The signal diagnostick whereby we are to judge of our own affections : and as well of our present, as future state, or, The love of Christ planted upon the very same turf, on which it once had been supplanted by the extreme love of sin : being the substance of several sermons, deliver'd at several times and places, and now at last met together to make up the treatise which ensues / by Tho. Pierce.
so there is nothing more difficult, than a just Decorum in the Performance. And this is certainly the reason, that though the Kingdom of Grace hath been found by many who never sought it,
so there is nothing more difficult, than a just Decorum in the Performance. And this is Certainly the reason, that though the Kingdom of Grace hath been found by many who never sought it,
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It being the custom of most Professors in their Spiritual Travels, only to gaze with greedy eyes on their Iourneys end, without Employing their Indeavonrs to hit the way. Like some of Those under the Pole in an half years night, who have in storie been so blinded at the return of the Sun, as not to see their way towards him;
It being the custom of most Professors in their Spiritual Travels, only to gaze with greedy eyes on their Journeys end, without Employing their Indeavonrs to hit the Way. Like Some of Those under the Pole in an half Years night, who have in story been so blinded At the return of the Sun, as not to see their Way towards him;
we behold the glorious Promises of our exalted Sun of Righteousness with both our eyes, but are so dazl'd with their Brightness, as (in comparison of Them ) to have scarce a glimmering of his Precepts. We look on the other side our Work, we are so Partially & Supinely taken up with our Wages; and do so sasten our Sanguin memories upon Christs love to us, that we forget the great Requisites of ours to Him. Whilst God is speaking from mount Gerizim, we listen to him with willing Ears; But are as deaf as any Adders, when he calls to us from mount Sinai. Our Saviour is welcom to us still, in his Priestly office, which is to Bless us;
we behold the glorious Promises of our exalted Sun of Righteousness with both our eyes, but Are so dazzled with their Brightness, as (in comparison of Them) to have scarce a glimmering of his Precepts. We look on the other side our Work, we Are so Partially & Supinely taken up with our Wages; and do so sasten our Sanguine memories upon Christ love to us, that we forget the great Requisites of ours to Him. While God is speaking from mount Gerizim, we listen to him with willing Ears; But Are as deaf as any Adders, when he calls to us from mount Sinai. Our Saviour is welcome to us still, in his Priestly office, which is to Bless us;
or Consultation about the Means. We would arrive at our Haven, but not encounter with the Tempest; preserve our Vessel, but not cast away our Fraught; pass over into Canaan, but not through the Wilderness, or the Red-sea. Dye the Death of the Righteous we would all by all means; but without either the care, or the pains to live like him.
or Consultation about the Means. We would arrive At our Haven, but not encounter with the Tempest; preserve our Vessel, but not cast away our Fraught; pass over into Canaan, but not through the Wilderness, or the Red sea. Dye the Death of the Righteous we would all by all means; but without either the care, or the pains to live like him.
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And would gladly ly with Lazarus in Abraham's bosom, but are contented that the Dogs should have the licking of his Sores. We love to put a misconstruction on several Articles of our Creed; and take the Captain of our Salvation to have sinally so subdued our Ghostly enemy, as to have left for his Souldiers no harder Task, than the easy Injoyment of the Spoyl. As if the Apostle had exhorted us to follow Christ without the Camp, not to Fight, but Triumph; not to strive for the Masterie, but supinely to receive it.
And would gladly lie with Lazarus in Abraham's bosom, but Are contented that the Dogs should have the licking of his Sores. We love to put a misconstruction on several Articles of our Creed; and take the Captain of our Salvation to have sinally so subdued our Ghostly enemy, as to have left for his Soldiers no harder Task, than the easy Enjoyment of the Spoil. As if the Apostle had exhorted us to follow christ without the Camp, not to Fight, but Triumph; not to strive for the Mastery, but supinely to receive it.
Sect. 2. Whereas it ought to be remember'd, that as the way which leads to Heaven is both narrow, and Incumber'd, (which the word NONLATINALPHABET does well import,) So the Gate that opens to it is Low, and streight. And being so, it admits not of all Promiscuous comers; but,
Sect. 2. Whereas it ought to be remembered, that as the Way which leads to Heaven is both narrow, and Encumbered, (which the word does well import,) So the Gate that Opens to it is Low, and straight. And being so, it admits not of all Promiscuous comers; but,
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as Low, of such as are Lowly; and as streight, of such as are Slender. The Ambitious man therefore has too much stature, and the Worldling has too much Bulk: Through the one, they are too high; and through the other, too unweildy. They would Both enter in,
as Low, of such as Are Lowly; and as straight, of such as Are Slender. The Ambitious man Therefore has too much stature, and the Worldling has too much Bulk: Through the one, they Are too high; and through the other, too unwieldy. They would Both enter in,
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but upon their own Termes. For the first would not be Lower, nor the second Less. Not at all laying to heart, (what our Lord himself has told us in his Sermon upon the Mount,) that Bliss and Glory are for the Meek, and the Poor in Spirit; for them that mourn,
but upon their own Terms. For the First would not be Lower, nor the second Less. Not At all laying to heart, (what our Lord himself has told us in his Sermon upon the Mount,) that Bliss and Glory Are for the Meek, and the Poor in Spirit; for them that mourn,
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and for them that suffer hardship for Righteousness sake; that is to say (in fewer words,) for them alone that Love Christ, and that keep his Commandments. When he compares the Kingdom of Heaven unto a Treasure hid in a Field, (though perhaps it may be found for little or no Cost at all, ) yet he tells us that all must be sold to buy it, Mat. 13. 44, Whatsoever that Treasure shall stand us in, be it our Pleasures, or Reputations, be it our Livelyhoods, or our Lives, 'tis plain the Master of the Treasure is still to have his own Asking; and if we resolve upon the Iewel, we must not stand upon the Price. When our Master does vouchsafe to liken himself unto a Merchant, and Eternity in a Parable is put to sale; Love and Obedience are the two Talents, wherewith Eternity is to be Purchac't, Not that the Iewel is worth so little, but the Merchant exacts no more. That is to say, (without a parable) Love and Obedience are the Conditions, on which the Promises are made. And obedience is the Criterion, by which alone we are enabled to know our Love. So that as soon as a wealthy Ruler put this Question to our Saviour, [ What shall I do, that I may inherit Eternal life? ] our Saviour gave him this in answer;
and for them that suffer hardship for Righteousness sake; that is to say (in fewer words,) for them alone that Love christ, and that keep his commandments. When he compares the Kingdom of Heaven unto a Treasure hid in a Field, (though perhaps it may be found for little or no Cost At all,) yet he tells us that all must be sold to buy it, Mathew 13. 44, Whatsoever that Treasure shall stand us in, be it our Pleasures, or Reputations, be it our Livelihoods, or our Lives, it's plain the Master of the Treasure is still to have his own Asking; and if we resolve upon the Jewel, we must not stand upon the Price. When our Master does vouchsafe to liken himself unto a Merchant, and Eternity in a Parable is put to sale; Love and obedience Are the two Talents, wherewith Eternity is to be Purchased, Not that the Jewel is worth so little, but the Merchant exacts no more. That is to say, (without a parable) Love and obedience Are the Conditions, on which the Promises Are made. And Obedience is the Criterion, by which alone we Are enabled to know our Love. So that as soon as a wealthy Ruler put this Question to our Saviour, [ What shall I do, that I may inherit Eternal life? ] our Saviour gave him this in answer;
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] And no sooner had He made this glorious Promise to his Disciples, That he would give them whatsoever they should ask in his name, but straight he added the Condition which was the way to its Attainment, If ye love me, keep my Commandments.
] And no sooner had He made this glorious Promise to his Disciples, That he would give them whatsoever they should ask in his name, but straight he added the Condition which was the Way to its Attainment, If you love me, keep my commandments.
Sect. 3. Which words, though they are few ▪ are so full of matter, that here is hardly any word, which is not weighty, and emphatical; and hardly an Emphasis on a word, which affords not matter of Meditation.
Sect. 3. Which words, though they Are few ▪ Are so full of matter, that Here is hardly any word, which is not weighty, and emphatical; and hardly an Emphasis on a word, which affords not matter of Meditation.
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And this deserves to be the Subject of no small Trouble or Humiliation, whilst we pretend to be the Followers and Friends of Christ, that we should be of such barbarous and inhuman dispositions,
And this deserves to be the Subject of no small Trouble or Humiliation, while we pretend to be the Followers and Friends of christ, that we should be of such barbarous and inhuman dispositions,
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One would have thought he should have said [ If ye love your own selves, if ye love your own souls, if ye will escape the Payns of Hell, or if ye will attain the Ioyes of Heaven, and so if ye love your own Interest, keep my Commandments.
One would have Thought he should have said [ If you love your own selves, if you love your own Souls, if you will escape the Pains of Hell, or if you will attain the Joys of Heaven, and so if you love your own Interest, keep my commandments.
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] For what is it to Him, whether we keep them, or keep them not? He is not the better for our obedience, and sure our Rebellions can much less hurt him.
] For what is it to Him, whither we keep them, or keep them not? He is not the better for our Obedience, and sure our Rebellions can much less hurt him.
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That the greatest expression of our Lords love to us, is his taking it as a kindness, that we be kind unto Our selves; that we will love him at least so well,
That the greatest expression of our lords love to us, is his taking it as a kindness, that we be kind unto Our selves; that we will love him At least so well,
If ye love me, if ye have any the least affection, or kindness for me, do so much as observe what I have appointed you to Perform. And this is as if the words were spoken in the Optative mood. O that ye were wise! that ye knew those things which do belong unto your Peace!
If you love me, if you have any the least affection, or kindness for me, do so much as observe what I have appointed you to Perform. And this is as if the words were spoken in the Optative mood. Oh that you were wise! that you knew those things which do belong unto your Peace!
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Or else the words may be accented thus, (as if indicatively spoken, and by way of Asseveration, ) If ye love me in good earnest, not in word, but in Reality, If ye affect me from the Heart, and not from the Teeth-outwards, ye will be sure to do whatsoever I Command you.
Or Else the words may be accented thus, (as if indicatively spoken, and by Way of Asseveration,) If you love me in good earnest, not in word, but in Reality, If you affect me from the Heart, and not from the Teeth-outwards, you will be sure to do whatsoever I Command you.
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every whit as inseparable, as Hippoclides and Polystratus; or as the Parent rather, and the Child; the Cause, and the effect; or whatsoever else they are which are Relata secundum esse, whereof the one does of necessity infer the other.
every whit as inseparable, as Hippoclides and Polystratus; or as the Parent rather, and the Child; the Cause, and the Effect; or whatsoever Else they Are which Are Relata secundum esse, whereof the one does of necessity infer the other.
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give me the Proof of your Affection, by doing that which I require. No other Love will I accept, than what does prove its own Truth by the constant keeping of my Commandments. From which Acception of the words the Inference cannot but be This,
give me the Proof of your Affection, by doing that which I require. No other Love will I accept, than what does prove its own Truth by the constant keeping of my commandments. From which Acception of the words the Inference cannot but be This,
That our obedience to the Precepts of Jesus Christ, is the only warrantable Touchstone, whereby to try and examin the love we bear unto his Person. This will teach us what mettle our Love is made of.
That our Obedience to the Precepts of jesus christ, is the only warrantable Touchstone, whereby to try and examine the love we bear unto his Person. This will teach us what mettle our Love is made of.
and sincere,) there is a mutual Cohabitation betwixt Him and Us ( He in us as our Head, and We in Him as his Members, ) this will also become a Rule which cannot possibly deceive us, (as other Rules are wont to do,) in what it most of all imports us to labour in without Error, even the making of our Calling and Election sure.
and sincere,) there is a mutual Cohabitation betwixt Him and Us (He in us as our Head, and We in Him as his Members,) this will also become a Rule which cannot possibly deceive us, (as other Rules Are wont to do,) in what it most of all imports us to labour in without Error, even the making of our Calling and Election sure.
