. 1. l. 6. p. 56.
Inter Amoris Divine Fructus, liquefactio, & languor enumerantur. Vide Claud. Espensaeum de triplici languor. c. 1. p. 976. Etiam Franco. Abbot. Affligeniensem Tom. 2. de Gratiâ Dei. De Amore quo Pious Spirits God prosequuntur, vide Plotin. Enn 1. l. 6. p. 56.
Quae unquam brevior et efficacior Doctrinâ tuâ Iesu bone? non suades nisi credere, et non praecipis nisi amare. Quid facilius quàm Deo credere? Quid dulcius quàm ipsum amare? Quàm suave est Iugum tuum, quàm leve onus! Nicol. de Cusa de visione Dei. cap. 24. p. 207.
Quae unquam Brevior et efficacior Doctrinâ tuâ Iesu bone? non suades nisi Believe, et non praecipis nisi amare. Quid Facilius quàm God Believe? Quid Dulcet quàm ipsum amare? Quàm suave est Yoke tuum, quàm leave onus! Nicol. de Cusa de vision Dei. cap. 24. p. 207.
Non est credendum Ecclesiam aliquam in hoc Seculo incorruptam, sed fore potiùs magnum perditissimorum proventum, in ipso etiam Ecclesiae sinu, qui tamen summam pietatem prae se ferent. Beza in locum.
Non est credendum Church aliquam in hoc Seculo incorruptam, sed before potiùs magnum perditissimorum proventum, in ipso etiam Ecclesiae sinu, qui tamen summam pietatem Prae se ferent. Beza in locum.
Difficile, immò impossibile est, ut et praesentibus quis et futuris fruatur Bonis: ut et hic ventrem, et ibi mentem impleat; ut de deliciis transeat ad delicias; ut in utroque seculo primus sit; ut et in Coelo, et in Terrâ appareat gloriosus. Hieron ad Julianum, l. 2. Epist. 21. p. 266. col. 2.
Difficile, immò impossibile est, ut et praesentibus quis et futuris fruatur Bonis: ut et hic ventrem, et There mentem impleat; ut de delicious Transit ad Delicias; ut in utroque seculo primus sit; ut et in Coelo, et in Terrâ appareat glorious. Hieron and Julianum, l. 2. Epistle 21. p. 266. col. 2.
Qualis fuerit Diogenes, Quantusque, quantò homine major, quàm Dei similis, constat apud Ariani Epictetum NONLATINALPHABET, à capite ad calcem istius Dissertationis. Etiam apud Senec. de Tranquil. animi c. 7.
Qualis fuerit Diogenes, Quantusque, quantò homine Major, quàm Dei Similis, constat apud Ariani Epictetus, à capite ad calcem This Dissertationis. Etiam apud Seneca the Tranquil. animi c. 7.
Ecce crudelissimi hi hostes ac Carnifices, Tortores illi qui me miserè flagellaverunt. Accipite, ac inter vos dividite, ut mihi tranquillè dormire liceat. Cusp. in vitâ Sigism. p. 4••.
Ecce crudelissimi him hosts ac Carnifices, Tortores illi qui me miserè flagellaverunt. Accipite, ac inter vos dividite, ut mihi tranquillè dormire liceat. Cusp. in vitâ Sigism. p. 4••.
Mortalium harum rerum satur, quam rem à puero penè semper optaveram, ut ultimos aliquot vitae meae annos obtinerem liberos, quibus hujus vitae negotiis paulatim me subducens, futurae possem immortalitatem meditari, eam rem tandem indulgentissimi Principis incomparabili beneficio, (resignatis Honoribus) impetravi. Tho. Morus de se in suo ipsius Epitaphio à se conscripto.
Mortalium harum rerum satur, quam remembering à puero penè semper optaveram, ut ultimos aliquot vitae meae annos obtinerem Liberos, quibus hujus vitae negotiis Gradually me subducens, futurae possem immortalitatem meditari, eam remembering tandem indulgentissimi Principis incomparabili Benefit, (resignatis Honoribus) impetravi. Tho. Morus de se in Sue Himself Epitaphio à se conscripto.
Molestiarum pertaesus quas Cancellarij munus afferre solet, simulque rerum humanarum satur, quicquid vitae supererat totum Deo consecravit. Buddenus in Wainfleti vitâ, p. 61.
Molestiarum pertaesus quas Cancellarij munus afferre Solent, simulque rerum humanarum satur, quicquid vitae supererat totum God consecravit. Buddenus in Wainfleti vitâ, p. 61.
Paulò ante Mortem literis quas vidi seriò admonuit, quàm dignum quàm necessarium, ut Ille Secretarii, Ipse Legati Technis jam tandem valediceret; uterque coelestem Patriam cogitâret, et poenitendo divinam implorarent Misericordiam. Cambdenus in Eliz. Annal. Tom. 2. seu parte quartâ, p. 26.
Paulò ante Mortem literis quas Vidi seriò admonuit, quàm dignum quàm Necessary, ut Isle Secretarii, Ipse Legati Technis jam tandem valediceret; Uterque Celestial Patriam cogitâret, et poenitendo divinam implorarent Misericordiam. Cambdenus in Eliz Annal. Tom. 2. seu parte quartâ, p. 26.