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after Him who is the Bridegroom of all our Souls; we cannot choose but take it tenderly, that the sincerity of our Love should once be question'd. When Agabus prophesyed of the Bonds which Paul should suffer at Ierusalem, and thereupon his Friends besought him not to go to that City, Paul rebuked his friends for their love to Him, as seeming to derogate from his to Christ. What mean ye to weep and to break mine heart? I am ready not to be bound only,
After Him who is the Bridegroom of all our Souls; we cannot choose but take it tenderly, that the sincerity of our Love should once be questioned. When Agabus prophesied of the Bonds which Paul should suffer At Ierusalem, and thereupon his Friends besought him not to go to that city, Paul rebuked his Friends for their love to Him, as seeming to derogate from his to christ. What mean you to weep and to break mine heart? I am ready not to be bound only,
Nothing wounded him so deeply, as that what was his glory should be the cause of their grief. So when our Lord put the Question unto some of his Disciples, (upon the Cowardize and Falsehood he saw in others, ) will ye also go away? they presently gave him such an Answer,
Nothing wounded him so deeply, as that what was his glory should be the cause of their grief. So when our Lord put the Question unto Some of his Disciples, (upon the Cowardice and Falsehood he saw in Others,) will you also go away? they presently gave him such an Answer,
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Why dost thou kill us with such a Question, as seems to scruple at our Loyalty, and to derogate from our Love? where is he in all the World, whom we are able to leave thee for? or what is that that we can Covet, in exchange for Eternal life? Can we be so besotted, as to part with our Iewel, in hopes of Dirt? why then dost thou intimate, that it is possible for us to leave thee? or possible for us not to love thee? or possible for us to love thy absence? so again when he ask't no less than three times together? Simon Peter lovest thou me? Peter was grieved (saith the Text) because he had said to him the third time, lovest thou me;
Why dost thou kill us with such a Question, as seems to scruple At our Loyalty, and to derogate from our Love? where is he in all the World, whom we Are able to leave thee for? or what is that that we can Covet, in exchange for Eternal life? Can we be so besotted, as to part with our Jewel, in hope's of Dirt? why then dost thou intimate, that it is possible for us to leave thee? or possible for us not to love thee? or possible for us to love thy absence? so again when he asked no less than three times together? Simon Peter Lovest thou me? Peter was grieved (Says the Text) Because he had said to him the third time, Lovest thou me;
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Sect. 2. Just so when our Saviour does say to us, [ If ye love me keep my Commandments, ] it ought to go somewhat neer us, that we should give him any occasion of putting it to us with an If. Were we piously inamour'd with him who is fairer than the children of men;
Sect. 2. Just so when our Saviour does say to us, [ If you love me keep my commandments, ] it ought to go somewhat near us, that we should give him any occasion of putting it to us with an If. Were we piously enamoured with him who is Fairer than the children of men;
dost thou, by saying [ If ye love me ] imply it possible that we do otherwise? behold what manner of love the Father hath bestowed on us, that we should be called the sons of God.
dost thou, by saying [ If you love me ] imply it possible that we do otherwise? behold what manner of love the Father hath bestowed on us, that we should be called the Sons of God.
When we were Bondmen, ready to perish, not in Aegypt, (like the Poor Syrian, ) but that other land of darkness, even Hell it self, it cost him himself to buy our Freedom. And is it possible not to love him,
When we were Bondmen, ready to perish, not in Egypt, (like the Poor Syrian,) but that other land of darkness, even Hell it self, it cost him himself to buy our Freedom. And is it possible not to love him,
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whilst we believe it to be true, that he hath thus loved us, and that he loved us first too? Can we possibly be able not to love him at the Rebound? Observe the force of those words in the best beloved of his Disciples. We love him,
while we believe it to be true, that he hath thus loved us, and that he loved us First too? Can we possibly be able not to love him At the Rebound? Observe the force of those words in the best Beloved of his Disciples. We love him,
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For the word NONLATINALPHABET does equally signifie them both. It affirms, and it exhorts. It is at once of the Indicative and of the Subjunctive mood.
For the word does equally signify them both. It affirms, and it exhorts. It is At once of the Indicative and of the Subjunctive mood.
Sect. 3. But what a sad thing is this, if we shall love him only for that, for which the worst sort of men are wont to love one another? For if we love them that love us, what thank have we (saith our Saviour) do not even the Publicans the same? nay do not the Devils do somewhat like it, by being still at agreement amongst themselves? never was Satan divided yet against Satan; for then his kingdom had not continued. It was a witless and foolish calumny rais'd by the Pharisees of our Saviour, that he did cast out Devils by Beelzebub the Prince of Devils.
Sect. 3. But what a sad thing is this, if we shall love him only for that, for which the worst sort of men Are wont to love one Another? For if we love them that love us, what thank have we (Says our Saviour) do not even the Publicans the same? nay do not the Devils do somewhat like it, by being still At agreement among themselves? never was Satan divided yet against Satan; for then his Kingdom had not continued. It was a witless and foolish calumny raised by the Pharisees of our Saviour, that he did cast out Devils by Beelzebub the Prince of Devils.
if we love Christ for this, that he loved us first? It is no more than we are tyed to by the law of good nature, to return at least a little, for the great deal we have receiv'd;
if we love christ for this, that he loved us First? It is no more than we Are tied to by the law of good nature, to return At least a little, for the great deal we have received;
Seeing the Publicans themselves do love their lovers, how much worse must we be, if we are no lovers of Him, who lov'd us better than his Life? Solomon thought it a great expression to say that Love is as strong as Death, thereby meaning nothing more than the love of the Bride. But the love of the Bridegroom was very much stronger; as being that that overcame the sharpness of Death.
Seeing the Publicans themselves do love their lovers, how much Worse must we be, if we Are no lovers of Him, who loved us better than his Life? Solomon Thought it a great expression to say that Love is as strong as Death, thereby meaning nothing more than the love of the Bride. But the love of the Bridegroom was very much Stronger; as being that that overcame the sharpness of Death.
whether or no we have attain'd to such a secondary love, as may suffice at least to prove us one degree better than Devils? Shall we think it is sufficient to serve the turn, (to make us Competent Christians,
whither or not we have attained to such a secondary love, as may suffice At least to prove us one degree better than Devils? Shall we think it is sufficient to serve the turn, (to make us Competent Christians,
and good enough, ) that we approve of Christs Innocence, and own his Power, have no aversion to his goodness, and are glad if we can serve him with ease and Pleasure to the Flesh? As,
and good enough,) that we approve of Christ Innocence, and own his Power, have no aversion to his Goodness, and Are glad if we can serve him with ease and Pleasure to the Flesh? As,
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when we Pray in his Name, and make Profession of his word, and sing Hosannas to his glory, and never deny him but in our works, nor ever forsake him but in his sufferings?
when we Pray in his Name, and make Profession of his word, and sing Hosannas to his glory, and never deny him but in our works, nor ever forsake him but in his sufferings?
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Sect. 4. Nay (to shame ourselves yet farther out of the coldness we labour under) shall an if be made of our love to Him, the love of whom does most conduce to our greatest Interest and Advantage? All the Promises in the Context are no more sequels of our obedience, than our obedience is the Fruit and effect of Love. From whence it follows that on our Love to the Lord Jesus Christ, all his great and pretious Promises must needs depend for their performance. For if we love him not enough,
Sect. 4. Nay (to shame ourselves yet farther out of the coldness we labour under) shall an if be made of our love to Him, the love of whom does most conduce to our greatest Interest and Advantage? All the Promises in the Context Are no more sequels of our Obedience, than our Obedience is the Fruit and Effect of Love. From whence it follows that on our Love to the Lord jesus christ, all his great and precious Promises must needs depend for their performance. For if we love him not enough,
how then can we delight in him? And if we cannot delight in Him, how much less in his Commandments? and if not so, how then can we obey him? and if not that, how then can we hope he will receive us with an Euge, well don good and faithful servants? What heart has a servant to do his work, when he neither loves the Master, nor has pleasure in his Commands? And yet what hope has a servant to earn his wages, who for want of affection neglects his work? It is therefore for our Interest the most that may be, to love our Saviour and our Prince, to whom it belongs to reward, or punish; and so to love him as to keep his Commandments.
how then can we delight in him? And if we cannot delight in Him, how much less in his commandments? and if not so, how then can we obey him? and if not that, how then can we hope he will receive us with an Euge, well dONE good and faithful Servants? What heart has a servant to do his work, when he neither loves the Master, nor has pleasure in his Commands? And yet what hope has a servant to earn his wages, who for want of affection neglects his work? It is Therefore for our Interest the most that may be, to love our Saviour and our Prince, to whom it belongs to reward, or Punish; and so to love him as to keep his commandments.
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Sect. 5. But suppose it were not useful to love this Saviour, and that nothing were to be got by being loyal to this Prince; yet he being so lovely as well as great, that whilst he awes us with his Commands, he seeks to melt us with his Intreaties, methinks we should be so charm'd, as still to love him, only to love him.
Sect. 5. But suppose it were not useful to love this Saviour, and that nothing were to be god by being loyal to this Prince; yet he being so lovely as well as great, that while he awes us with his Commands, he seeks to melt us with his Entreaties, methinks we should be so charmed, as still to love him, only to love him.
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And shall we niggardly put him off with such a mercenary love, as with which Diana's Silver-smiths did love their Idol, (or as the Daughters of the Horse-leech are wont to love Blood, ) rather because we live and thrive by the love we bear him,
And shall we niggardly put him off with such a mercenary love, as with which Diana's Silversmiths did love their Idol, (or as the Daughters of the Horseleech Are wont to love Blood,) rather Because we live and thrive by the love we bear him,
than because he is so lovely, as to make us dy for him, with ease and pleasure? Those words of Iob were the most suitable to a Lover, [ although he kill me, yet will I trust in him.
than Because he is so lovely, as to make us die for him, with ease and pleasure? Those words of Job were the most suitable to a Lover, [ although he kill me, yet will I trust in him.
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] And as in those words of Iob, (speaking them heartily as he did) consisted the Triumph of his Faith; (to wit, that Faith which overcometh the world; ) So for us to be able to say as heartily of Christ [ that we would love him though he should hate us, ] This alone would be of force to shew the Triumph of our Affection. And sure we ought to love our Saviour, (seeing pure love indeed hath eyes behind it) rather because he hath already deserv'd our love,
] And as in those words of Job, (speaking them heartily as he did) consisted the Triumph of his Faith; (to wit, that Faith which Overcometh the world;) So for us to be able to say as heartily of christ [ that we would love him though he should hate us, ] This alone would be of force to show the Triumph of our Affection. And sure we ought to love our Saviour, (seeing pure love indeed hath eyes behind it) rather Because he hath already deserved our love,
Indeed 'tis most for our Interest (as well as honour) to love him simply for what he is, and not for what he brings with him by way of Dowry; because in the conduct of our love, the less we look on our Advantage, the more advantageous our love will be.
Indeed it's most for our Interest (as well as honour) to love him simply for what he is, and not for what he brings with him by Way of Dowry; Because in the conduct of our love, the less we look on our Advantage, the more advantageous our love will be.
for its Improvement, or support. Carry's not water in the one hand, wherewith to extinguish the Flames of Hell, nor a Firebrand in the other, whereby to burn up the Ioys of Heaven, (like the woman so met by Bishop Ivo in the streets,) to the end that we may love him the more sincerely, without fear of the first, and without hope of the second. He knows that Hell is very useful for the driving us off from the love of Evil, and that Heaven is as useful for the drawing up our love to the Soveraign Good. And as he desires that we will love him upon any rational Terms; So would he have our love cherisht by any means to be imagin'd;
for its Improvement, or support. Carry's not water in the one hand, wherewith to extinguish the Flames of Hell, nor a Firebrand in the other, whereby to burn up the Joys of Heaven, (like the woman so met by Bishop Ivo in the streets,) to the end that we may love him the more sincerely, without Fear of the First, and without hope of the second. He knows that Hell is very useful for the driving us off from the love of Evil, and that Heaven is as useful for the drawing up our love to the Sovereign Good. And as he Desires that we will love him upon any rational Terms; So would he have our love cherished by any means to be imagined;
even the hope of Reward, in case we do; and fear of Punishment, if we do not. He would have us to reflect on our own advantage, and afford him some love,
even the hope of Reward, in case we do; and Fear of Punishment, if we do not. He would have us to reflect on our own advantage, and afford him Some love,
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Sect. 7. 'Tis true indeed if we consider, that in Him is all goodness, and that goodness is Beauty in its Perfection, and that Beauty is not the Common, but the more proper object of Love, (as Colours are of sight, and Sounds of hearing, ) And that Beauty in its Perfection is Loves last object and resort, the very Center wherein it rests, and wherein when it rests, it cannot possibly go astray, (all extravagance of desire being quite lost into Fruition, ) and by consequence that there is nothing more natural to a Christian, than to place his whole Love upon Jesus Christ; if (I say) we consider such things as these, it may be matter of some Amazement,
Sect. 7. It's true indeed if we Consider, that in Him is all Goodness, and that Goodness is Beauty in its Perfection, and that Beauty is not the Common, but the more proper Object of Love, (as Colours Are of sighed, and Sounds of hearing,) And that Beauty in its Perfection is Loves last Object and resort, the very Centre wherein it rests, and wherein when it rests, it cannot possibly go astray, (all extravagance of desire being quite lost into Fruition,) and by consequence that there is nothing more natural to a Christian, than to place his Whole Love upon jesus christ; if (I say) we Consider such things as these, it may be matter of Some Amazement,
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Though Jesus Christ is the Head, and we do hope we are his members, and 'tis natural for the members to love the head; though Jesus Christ is the Vine, and we conceive we are the Branches, and 'tis natural for the Branches to cleave in love unto the vine; yet it seems a thing questionable,
Though jesus christ is the Head, and we do hope we Are his members, and it's natural for the members to love the head; though jesus christ is the Vine, and we conceive we Are the Branches, and it's natural for the Branches to cleave in love unto the vine; yet it seems a thing questionable,
whether we love him, or love him not. And since 'tis impossible for a true member, not to love its own Head; we may know by this Token, whether we are members of Christ,
whither we love him, or love him not. And since it's impossible for a true member, not to love its own Head; we may know by this Token, whither we Are members of christ,
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So that if it is a question, whether or no we love our Saviour, it must be also another question, whether or no we are his members. Whether members of his mystical, or 〈 ◊ 〉 of his visible Church only; whether genuine, and natural, or counterfeit Branches of the Vine.
So that if it is a question, whither or not we love our Saviour, it must be also Another question, whither or not we Are his members. Whither members of his mystical, or 〈 ◊ 〉 of his visible Church only; whither genuine, and natural, or counterfeit Branches of the Vine.
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And herein lyes the sadness of our condition (so far forth as we fail in our love to Christ,) that if we suspect we are not his members, we can yet be so well satisfied or unconcern'd in our unhappiness, as not to take any great thought what shall happen to us hereafter; and if we think we are his members, that we can seek out occasions of slacking our love towards a Saviour, in loving whom we must confess, our endless happiness does consist.
And herein lies the sadness of our condition (so Far forth as we fail in our love to christ,) that if we suspect we Are not his members, we can yet be so well satisfied or unconcerned in our unhappiness, as not to take any great Thought what shall happen to us hereafter; and if we think we Are his members, that we can seek out occasions of slacking our love towards a Saviour, in loving whom we must confess, our endless happiness does consist.
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Sect. 8. In the beholding of an Interlude, or in the reading of a Romance, men will be often so affected with the lively representation of some incomparable Lover, and of his Admirable sufferings for the dear object of his Love,
Sect. 8. In the beholding of an Interlude, or in the reading of a Romance, men will be often so affected with the lively representation of Some incomparable Lover, and of his Admirable sufferings for the dear Object of his Love,
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and unfeignedly concern'd in another man's Fiction, (whilst they know and consider, 'tis but a Fiction,) but that it is in the nature of man as man, (before he degenerates into a Brute, ) both to love the vertuous, and to compassionate the miserable? To espouse the cause of the best-deserving, and to side with Innocence in her Afflictions? From whence it follows unavoidably, that he who cannot love goodness without any reference to himself, (his private Interesses, and ends, ) hath deerly bought that disability; which he could never have got at a lower rate, than that of parting with his Humanity, and plucking up by the Root those Flowers of Paradise, which the God of good nature had planted in him.
and unfeignedly concerned in Another Man's Fiction, (while they know and Consider, it's but a Fiction,) but that it is in the nature of man as man, (before he Degenerates into a Brute,) both to love the virtuous, and to compassionate the miserable? To espouse the cause of the best-deserving, and to side with Innocence in her Afflictions? From whence it follows avoidable, that he who cannot love Goodness without any Referente to himself, (his private Interesses, and ends,) hath dearly bought that disability; which he could never have god At a lower rate, than that of parting with his Humanity, and plucking up by the Root those Flowers of Paradise, which the God of good nature had planted in him.
how strange is the Impiety, and how mysterious the unhappiness, to be less affected with the Beauty and bleeding Innocence of a Saviour, than with the Tragical Chimaeras of a Dramatick Poem? How great and manifold is the guilt of being niggardly and cold in our love to him, whom to love, is so easy, so advantageous, nay whom 'tis hard not to love? What a sin against nature, not to love them that love us? What a sin against Reason, not to love such an object as we confess is most lovely? What a sin against Grace, not to love even Him, who hath poured out upon us the Spirit of love,
how strange is the Impiety, and how mysterious the unhappiness, to be less affected with the Beauty and bleeding Innocence of a Saviour, than with the Tragical Chimaeras of a Dramatic Poem? How great and manifold is the guilt of being niggardly and cold in our love to him, whom to love, is so easy, so advantageous, nay whom it's hard not to love? What a since against nature, not to love them that love us? What a since against Reason, not to love such an Object as we confess is most lovely? What a since against Grace, not to love even Him, who hath poured out upon us the Spirit of love,
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as that he loves to forgive us the scandalous littleness of our Love? What a sin, to be wanting in love to Him, who dyed to expiate our want of love to him? What a barbarous sin is it, to love him lamely, and with indifference, who stands knocking at our Door, and importunes us to open with much Intreaty, and that from morning till midnight, until his Head is fill'd with Dew, and his locks with the drops of the night? what an amazing sin is it, (and almost incredible, ) to love our Saviour any whitless, than we love our sins? To have a much weaker love for the Proper object of our love, than we are wonted to bestow on the proper object of our Hatred? Yet is there any thing more usual,
as that he loves to forgive us the scandalous littleness of our Love? What a since, to be wanting in love to Him, who died to expiate our want of love to him? What a barbarous since is it, to love him lamely, and with indifference, who Stands knocking At our Door, and importunes us to open with much Entreaty, and that from morning till midnight, until his Head is filled with Due, and his locks with the drops of the night? what an amazing since is it, (and almost incredible,) to love our Saviour any whitless, than we love our Sins? To have a much Weaker love for the Proper Object of our love, than we Are wonted to bestow on the proper Object of our Hatred? Yet is there any thing more usual,
than for many not to love Christ who are called Christians, and to demonstrate they do not love him, by their not keeping his Commandments? So very great reason there is to put a strong Emphasis on the Particle If, that even the best of us perhaps may call our love into Question, whether it is such as will serve the turn? whether such as does employ us in the due keeping of the Commandments.
than for many not to love christ who Are called Christians, and to demonstrate they do not love him, by their not keeping his commandments? So very great reason there is to put a strong Emphasis on the Particle If, that even the best of us perhaps may call our love into Question, whither it is such as will serve the turn? whither such as does employ us in the due keeping of the commandments.
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but that which brings forth obedience to the Commandments of Christ; (in which respect 'tis called fitly the fulfilling of the Law; ) seeing also we must know that Christ is in us, or among us, which we can very hardly do but by the love we bear to him, as well as by the love which he bears to us, ( Shed abroad in our hearts by the holy Ghost which he hath given us;
but that which brings forth Obedience to the commandments of christ; (in which respect it's called fitly the fulfilling of the Law;) seeing also we must know that christ is in us, or among us, which we can very hardly do but by the love we bear to him, as well as by the love which he bears to us, (Shed abroad in our hearts by the holy Ghost which he hath given us;
) And seeing by consequence that our love appears to be one of the greatest Hinges, upon which the very Door of our Hope does turn; it concerns us as much as Salvation comes to, that we raise up our hearts to things invisible, and future, and that we work up our affections towards the right hand of God (where Jesus sitteth, and is inthron'd,) by all the Instruments and Engines to be imagin'd.
) And seeing by consequence that our love appears to be one of the greatest Hinges, upon which the very Door of our Hope does turn; it concerns us as much as Salvation comes to, that we raise up our hearts to things invisible, and future, and that we work up our affections towards the right hand of God (where jesus Sitteth, and is Enthroned,) by all the Instruments and Engines to be imagined.
Never must we cease from our work of Faith, (which is obedience, ) from our labour of love, (which is Industry and diligence in that obedience,) from our Patience of Hope, (which is indurance unto the end in that industrious way of obedience,) until the Flame of our Affection has burnt up all unclean Fires, (obstructing the passage 'twixt us and Christ,) and made its way to Immortality, in contempt of all Ifs, or Peradventures; that it may never more be said, If we love him,
Never must we cease from our work of Faith, (which is Obedience,) from our labour of love, (which is Industry and diligence in that Obedience,) from our Patience of Hope, (which is endurance unto the end in that Industria Way of Obedience,) until the Flame of our Affection has burned up all unclean Fires, (obstructing the passage betwixt us and christ,) and made its Way to Immortality, in contempt of all Ifs, or Peradventure; that it may never more be said, If we love him,
Sect. 10. For by the Custom of our obedience, (that I may touch before hand on what will properly be handl'd in other places,) we shall contract unto our selves so great an easiness to obey, that 'twill be difficult and hard to be disobedient. We shall be ready to object to any masterful temptation, what Ioseph did to his tempting Mistress, how can we do this great wickedness, and sin against God? wilful sin will become such a stranger to us, we shall so lose its acquaintance by discontinuing to commit it, that we shall neither have the heart, nor the Face to own it.
Sect. 10. For by the Custom of our Obedience, (that I may touch before hand on what will properly be handled in other places,) we shall contract unto our selves so great an easiness to obey, that it'll be difficult and hard to be disobedient. We shall be ready to Object to any masterful temptation, what Ioseph did to his tempting Mistress, how can we do this great wickedness, and since against God? wilful since will become such a stranger to us, we shall so loose its acquaintance by discontinuing to commit it, that we shall neither have the heart, nor the Face to own it.
I say, by a long and constant practice in the keeping of the Commandments, and going on a great while in the path of Righteousness, we shall forget the way back to our old Rebellions;
I say, by a long and constant practice in the keeping of the commandments, and going on a great while in the path of Righteousness, we shall forget the Way back to our old Rebellions;
and shall arrive at an averseness to those enticements, with which we were wont to converse with Pleasure. Ever saying (when we are tempted,) with the spouse in the Canticles, we have cast off our coat,
and shall arrive At an averseness to those enticements, with which we were wont to converse with Pleasure. Ever saying (when we Are tempted,) with the spouse in the Canticles, we have cast off our coat,
how shall we put it on? We have washt our feet, how shall we defile them? An inveterate habit of the soul (like such an habit of the Body, ) as it is not quickly gotten, so when it is, it is hardly lost. And as the habit of living wickedly turns our wickedness into our nature, that to cease from doing wickedly, all things in us must become new; so the habit of doing well, does so rivet and ingrain the love of Piety in our hearts, that 'tis well nigh as difficult to raze it out,
how shall we put it on? We have washed our feet, how shall we defile them? an inveterate habit of the soul (like such an habit of the Body,) as it is not quickly got, so when it is, it is hardly lost. And as the habit of living wickedly turns our wickedness into our nature, that to cease from doing wickedly, all things in us must become new; so the habit of doing well, does so rivet and ingrain the love of Piety in our hearts, that it's well High as difficult to raze it out,
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as that it has got the dominion over him? let him but have the Curiosity to make an obvious experiment, (for the sole want of which he understands not the pleasures of vertuous living, ) and, my life for his, it will set him free. Let him accustom himself as much to the keeping of the Commandments,
as that it has god the dominion over him? let him but have the Curiosity to make an obvious experiment, (for the sole want of which he understands not the pleasures of virtuous living,) and, my life for his, it will Set him free. Let him accustom himself as much to the keeping of the commandments,
as he has don unto the Breach and Transgression of them, and he will find himself as perfectly an humble servant unto Righteousness, as before he was a servant and slave to sin. Righteousness will get the Dominion over him;
as he has dONE unto the Breach and Transgression of them, and he will find himself as perfectly an humble servant unto Righteousness, as before he was a servant and slave to since. Righteousness will get the Dominion over him;
it will so lift up his reason above his Passions, and so bring down his Appetite to a subjection under his Will, as that the law in his members will but timorously war against the law in his mind. He will be passionately in love both with the Burthen, and the yoke, as with the Beauty and the Love of his master Christ. And like the Bondman in Exodus at the great year of Manumission, will rather be bored through the ear, than be free from Christ. The Apostles word is, He will be a new Creature;
it will so lift up his reason above his Passion, and so bring down his Appetite to a subjection under his Will, as that the law in his members will but timorously war against the law in his mind. He will be passionately in love both with the Burden, and the yoke, as with the Beauty and the Love of his master christ. And like the Bondman in Exodus At the great year of Manumission, will rather be bored through the ear, than be free from christ. The Apostles word is, He will be a new Creature;
and even those which heretofore were his most formidable Duties, will now at last so become his supream delights, that as he will not indure to do the things which he abominates, so as little will he be able to abstain from the duties he so much loves. Thus at last he will be brought into that blessed disability of wilful sinning, of which S. Iohn speaks in his first Epistle.
and even those which heretofore were his most formidable Duties, will now At last so become his supreme delights, that as he will not endure to do the things which he abominates, so as little will he be able to abstain from the duties he so much loves. Thus At last he will be brought into that blessed disability of wilful sinning, of which S. John speaks in his First Epistle.
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That is, he cannot sin wilfully, so as still to be regenerate; because he ceaseth to be regenerate by wilful sinning. Sins of Ignorance and frailty he cannot free himself from;
That is, he cannot sin wilfully, so as still to be regenerate; Because he ceases to be regenerate by wilful sinning. Sins of Ignorance and frailty he cannot free himself from;
We cannot shew it either to Christ, or to our Neighbour; or so much as to our selves. For S. Paul tells us expresly, that the salvifick grace of God, or the grace which bringeth Salvation, doth teach as many as do receive it without resistance, to live soberly, righteously, and godly in this present world.
We cannot show it either to christ, or to our Neighbour; or so much as to our selves. For S. Paul tells us expressly, that the salvific grace of God, or the grace which brings Salvation, does teach as many as do receive it without resistance, to live soberly, righteously, and godly in this present world.
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But now we cannot do either, unless we keep his Commandments, because by these we are precisely tyed up to all three. And so without the keeping of them we have no love at all.
But now we cannot do either, unless we keep his commandments, Because by these we Are precisely tied up to all three. And so without the keeping of them we have no love At all.
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For had we a real love to God, we should be Godly. Had we any to our Neighbour, we should be Righteous. And did we but truly love our selves, we should be Temperate, and Sober. That is to say, had we a solid and sincere love of Christ, either consider'd in himself, or consider'd in his Members, we should not fail, in good measure, to keep his Commandments. For what disparity could there be, betwixt our loving; and our not loving Christ,
For had we a real love to God, we should be Godly. Had we any to our Neighbour, we should be Righteous. And did we but truly love our selves, we should be Temperate, and Sobrium. That is to say, had we a solid and sincere love of christ, either considered in himself, or considered in his Members, we should not fail, in good measure, to keep his commandments. For what disparity could there be, betwixt our loving; and our not loving christ,
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And if they can but love him who are still keeping his Commandments, what great difference can there be, betwixt love, and hatred? what difference in the causes, when there is none in the effects? (to make it evident by a plain and familiar Instance) 'Tis not the least of his Commandments by which he obligeth us to submit our selves to every ordinance of man,
And if they can but love him who Are still keeping his commandments, what great difference can there be, betwixt love, and hatred? what difference in the Causes, when there is none in the effects? (to make it evident by a plain and familiar Instance) It's not the least of his commandments by which he obliges us to submit our selves to every Ordinance of man,
or others, that when they violate this Commandment, (given by Christ in his Apostle,) they only violate it in Love to the reformation of his Religion, and so Rebell against him in love to the advancement of his Glory, or only fight against him in Love to the propagation of his Gospel, do speak as absurd a contradiction,
or Others, that when they violate this Commandment, (given by christ in his Apostle,) they only violate it in Love to the Reformation of his Religion, and so Rebel against him in love to the advancement of his Glory, or only fight against him in Love to the propagation of his Gospel, do speak as absurd a contradiction,
Sect. 12. For this is one of the chiefest reasons, why he exacteth our obedience, even because our obedience is the strongest Argument of our Love. Could we love him without Obedience, he would not be so much offended (as now he is) with our Rebellions. That which most of all wounds him, is our unkindness; and this for our sakes, a great deal rather than for his own; because our want of kindness to him is only mischievous to our selves; It being That without which He is not able to make us Happy. And this does prompt me to descend to the second Inference which I propos'd,
Sect. 12. For this is one of the chiefest Reasons, why he exacteth our Obedience, even Because our Obedience is the Strongest Argument of our Love. Could we love him without obedience, he would not be so much offended (as now he is) with our Rebellions. That which most of all wounds him, is our unkindness; and this for our sakes, a great deal rather than for his own; Because our want of kindness to him is only mischievous to our selves; It being That without which He is not able to make us Happy. And this does prompt me to descend to the second Inference which I proposed,
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CHAP. II. That the greatest expression of Christ's love to us, is his taking it as a kindness, and as a kindness unto himself, that we will be but so wise, as to do our selves good: that we will not meddle with that which hurts us; but let misery alone;
CHAP. II That the greatest expression of Christ's love to us, is his taking it as a kindness, and as a kindness unto himself, that we will be but so wise, as to do our selves good: that we will not meddle with that which hurts us; but let misery alone;
why having given us his Commandments, to hedge us about, and to fence us in, that so it may be hard for us to fail of bliss; he adds to all the rest, this one Commandment, that (for the love we bear to him) we will keep his Commandments;
why having given us his commandments, to hedge us about, and to fence us in, that so it may be hard for us to fail of bliss; he adds to all the rest, this one Commandment, that (for the love we bear to him) we will keep his commandments;
or (which is most to our purpose,) because the scope of the Commandments given by Christ under the Gospel, is to make us such as He is, (so farr forth as we are capable,) both for Righteousness in this world,
or (which is most to our purpose,) Because the scope of the commandments given by christ under the Gospel, is to make us such as He is, (so Far forth as we Are capable,) both for Righteousness in this world,
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and for Beatitude in the next. This must therefore of necessity be the greatest expression of his love, for that the reason of his Commanding us to keep his Commandments, is not because it is for his interest,
and for Beatitude in the next. This must Therefore of necessity be the greatest expression of his love, for that the reason of his Commanding us to keep his commandments, is not Because it is for his Interest,
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but only because it is for ours. Could we possibly be happy without the keeping of his Commandments, he would not press the keeping of them with so much fervour. Were there two ways to heaven, one by faith and obedience, another by faith without obedience; the disobedience of our lives would never grieve him.
but only Because it is for ours. Could we possibly be happy without the keeping of his commandments, he would not press the keeping of them with so much fervour. Were there two ways to heaven, one by faith and Obedience, Another by faith without Obedience; the disobedience of our lives would never grieve him.
He would not so rigidly urge upon us the observation of his Law, if Salvation were to be had upon easier Terms. For I say he is so urgent to have us keep his Commandments, not so simply and precisely that his Commandments may be kept, as that by keeping them strictly, we may be sav'd. Our being saved is the end, (at least his being glorified in our Salvation, ) of which our keeping the Commandments is but a necessary medium conducing to it.
He would not so rigidly urge upon us the observation of his Law, if Salvation were to be had upon Easier Terms. For I say he is so urgent to have us keep his commandments, not so simply and precisely that his commandments may be kept, as that by keeping them strictly, we may be saved. Our being saved is the end, (At least his being glorified in our Salvation,) of which our keeping the commandments is but a necessary medium conducing to it.
Sect. 2. To contemplate the case in some obvious colour, let us suppose that a carnal, but affectionate Father, being about to leave the world, (as our Saviour then was,
Sect. 2. To contemplate the case in Some obvious colour, let us suppose that a carnal, but affectionate Father, being about to leave the world, (as our Saviour then was,
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] would we not esteem him a very fond Parent, and extremely concern'd in the outward happiness of his children? would we not look upon those his last words, as the most eminent expressions of his Fatherly care, touching the things of this perishing and fading world? what then shall we think of our Blessed Saviour? who having given us such Commandments as he knew had an aptness to keep us safe, and (not only so,
] would we not esteem him a very found Parent, and extremely concerned in the outward happiness of his children? would we not look upon those his last words, as the most eminent expressions of his Fatherly care, touching the things of this perishing and fading world? what then shall we think of our Blessed Saviour? who having given us such commandments as he knew had an aptness to keep us safe, and (not only so,
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And what is this but to say (in effect, and substance,) If ye love Me, be sure to love your own selves? Do me this curtesie at least, to be but as happy as I would have you. Alas!
And what is this but to say (in Effect, and substance,) If you love Me, be sure to love your own selves? Do me this courtesy At least, to be but as happy as I would have you. Alas!
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If there is any thing in the world which ye will do for my sake, do not ruin yourselves forever. But for the love ye bear to me, keep those Commandments, which unless ye duly keep, ye cannot keep your own souls. Ye cannot keep them (I say) from the Roaring Lyon, who night and day goeth about, seeking whom he may devour. My Commandments are the Amulets, which, by being well kept, must keep you from him.
If there is any thing in the world which you will do for my sake, do not ruin yourselves forever. But for the love you bear to me, keep those commandments, which unless you duly keep, you cannot keep your own Souls. You cannot keep them (I say) from the Roaring lion, who night and day Goes about, seeking whom he may devour. My commandments Are the Amulets, which, by being well kept, must keep you from him.
Sect. 3. Now if our Saviour is so affectionate and kind to us, as to take it for a kindness, that we be kind unto our selves, and that we keep his Commandments, not at all for his good,
Sect. 3. Now if our Saviour is so affectionate and kind to us, as to take it for a kindness, that we be kind unto our selves, and that we keep his commandments, not At all for his good,
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but intirely for our own; why should we either so despise or so hate our own Souls, as to be negligent in the keeping of those Commandments, for the keeping of which we shall not only be rewarded in time to come,
but entirely for our own; why should we either so despise or so hate our own Souls, as to be negligent in the keeping of those commandments, for the keeping of which we shall not only be rewarded in time to come,
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but in the keeping of which there is great Reward? great Reward even then when 'tis attended with Persecutions, because they very well consist with our Receiving an hundredfold now in this present world, besides the happiness in reversion, which will fall to us in the next. There are such secret Retributions, of Peace, and comfort, and Ioy unspeakable, conveigh'd by God into the Soul of one who truly loves Christ, and duly keeps his Commandments, and is under persecution for doing both, that our Lord might well joyn the NONLATINALPHABET with the NONLATINALPHABET, the present Reward with the present sufferings. For in this keeping of his Commandments, that Real Godliness does consist, whereof S. Paul saith to Timothy, that it is profitable for all things. And that for this reason,
but in the keeping of which there is great Reward? great Reward even then when it's attended with Persecutions, Because they very well consist with our Receiving an hundredfold now in this present world, beside the happiness in reversion, which will fallen to us in the next. There Are such secret Retributions, of Peace, and Comfort, and Joy unspeakable, conveyed by God into the Soul of one who truly loves christ, and duly keeps his commandments, and is under persecution for doing both, that our Lord might well join the with the, the present Reward with the present sufferings. For in this keeping of his commandments, that Real Godliness does consist, whereof S. Paul Says to Timothy, that it is profitable for all things. And that for this reason,
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because besides its own sweetness, (which makes it delicious unto all, whose Spirits are not so incrassate as to have quite lost their Tast, ) It yields to those that are owners of it, often-recurring Praelibations of the glory to be reveal'd. For this I humbly conceive to be the meaning of S. Paul, when he saith, It hath the Promise even of this present life, as well as of that which is to come.
Because beside its own sweetness, (which makes it delicious unto all, whose Spirits Are not so incrassate as to have quite lost their Taste,) It yields to those that Are owners of it, often-recurring Praelibations of the glory to be revealed. For this I humbly conceive to be the meaning of S. Paul, when he Says, It hath the Promise even of this present life, as well as of that which is to come.
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And not only so, but 'tis profitable besides, as to our Bodily injoyments, those of meat, drink, and cloathing; so farr forth as they conduce to the solidest comforts of a mans life.
And not only so, but it's profitable beside, as to our Bodily enjoyments, those of meat, drink, and clothing; so Far forth as they conduce to the solidest comforts of a men life.
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For tis to these our Lord referrs, when he makes this solemn promise, (unto such as seek first the Kingdom of God and his Righteousness, ) that all these things shall be added to them. Added (he means) in measure, though not excess. Added to satisfie, though not to satiate. Added for health, though not for surseit. Added as a Blessing, though not as turn'd into a Curse. For 'tis not the Glutton, or the Drunkard, But 'tis the sober man and Temperate, who eats and drinks with the greatest Pleasure, (And to whom his very meals are not only his Delights, but his Duties too,) And that for this reason,
For this to these our Lord refers, when he makes this solemn promise, (unto such as seek First the Kingdom of God and his Righteousness,) that all these things shall be added to them. Added (he means) in measure, though not excess. Added to satisfy, though not to satiate. Added for health, though not for surseit. Added as a Blessing, though not as turned into a Curse. For it's not the Glutton, or the Drunkard, But it's the Sobrium man and Temperate, who eats and drinks with the greatest Pleasure, (And to whom his very meals Are not only his Delights, but his Duties too,) And that for this reason,
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Because his palate is uncorrupted, and his Appetite undebaucht. Which when Gnephacthus the King of Egypt (like Epicurus and Eudoxus. ) had found to be true by some Experiments, he preferred from thence forwards a Course of Abstinence and Sobriety, not as the better habit only,
Because his palate is uncorrupted, and his Appetite undebauched. Which when Gnephacthus the King of Egypt (like Epicurus and Eudoxus.) had found to be true by Some Experiments, he preferred from thence forward a Course of Abstinence and Sobriety, not as the better habit only,
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but as the greater sensuality. For so 'tis order'd by our Creator, (whose wisdom and goodness are in nothing more seen,) that the Innocentest pleasures upon earth are still the greatest and the most lasting. Such as are the high Pleasures of being perfectly in Health, which (in the Judgment of learned Philo the best Philosopher of the Jews) is the most natural effect and reward of Temperance. And sure the Pleasures of perfect Health are very much greater than can be known, until reveal'd and set off by the paynes of Sickness. Now as Temperance, under God, is the Cause of Health,
but as the greater sensuality. For so it's ordered by our Creator, (whose Wisdom and Goodness Are in nothing more seen,) that the Innocentest pleasures upon earth Are still the greatest and the most lasting. Such as Are the high Pleasures of being perfectly in Health, which (in the Judgement of learned Philo the best Philosopher of the jews) is the most natural Effect and reward of Temperance. And sure the Pleasures of perfect Health Are very much greater than can be known, until revealed and Set off by the pains of Sickness. Now as Temperance, under God, is the Cause of Health,
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Which being Instances or Branches of our obedience to Christs Commands, do thus afford us one example of our very great Reward in the keeping of them. It is a Paradox (I confess) to the men of this world, that our Christian Service should be its own Recompence; that even our work should be one kind of wages; and that besides our reward for the keeping of the Commandments, it should be (over and above) our Reward to keep them.
Which being Instances or Branches of our Obedience to Christ Commands, do thus afford us one Exampl of our very great Reward in the keeping of them. It is a Paradox (I confess) to the men of this world, that our Christian Service should be its own Recompense; that even our work should be one kind of wages; and that beside our reward for the keeping of the commandments, it should be (over and above) our Reward to keep them.
But as there is hardly any thing false, which doth not seem to be true, (to one or other,) so there is hardly any thing true, which (to one sort or other,) is not seemingly false. As Christ himself, so the Commandments of Christ, are a stumbling block to some, and arrant foolishness to others. For men of sensual apprehensions cannot discern those felicities, which do naturally arise from the constant keeping of the Commandments;
But as there is hardly any thing false, which does not seem to be true, (to one or other,) so there is hardly any thing true, which (to one sort or other,) is not seemingly false. As christ himself, so the commandments of christ, Are a stumbling block to Some, and arrant foolishness to Others. For men of sensual apprehensions cannot discern those felicities, which do naturally arise from the constant keeping of the commandments;
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partly because they do not keep them, and so are ignorant of their sweetness for want of tryal; partly because they are fleshly minded, and so are blind to those things which must be spiritually discern'd.
partly Because they do not keep them, and so Are ignorant of their sweetness for want of trial; partly Because they Are fleshly minded, and so Are blind to those things which must be spiritually discerned.
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Sect. 4. But now (besides that we have it in an express text of Scripture, that in the keeping of the Commandments there is great Reward, Psal. 19. 11.) first we can prove it by the experience of excellent persons in holy Scripture.
Sect. 4. But now (beside that we have it in an express text of Scripture, that in the keeping of the commandments there is great Reward, Psalm 19. 11.) First we can prove it by the experience of excellent Persons in holy Scripture.
Sect. 5. I cannot begin to prove this from a better Topick than experience; nor from a better experience than that of David; who hath put it upon Record in the most notable of his Psalms, (I mean the 119) that of all the good things ▪ which were desirable here on earth, the very keeping of his Commandments did still afford him a supply.
Sect. 5. I cannot begin to prove this from a better Topic than experience; nor from a better experience than that of David; who hath put it upon Record in the most notable of his Psalms, (I mean the 119) that of all the good things ▪ which were desirable Here on earth, the very keeping of his commandments did still afford him a supply.
Sect. 6. First in the time of his Distress, he found it his Comfort, and support. Unless thy law had been my delight, I should have perished in mine affliction.
Sect. 6. First in the time of his Distress, he found it his Comfort, and support. Unless thy law had been my delight, I should have perished in mine affliction.
As if he should have said in plainer terms, [ O my God, since I am friendless, and in a very strange Countrey, and am to take a great Iourney through all the difficulties and Horrors of an Inhospitable desert, wherein are many salvage Beasts to be encountred in the way; O do not take away my staff, deprive me not of my Provision, do not bereave me of my guide, let not thy Commandments be kept from mine eyes.
As if he should have said in plainer terms, [ O my God, since I am friendless, and in a very strange Country, and am to take a great Journey through all the difficulties and Horrors of an Inhospitable desert, wherein Are many salvage Beasts to be encountered in the Way; O do not take away my staff, deprive me not of my Provision, do not bereave me of my guide, let not thy commandments be kept from mine eyes.
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For without the Refreshment and help of Them, what can accompany and conduct me into the land of the living? whatsoever thou dost unto me, give me not over to disobedience; or whatsoever thou hidest from me, O hide not thy Commandments. Take away any thing, rather than Them. That is so terrible a divorce,
For without the Refreshment and help of Them, what can accompany and conduct me into the land of the living? whatsoever thou dost unto me, give me not over to disobedience; or whatsoever thou hidest from me, Oh hide not thy commandments. Take away any thing, rather than Them. That is so terrible a divorce,
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Sect. 7. Again, the keeping of the Commandments was Davids wisdom. For no sooner had he said I have more knowledge than my Teachers, but straight he added this Reason, because I keep thy Commandments.
Sect. 7. Again, the keeping of the commandments was Davids Wisdom. For no sooner had he said I have more knowledge than my Teachers, but straight he added this Reason, Because I keep thy commandments.
to wit the wide and broad way, by which they were led unto Destruction. But 'twas the Policy of David, to keep the statutes of his Creator; to wit the streight and narrow way which leads directly unto life. The Fool is He who proudly walks upon a Precipice; but the meek man is wise, because he walks in plain ground. And as the fear of the Lord is the beginning of wisdom;
to wit the wide and broad Way, by which they were led unto Destruction. But 'twas the Policy of David, to keep the statutes of his Creator; to wit the straight and narrow Way which leads directly unto life. The Fool is He who proudly walks upon a Precipice; but the meek man is wise, Because he walks in plain ground. And as the Fear of the Lord is the beginning of Wisdom;
And as Darius, being in love, is said to have gaped upon Apame with open mouth, (1 Esdras 4. 31.) so we are told by King David, that he open'd his mouth,
And as Darius, being in love, is said to have gaped upon Apame with open Mouth, (1 Ezra 4. 31.) so we Are told by King David, that he opened his Mouth,
Sect. 9. Again, the keeping of the Commandments was Davids project of Advantage. He seiz'd upon them as his heritage for ever, and such an Heritage too,
Sect. 9. Again, the keeping of the commandments was Davids project of Advantage. He seized upon them as his heritage for ever, and such an Heritage too,
than to dwell in the Courts of Princes. For he that keeps closest to the Commandments of God, does hold the highest Rank in the Court of Heaven. An honour every way adequate to the most infinite Ambition.
than to dwell in the Courts of Princes. For he that keeps closest to the commandments of God, does hold the highest Rank in the Court of Heaven. an honour every Way adequate to the most infinite Ambition.
Sect. 11. Lastly, the keeping of the Commandments was Davids liberty and freedom. I shall run the way of thy Commandments, when thou hast set my heart at liberty.
Sect. 11. Lastly, the keeping of the commandments was Davids liberty and freedom. I shall run the Way of thy commandments, when thou hast Set my heart At liberty.
( Ioh. 15. 15.) and we know the word Friend does import a Freedom. But because the word Commandment implyes a Master, and a Servant, or else a Soveraign, and a Subject; whilst Friendship by Philosophers is said to be amongst equals; we must therefore distinguish betwixt liberty and looseness, betwixt a Free-subject, and a Rebellious one, betwixt a servant set free, and freeing himself before his time.
(John 15. 15.) and we know the word Friend does import a Freedom. But Because the word Commandment Implies a Master, and a Servant, or Else a Sovereign, and a Subject; while Friendship by Philosophers is said to be among equals; we must Therefore distinguish betwixt liberty and looseness, betwixt a Free-subject, and a Rebellious one, betwixt a servant Set free, and freeing himself before his time.
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Rebellion is to be reckon'd the greatest Tyrant in the world, as enslaving us to the meanness of being Rebels. The truest liberty of the Subject consists in loyalty and obedience to just Authority and Command, not as of necessity, but out of choice. The Prison makes me no prisoner, whilst I choose the confinement which men inflict.
Rebellion is to be reckoned the greatest Tyrant in the world, as enslaving us to the meanness of being Rebels. The Truest liberty of the Subject consists in loyalty and Obedience to just authority and Command, not as of necessity, but out of choice. The Prison makes me no prisoner, while I choose the confinement which men inflict.
Else a Prince would be a Prisoner, whensoever he pleaseth to be retir'd. Alexander the great was the greatest Prisoner, when he childishly wept for a second world. For as we measure any mans neediness, not by the littleness of his Possessions, but by the greatness of his Desires; so a Prisoner is one who does want more room, who thinks his House is too little, and his Territories too narrow, and therefore labours at least to enlarge his Borders. But the Commandments of Christ do try us up to Contentment; in which is the Absence of all Desire; and in this is perfect freedom. For when the thing which is commanded is to be absolutely free, (especially from the Tyranny and yoke of Sin, ) we cannot be the less free, by being obligingly commanded. There cannot sure be any servitude in our being oblig'd to be happy. For then the Angels that never fell would be enslav'd by their confirmation. No, our Servitude does consist in our being over-rul'd to contrive our misery, not in our being only commanded to seek our Bliss. Suppose a Master commands his Servant even to go whether he pleases, and to do what he lists; that is, in effect, to be a very free-man. We cannot say he is enslav'd, because commanded to be at liberty. For a man to be commanded to use his freedom, hath nothing in it of Impropriety; but to be free, and yet enslav'd, imply's a flat contradiction. It was not by exemption from Gods Commands but in regard of his rigid obedience to them, that Abraham was called the Friend of God. And our Saviour would have us rise, from the lowness of Servants, unto the Dignity of Friends, not by being familiar with him,
Else a Prince would be a Prisoner, whensoever he Pleases to be retired. Alexander the great was the greatest Prisoner, when he childishly wept for a second world. For as we measure any men neediness, not by the littleness of his Possessions, but by the greatness of his Desires; so a Prisoner is one who does want more room, who thinks his House is too little, and his Territories too narrow, and Therefore labours At least to enlarge his Borders. But the commandments of christ do try us up to Contentment; in which is the Absence of all Desire; and in this is perfect freedom. For when the thing which is commanded is to be absolutely free, (especially from the Tyranny and yoke of since,) we cannot be the less free, by being obligingly commanded. There cannot sure be any servitude in our being obliged to be happy. For then the Angels that never fell would be enslaved by their confirmation. No, our Servitude does consist in our being overruled to contrive our misery, not in our being only commanded to seek our Bliss. Suppose a Master commands his Servant even to go whither he Pleases, and to do what he lists; that is, in Effect, to be a very freeman. We cannot say he is enslaved, Because commanded to be At liberty. For a man to be commanded to use his freedom, hath nothing in it of Impropriety; but to be free, and yet enslaved, imply's a flat contradiction. It was not by exemption from God's Commands but in regard of his rigid Obedience to them, that Abraham was called the Friend of God. And our Saviour would have us rise, from the lowness of Servants, unto the Dignity of Friends, not by being familiar with him,
The degrees of our obedience may fitly be call'd the stairs of honour, by which we climb up into an intimate Friendship with our Redeemer; yea, (which is more to be admir'd) into a mutual Inherence, and Cohabitation. For S. Iohn tells us expresly, that he who keepeth the Commandments of Christ, dwelleth in Christ, and Christ in him.
The Degrees of our Obedience may fitly be called the stairs of honour, by which we climb up into an intimate Friendship with our Redeemer; yea, (which is more to be admired) into a mutual Inherence, and Cohabitation. For S. John tells us expressly, that he who Keepeth the commandments of christ, dwells in christ, and christ in him.
from Davids experience, attested to us in the Psalms, to the promise of Christ, (the son of David ) in the two next verses before my Text. A signal promise, repeated twice in a Breath; as 'twere on purpose to rouze up our drowzy souls,
from Davids experience, attested to us in the Psalms, to the promise of christ, (the son of David) in the two next Verses before my Text. A signal promise, repeated twice in a Breath; as 'twere on purpose to rouse up our drowsy Souls,
and to provoke us unto obedience by a redoubled Reflexion on our Advantage. What can be more for our Advantage, or more agreeable to the Ambitions, both of the Flesh, and of the Spirit, than to have our own wills, and to be masters of all we have a mind to,
and to provoke us unto Obedience by a redoubled Reflection on our Advantage. What can be more for our Advantage, or more agreeable to the Ambitions, both of the Flesh, and of the Spirit, than to have our own wills, and to be Masters of all we have a mind to,
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(v. 14.) A promise sufficient to make us startle unless we consider it long enough, to grasp the whole of its Importance. For we see 'tis universal; NONLATINALPHABET, if any thing, and NONLATINALPHABET, whatsoever; we shall have what we ask, without exception. And universal as it is, it is inculcated, and insorc't, by a sacred kind of Tautology. From whence 'tis obvious to inferr, (as it is useful to observe,) that although vain Repetitions are worthily blam'd by our blessed Saviour,
(v. 14.) A promise sufficient to make us startle unless we Consider it long enough, to grasp the Whole of its Importance. For we see it's universal;, if any thing, and, whatsoever; we shall have what we ask, without exception. And universal as it is, it is inculcated, and insorced, by a sacred kind of Tautology. From whence it's obvious to infer, (as it is useful to observe,) that although vain Repetitions Are worthily blamed by our blessed Saviour,
yet there are many Repetitions which are not vain. It is so farr from being vain for our Lord here to tell us the same thing twice, that 'tis to rivet it in our memories, and to imprint it in our minds. And what is that which he desires may take so deep an Impression in us,
yet there Are many Repetitions which Are not vain. It is so Far from being vain for our Lord Here to tell us the same thing twice, that it's to rivet it in our memories, and to imprint it in our minds. And what is that which he Desires may take so deep an Impression in us,
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but that we shall have our own asking, if we will but so love him as to keep his Commandments? Compare the Text with the Context, the condition of the promise with the promise it self, and you will find that the scope of the whole is this. If you will do my will, I will not fail to do yours. If ye will but hear me, speaking to you in my Precepts, I will be sure to hear you speaking to me in your Prayers. Give me the little that I ask, and you shall have your own asking. Put your selves into a capacity of injoying as much as you can desire. Apply your selves to such a course,
but that we shall have our own asking, if we will but so love him as to keep his commandments? Compare the Text with the Context, the condition of the promise with the promise it self, and you will find that the scope of the Whole is this. If you will do my will, I will not fail to do yours. If you will but hear me, speaking to you in my Precepts, I will be sure to hear you speaking to me in your Prayers. Give me the little that I ask, and you shall have your own asking. Put your selves into a capacity of enjoying as much as you can desire. Apply your selves to such a course,
as by which ye may make me your own, and have all my Mercies at your disposal. For on condition that ye love me, and keep my Commandments, I will do what ye will have me;
as by which you may make me your own, and have all my mercies At your disposal. For on condition that you love me, and keep my commandments, I will do what you will have me;
That this is here our Saviours meaning, will undeniably appear from those parallel words, 1 Iohn 3. 22. Whatsoever we ask we receive of him, because we keep his Commandments.
That this is Here our Saviors meaning, will undeniably appear from those parallel words, 1 John 3. 22. Whatsoever we ask we receive of him, Because we keep his commandments.
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Not whilst, but because. Not at that time, but for that reason. Compare this again with those other expressions of Christ himself, Iohn 15. 7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be don:
Not while, but Because. Not At that time, but for that reason. Compare this again with those other expressions of christ himself, John 15. 7. If you abide in me, and my words abide in you, you shall ask what you will, and it shall be dONE:
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as it stands in relation to the Context,) by how much the longer we think upon it, we shall admire it so much the more. Admit that we were to make the greatest promise to be imagin'd to Christ himself;
as it Stands in Relation to the Context,) by how much the longer we think upon it, we shall admire it so much the more. Admit that we were to make the greatest promise to be imagined to christ himself;
Sect. 13. Where now lyes the difference betwixt God's doing our will, and our doing His, since he is pleas'd to bind himself by such an astonishing kind of promise, (no less than 4 times repeated in the very same Sermon) that all we ask shall be don, ask what we will? Certainly the difference is only this;
Sect. 13. Where now lies the difference betwixt God's doing our will, and our doing His, since he is pleased to bind himself by such an astonishing kind of promise, (no less than 4 times repeated in the very same Sermon) that all we ask shall be dONE, ask what we will? Certainly the difference is only this;
that God does satisfie our wills, by way of answer to our Petitions; and we do Homage unto His, by way of Answer to his Commands. His compliance with us is an act of Grace; and ours with Him an act of Duty. God reveals his will to us, by way of Empire and Exaction, because he is our Creator, and we the work of his Hands. We exhibit our wills to Him by way of Intreaty and Supplication, because he is as our Potter, and we his clay. In this then we differ, that we intreat, whilst he Commands; but in this we agree, that we would have our wills don; He by us, and we by Him. Nay what will ye say,
that God does satisfy our wills, by Way of answer to our Petitions; and we do Homage unto His, by Way of Answer to his Commands. His compliance with us is an act of Grace; and ours with Him an act of Duty. God reveals his will to us, by Way of Empire and Exaction, Because he is our Creator, and we the work of his Hands. We exhibit our wills to Him by Way of Entreaty and Supplication, Because he is as our Potter, and we his clay. In this then we differ, that we entreat, while he Commands; but in this we agree, that we would have our wills dONE; He by us, and we by Him. Nay what will you say,
Here is God (ye see) beseeching us, and Jesus Christ praying to us, (for what he does by his Embassadors, he truly does, ) that having don him all the wrong, we will admit of a Reconcilement, that is to say, that we will love him,
Here is God (you see) beseeching us, and jesus christ praying to us, (for what he does by his ambassadors, he truly does,) that having dONE him all the wrong, we will admit of a Reconcilement, that is to say, that we will love him,
and keep his Commandments. Herein then consisteth the great Advantage of our obedience, that whilst 'tis doing God's will, it moveth God to do ours. Which must not be accus'd as a bold expression, because we are taught it by God himself. For if we keep his Commandments we shall abide in his love, ( Iohn 15. 10.) And if we abide in his love, all we ask shall be don, ask what we will, Iohn 15. 7.
and keep his commandments. Herein then Consisteth the great Advantage of our Obedience, that while it's doing God's will, it moves God to do ours. Which must not be accused as a bold expression, Because we Are taught it by God himself. For if we keep his commandments we shall abide in his love, (John 15. 10.) And if we abide in his love, all we ask shall be dONE, ask what we will, John 15. 7.
Sect. 14. But here it may easily be objected to all that hath hitherto been spoken, that however our Saviour hath made this Promise, yet not one of his Disciples hath ever seen its Performance. For where is he in all the world, who can say his Petitions have all been granted? how many sick and poor Christians have pray'd to Christ for health and honour, who yet have dyed of their diseases in perfect beggary, and dropt unregarded into a grave of forgetfulness and obscurity?
Sect. 14. But Here it may Easily be objected to all that hath hitherto been spoken, that however our Saviour hath made this Promise, yet not one of his Disciples hath ever seen its Performance. For where is he in all the world, who can say his Petitions have all been granted? how many sick and poor Christians have prayed to christ for health and honour, who yet have died of their diseases in perfect beggary, and dropped unregarded into a grave of forgetfulness and obscurity?
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Sect. 15. The Answer to this will be short and obvious. That the great and precious promise is not absolute but conditional. Had the promise been absolute, the objection brought to it had not been capable of an Answer; it would not lye in our power to clear our Saviour from breach of Promise. But the promise being conditional, is more or less to be perform'd by him that made it,
Sect. 15. The Answer to this will be short and obvious. That the great and precious promise is not absolute but conditional. Had the promise been absolute, the objection brought to it had not been capable of an Answer; it would not lie in our power to clear our Saviour from breach of Promise. But the promise being conditional, is more or less to be performed by him that made it,
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as the condition shall be observed by them on whom it is injoyn'd. Now thus stands the Case betwixt our Saviour and our selves. In the two next verses before my Text, (and Iohn 15. 7.) we have a general promise bestowed on his part;
as the condition shall be observed by them on whom it is enjoined. Now thus Stands the Case betwixt our Saviour and our selves. In the two next Verses before my Text, (and John 15. 7.) we have a general promise bestowed on his part;
and in the words next after we have a reasonable condition requir'd on Ours. The promise is on his part, that we shall have what we ask, ask what we will.
and in the words next After we have a reasonable condition required on Ours. The promise is on his part, that we shall have what we ask, ask what we will.
Now the man being nam'd who hath not broken the condition, it will be easy to name the man in whom the promise hath been accomplish't. In the very same measure we mete to Christ, it is but just he should mete to us. If we will needs reject his Precepts, how can he do less than neglect our prayers? with what modesty can we expect, that he should give us what we desire, whilst we pay him not the tribute which He commands? what incouragement has our Saviour to be still gratifying of us, whose common practice it is to incense or grieve him? nay, (to deal freely with our selves, and but ingenuously with Christ, ) what man is there amongst us who is not ready to confess, that we have cross't his will, more than he hath cross't ours? had not he been more inclinable to grant our Prayers, than we commonly have been to yield obedience to his commands, what should we many times have don for Food and Rayment? how could we sow in the spring, with any expectation to reap in Autumn? this may therefore be sufficient to free his promise from the objection, that he performes more of it,
Now the man being named who hath not broken the condition, it will be easy to name the man in whom the promise hath been accomplished. In the very same measure we meet to christ, it is but just he should meet to us. If we will needs reject his Precepts, how can he do less than neglect our Prayers? with what modesty can we expect, that he should give us what we desire, while we pay him not the tribute which He commands? what encouragement has our Saviour to be still gratifying of us, whose Common practice it is to incense or grieve him? nay, (to deal freely with our selves, and but ingenuously with christ,) what man is there among us who is not ready to confess, that we have crossed his will, more than he hath crossed ours? had not he been more inclinable to grant our Prayers, than we commonly have been to yield Obedience to his commands, what should we many times have dONE for Food and Raiment? how could we sow in the spring, with any expectation to reap in Autumn? this may Therefore be sufficient to free his promise from the objection, that he performs more of it,
Nay as his promise is vastly greater, than we have the goodness to deserve; so his performance of it is more, than we have the Impudence to require. For if we love him but little, he grants us much, if we obey him but seldom, he thanks us often. And if he gives us not all we ask, it is because we do not love him with all the love that he requires; such as employ's our whole strength in the constant keeping of his commandments.
Nay as his promise is vastly greater, than we have the Goodness to deserve; so his performance of it is more, than we have the Impudence to require. For if we love him but little, he grants us much, if we obey him but seldom, he thanks us often. And if he gives us not all we ask, it is Because we do not love him with all the love that he requires; such as employ's our Whole strength in the constant keeping of his Commandments.
Sect. 16. The objection being thus answer'd, and the promise of our Saviour thereby made clear, I proceed from the second, to the third Topick which I propos'd;
Sect. 16. The objection being thus answered, and the promise of our Saviour thereby made clear, I proceed from the second, to the third Topic which I proposed;
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Sect. 17. First twill be granted by all the world, as well by the Iew, as by the Christian, as well by the heathen, as by the Iew, as well by the Atheist, as by the Heathen, all will say with one mouth, that they desire to be happy, and that happiness is so lovely, they cannot choose but desire it.
Sect. 17. First 'twill be granted by all the world, as well by the Iew, as by the Christian, as well by the heathen, as by the Iew, as well by the Atheist, as by the Heathen, all will say with one Mouth, that they desire to be happy, and that happiness is so lovely, they cannot choose but desire it.
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But happiness cannot be refus'd, by any man who does believe it is truly such. Consummate happiness is the center towards which we all travail, let our errors and vices be what they will;
But happiness cannot be refused, by any man who does believe it is truly such. Consummate happiness is the centre towards which we all travail, let our errors and vices be what they will;
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and however we may differ about the way that leads to it, yet we agree in our Intentions to hit the end. For though there are that seek death, and with Hell are at agreement, and pull destruction upon themselves with the work of their Hands; yet 'tis because they mistake their Bliss, not because they prefer their miserie. Every man in the world does love the quenching of his thirst;
and however we may differ about the Way that leads to it, yet we agree in our Intentions to hit the end. For though there Are that seek death, and with Hell Are At agreement, and pull destruction upon themselves with the work of their Hands; yet it's Because they mistake their Bliss, not Because they prefer their misery. Every man in the world does love the quenching of his thirst;
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Desire is the thirst of every mans Soul; Satisfaction is the quenching of all Desire. And though a man wanders never so much in the way that he is going, yet the end of his Iourney is satisfaction. So that ayming (as we do) at being happy, and setting out (as we do) from the pure hands of a Creator, we should not be able to miss of happiness, were there not many ways of erring, betwixt the circumference, and the center. Epicurus went one way, Eudoxus another, Diodorus a third, Herillus a fourth, the Stoicks a fifth, the Peripateticks a sixth, (as hath been elsewhere observed) the Gymnosophists a seventh, the Herodians an eighth, the Mahomedans a ninth, and we who are Christians do go a tenth; but all agree in their desires of being as happy as it is possible. This I therefore set down as my first postulatum, and as that which will be granted by men of all sects; that though happiness is mistaken by several sects,
Desire is the thirst of every men Soul; Satisfaction is the quenching of all Desire. And though a man wanders never so much in the Way that he is going, yet the end of his Journey is satisfaction. So that aiming (as we do) At being happy, and setting out (as we do) from the pure hands of a Creator, we should not be able to miss of happiness, were there not many ways of erring, betwixt the circumference, and the centre. Epicurus went one Way, Eudoxus Another, Diodorus a third, Herillus a fourth, the Stoics a fifth, the Peripatetics a sixth, (as hath been elsewhere observed) the Gymnosophists a seventh, the Herodians an eighth, the Mahomedans a ninth, and we who Are Christians do go a tenth; but all agree in their Desires of being as happy as it is possible. This I Therefore Set down as my First postulatum, and as that which will be granted by men of all Sects; that though happiness is mistaken by several Sects,
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Sect. 18. It will secondly be granted by men of all sects, that a mans happiness does consist in the complete satisfaction of his desires. For our desires are our capacities, or our emptiness of soul.
Sect. 18. It will secondly be granted by men of all Sects, that a men happiness does consist in the complete satisfaction of his Desires. For our Desires Are our capacities, or our emptiness of soul.
Now because there is nothing which nature hates more, than to be empty, or in want, there can be nothing more natural, than to covet a fulness, or satisfaction. But the largest of Vessels can want no more than it will hold, nor can it covet more than will make it full. And therefore the filling of our desires (vessels of infinite capacity ) cannot choose but be that, wherein our happiness does consist. Which fulfilling of our desires is nothing else but contentment, or satisfaction.
Now Because there is nothing which nature hates more, than to be empty, or in want, there can be nothing more natural, than to covet a fullness, or satisfaction. But the Largest of Vessels can want no more than it will hold, nor can it covet more than will make it full. And Therefore the filling of our Desires (vessels of infinite capacity) cannot choose but be that, wherein our happiness does consist. Which fulfilling of our Desires is nothing Else but contentment, or satisfaction.
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Sect. 19. Now hence it follows unavoidably, that if a mans Happiness does consist in the complete satisfaction of his desires; and if that is nothing else,
Sect. 19. Now hence it follows avoidable, that if a men Happiness does consist in the complete satisfaction of his Desires; and if that is nothing Else,
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but an absolute contentment, or self-sufficience; and if the Commandments of Christ do ty us up, or oblige us to such contentment; then his Commandments of necessity do make it our duty to be happy, and by consequence an happiness to do our Duty.
but an absolute contentment, or self-sufficience; and if the commandments of christ do ty us up, or oblige us to such contentment; then his commandments of necessity do make it our duty to be happy, and by consequence an happiness to do our Duty.
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In this there is nothing to be deny'd, no not so much as by the Atheist, unless it be that Christs commandments do oblige us to contentment, or self-sufficience; and that will easily be prov'd by the Tenor of them, which himself hath sum'd up in the 12 chap. of S. Mark v. 30, 31. where all the law and the Prophets are said to hang upon these two hinges, Thou shalt love the Lord thy God with all thine heart, with all thy mind, with all thy soul, and with all thy strength;
In this there is nothing to be denied, no not so much as by the Atheist, unless it be that Christ Commandments do oblige us to contentment, or self-sufficience; and that will Easily be proved by the Tenor of them, which himself hath summed up in the 12 chap. of S. Mark v. 30, 31. where all the law and the prophets Are said to hang upon these two hinges, Thou shalt love the Lord thy God with all thine heart, with all thy mind, with all thy soul, and with all thy strength;
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in whatsoever state he is, he will be sure to be content; he will not (with Martha ) be sollicitous and careful of many things; but espowse (with Mary ) the one thing that is necessary.
in whatsoever state he is, he will be sure to be content; he will not (with Martha) be solicitous and careful of many things; but espowse (with Marry) the one thing that is necessary.
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and the tranquillity of his Conscience will be the beginning of his Bliss. Thus it must needs be with him, who is perfectly amorous of his Maker; and perfectly amorous of his Maker he needs must be, who loves him with all his heart and soul.
and the tranquillity of his Conscience will be the beginning of his Bliss. Thus it must needs be with him, who is perfectly Amoros of his Maker; and perfectly Amoros of his Maker he needs must be, who loves him with all his heart and soul.
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and the effect of this duty is full contentment and satisfaction. For we are neighbours unto all, for whom Christ dyed; and he dyed for our enemies, as well as Friends; and if we love all the world for which Christ dyed, with such a singleness of love as we love our selves with, we cannot fail of observing that other Precept of our Saviour, Matth. 7. 12. which is the doing unto others, as we would that others should do to us.
and the Effect of this duty is full contentment and satisfaction. For we Are neighbours unto all, for whom christ died; and he died for our enemies, as well as Friends; and if we love all the world for which christ died, with such a singleness of love as we love our selves with, we cannot fail of observing that other Precept of our Saviour, Matthew 7. 12. which is the doing unto Others, as we would that Others should do to us.
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And then, by a consequence unavoidable, we shall not covet another mans goods, because we would not that another should covet ours. And coveting nothing that is anothers, we cannot choose but be satisfied and contented with our own. And in contentment or satisfaction, (which are Synonymous) it will be granted by all the world that real happiness does consist.
And then, by a consequence unavoidable, we shall not covet Another men goods, Because we would not that Another should covet ours. And coveting nothing that is another's, we cannot choose but be satisfied and contented with our own. And in contentment or satisfaction, (which Are Synonymous) it will be granted by all the world that real happiness does consist.
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Sect. 20. Now if the loving of one another, even as Christ hath loved us, and as our selves do love our selves, does infer our loving God, with all our heart, (as S. Iohn does clearly intimate, 1 Ioh. 4. 20.) And if the Commandments of our Lord do amount all to this, that we love one another with such a love;
Sect. 20. Now if the loving of one Another, even as christ hath loved us, and as our selves do love our selves, does infer our loving God, with all our heart, (as S. John does clearly intimate, 1 John 4. 20.) And if the commandments of our Lord do amount all to this, that we love one Another with such a love;
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(as our Lord does clearly intimate in the 13, 14, 15, and 17. chapters of S. Iohn's Gospel; ) then we discern the great reason of those expressions of S. Paul, He that loveth another hath fulfilled the law. And all the law is fulfilled in this one word, thou shalt love thy Neighbour as thy self.
(as our Lord does clearly intimate in the 13, 14, 15, and 17. Chapters of S. Iohn's Gospel;) then we discern the great reason of those expressions of S. Paul, He that loves Another hath fulfilled the law. And all the law is fulfilled in this one word, thou shalt love thy Neighbour as thy self.
And if these things are so, then all the moral law of Moses, which is withal the law of Christ, does make it our Duty to be content, and by consequence to be happy, and by consequence an happiness to do our Duty. For he that saith in plain terms, thou shalt not only not rob, or defraud thy neighbour, (of his life, his wife, his goods, or his good name, ) but thou shalt also not cove• … any thing that is anothers;
And if these things Are so, then all the moral law of Moses, which is withal the law of christ, does make it our Duty to be content, and by consequence to be happy, and by consequence an happiness to do our Duty. For he that Says in plain terms, thou shalt not only not rob, or defraud thy neighbour, (of his life, his wife, his goods, or his good name,) but thou shalt also not cove• … any thing that is another's;
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doth clearly say, (in effect, and substance,) thou shalt be satisfied with thine own; thou shalt not be in any want of the things without, but shalt have happiness within thee;
does clearly say, (in Effect, and substance,) thou shalt be satisfied with thine own; thou shalt not be in any want of the things without, but shalt have happiness within thee;
all thy desires shall be fulfill'd; thou shalt have absolute contentment, and satisfaction; and the Angels of Heaven can have no more. This is the precept which I command, and this the Duty thou art obliged to perform, Thou shalt not covet what is not thine;
all thy Desires shall be fulfilled; thou shalt have absolute contentment, and satisfaction; and the Angels of Heaven can have no more. This is the precept which I command, and this the Duty thou art obliged to perform, Thou shalt not covet what is not thine;
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Sect. 21. Another way whereby to prove it, will be to argue from that Trichotomie, in the 6. chapt. of Micah, at the 8. verse; where the whole Body of the Commandments is compendiously divided into these three members, to do Iustice, to love Mercy,
Sect. 21. another Way whereby to prove it, will be to argue from that Trichotomy, in the 6. Chapter. of micah, At the 8. verse; where the Whole Body of the commandments is compendiously divided into these three members, to do justice, to love Mercy,
The first of which bestows upon us a full Serenity of mind, the most desirable felicity of being satisfied with our selves, and so by consequence it yields us the greatest pleasure. The second is not only to make our Donor to become our Debtor, but to lend him our Riches upon Increase; nor that for ten in the hundred, but for an hundred-fold the Principal, ( Mat. 19. 20.) and by consequence it yields us the greatest gain. The third is that which speaks us masters of our selves, by speaking us servants to a master, whose service is not only Freedom, but Empire too.
The First of which bestows upon us a full Serenity of mind, the most desirable felicity of being satisfied with our selves, and so by consequence it yields us the greatest pleasure. The second is not only to make our Donor to become our Debtor, but to lend him our Riches upon Increase; nor that for ten in the hundred, but for an hundredfold the Principal, (Mathew 19. 20.) and by consequence it yields us the greatest gain. The third is that which speaks us Masters of our selves, by speaking us Servants to a master, whose service is not only Freedom, but Empire too.
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Illi servire, est regnare, saith Espensaeus. And giving us the advantage of that most honourable subjection, which in Tacitus his judgment does place the Subjects above their Prince, makes us Favorites in the Court of the King of Heaven; and by consequence it yields the greatest Honour. So that unless we are professedly Platonick Lovers of Disobedience, all our Duties are conformable to the very unruliest of our Desires. The doing of Iustice does comply with our Sensuality; the loving of Mercy with our Avarice; and to walk humbly with our God, is very agreeable to our Ambition.
Illi Serve, est Reign, Says Esparza. And giving us the advantage of that most honourable subjection, which in Tacitus his judgement does place the Subject's above their Prince, makes us Favorites in the Court of the King of Heaven; and by consequence it yields the greatest Honour. So that unless we Are professedly Platonic Lovers of Disobedience, all our Duties Are conformable to the very unruliest of our Desires. The doing of justice does comply with our Sensuality; the loving of Mercy with our Avarice; and to walk humbly with our God, is very agreeable to our Ambition.
As for the first, the doing of Iustice, it entertains its entertainers with peace of Conscience, which (in the wise man's Judgment) is a continual Feast. It is so acceptable and pleasant to reflect in a mans Thoughts upon his having don well, having wronged no man, defrauded no man, but dealt righteously with all; that any man whose understanding hath not quite lost its Tast, may make as pleasant a meal on a mess of Honesty, (I speak of likeness, and not equality, ) as if he had din'd that day in Paradise, and taken his Supper in Heaven it self.
As for the First, the doing of justice, it entertains its entertainers with peace of Conscience, which (in the wise Man's Judgement) is a continual Feast. It is so acceptable and pleasant to reflect in a men Thoughts upon his having dONE well, having wronged no man, defrauded no man, but dealt righteously with all; that any man whose understanding hath not quite lost its Taste, may make as pleasant a meal on a mess of Honesty, (I speak of likeness, and not equality,) as if he had dined that day in Paradise, and taken his Supper in Heaven it self.
Sect. 23. The second, the loving of Mercy, is the giving our selves a Right to what we have, by our parting with the possession. For non videtur cujusquam id esse quod casu auferri potest, saith Caius the Lawyer.
Sect. 23. The second, the loving of Mercy, is the giving our selves a Right to what we have, by our parting with the possession. For non videtur cujusquam id esse quod casu auferri potest, Says Caius the Lawyer.
Nothing is properly our own, which can possibly cease to be so, by being entrusted unto a Treasurie where rust and moth can corrupt, or where thieves break through and steal.
Nothing is properly our own, which can possibly cease to be so, by being Entrusted unto a Treasury where rust and moth can corrupt, or where thieves break through and steal.
From whence it follows, that 'tis the Thrift (if not the Avarice ) of a merciful man, to make Heaven his Coffer, and to Inventory his Goods, by the number of the persons to whom he hath been a Benefactor. For in propriety of speech, we are worth no more than we have wisely given away. And that the parting with our possession is no infringing of our Right, appears not only by Gods, but Iustinians Law.
From whence it follows, that it's the Thrift (if not the Avarice) of a merciful man, to make Heaven his Coffer, and to Inventory his Goods, by the number of the Persons to whom he hath been a Benefactor. For in propriety of speech, we Are worth no more than we have wisely given away. And that the parting with our possession is no infringing of our Right, appears not only by God's, but Justinians Law.
For & eum habere dicimus qui Rei dominus est, aeque ac eum qui Rem tenet, saith Ulpian. And this Rule of the Civilians you may interpret out of S. Paul, For when (saith he) we are poor by making many rich, we are as having nothing, and yet possessing all things.
For & Eum habere dicimus qui Rei dominus est, aeque ac Eum qui Remembering tenet, Says Ulpian. And this Rule of the Civilians you may interpret out of S. Paul, For when (Says he) we Are poor by making many rich, we Are as having nothing, and yet possessing all things.
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And thence is call'd by S. Peter, not only NONLATINALPHABET, (that is) profitable, or gainful, in relation to God, of whom it looks for its Reward; but NONLATINALPHABET too, that is hansome or comly in the sight of men. 1 Pet. 3. 4. Where having said wherein comliness does but negatively consist, [ not in the plaiting of the hair, or putting on of our apparel, ] he proceeds to inform us wherein it positively consists, to wit in the hidden man of the heart, in that which is not corruptible,
And thence is called by S. Peter, not only, (that is) profitable, or gainful, in Relation to God, of whom it looks for its Reward; but too, that is handsome or comely in the sighed of men. 1 Pet. 3. 4. Where having said wherein comeliness does but negatively consist, [ not in the plaiting of the hair, or putting on of our apparel, ] he proceeds to inform us wherein it positively consists, to wit in the hidden man of the heart, in that which is not corruptible,
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And therefore when Celsus upbraided Origen with that degenerous modesty of the Christians, (for so it was in his Accompt,) their withdrawing themselves from publick Business, and refusing the honours of the Court, or the Commonwealth; Origen answers that they did it, [ NONLATINALPHABET, ] as keeping themselves for a diviner, and a more honourable employment.
And Therefore when Celsus upbraided Origen with that degenerous modesty of the Christians, (for so it was in his Account,) their withdrawing themselves from public Business, and refusing the honours of the Court, or the Commonwealth; Origen answers that they did it, [, ] as keeping themselves for a diviner, and a more honourable employment.
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For seeing Christ was the Master, whom 'twas their Pride, and their Glory, and their Happiness to serve, they were most ambitious of that Quality, which made them fittest for their obedience.
For seeing christ was the Master, whom 'twas their Pride, and their Glory, and their Happiness to serve, they were most ambitious of that Quality, which made them Fittest for their Obedience.
And having hitherto consider'd our Saviours Precept touching ▪ the keeping of his Commandments, as the greatest expression of his love to us; I am next to consider the keeping of them,
And having hitherto considered our Saviors Precept touching ▪ the keeping of his commandments, as the greatest expression of his love to us; I am next to Consider the keeping of them,
That as the greatest expression of Christ's Love to us, is his taking it as a kindness that we be kind unto ourselves; so the greatest expression of ours to him, is to do those things which he enjoyn's us.
That as the greatest expression of Christ's Love to us, is his taking it as a kindness that we be kind unto ourselves; so the greatest expression of ours to him, is to do those things which he enjoin us.
For all expressions of our Love, however many, or great, in point of number, or degree, are comprehensively reducible unto one of these Heads, either Formal, or Real; In shew, or in substance; in word, or deed. And in respect of these two, our Blessed Saviour does distinguish betwixt his flatterers and his Friends. We have an example of the former, Luke 6. 46. Why call ye me Lord, Lord,
For all expressions of our Love, however many, or great, in point of number, or degree, Are comprehensively reducible unto one of these Heads, either Formal, or Real; In show, or in substance; in word, or deed. And in respect of these two, our Blessed Saviour does distinguish betwixt his Flatterers and his Friends. We have an Exampl of the former, Lycia 6. 46. Why call you me Lord, Lord,
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And an example of both together, Mat. 21. 28, 29, 30, 31. Where the servant that said, he would not go, but went, is more justified than the other, who said he would, but went not. Our Saviour's flatterers then are they, who make Profession of their Love;
And an Exampl of both together, Mathew 21. 28, 29, 30, 31. Where the servant that said, he would not go, but went, is more justified than the other, who said he would, but went not. Our Saviour's Flatterers then Are they, who make Profession of their Love;
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who give him very good words; who in their Prayers and Predications breath out nothing less than kindness, and Admiration; but not proceeding any farther,
who give him very good words; who in their Prayers and Predications breath out nothing less than kindness, and Admiration; but not proceeding any farther,
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than the bare wording, and professing, and breathing out of their Affection, they cannot challenge a better character ▪ than that they love him from the teeth outwards, and this because their Expressions are meerly verbal. Whereas the Friends of Christ are they, who add the Proof of Love to the due Profession;
than the bore wording, and professing, and breathing out of their Affection, they cannot challenge a better character ▪ than that they love him from the teeth outward, and this Because their Expressions Are merely verbal. Whereas the Friends of christ Are they, who add the Proof of Love to the due Profession;
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study to live by his Example, and in obedience to his Commands; espowse a Fellowship with his Death, and a conformity to his Sufferings; are rather for Christ, though at the Barr, than for a Pilate, though on the Bench; very much rather for the oppressed, than for the persecuting side.
study to live by his Exampl, and in Obedience to his Commands; espowse a Fellowship with his Death, and a conformity to his Sufferings; Are rather for christ, though At the Bar, than for a Pilate, though on the Bench; very much rather for the oppressed, than for the persecuting side.
as betwixt a meer verbal and Real Love, we have a full confirmation from the words of S. Iohn. My little children, (saith he,) Let us not love in word,
as betwixt a mere verbal and Real Love, we have a full confirmation from the words of S. John. My little children, (Says he,) Let us not love in word,
That is, let our Love be without dissimulation; let it be legible in our Actions, not only audible in our Voice. Let us demonstrate our love to Christ, by shewing our love unto his Members. Nor that by speaking them fair,
That is, let our Love be without dissimulation; let it be legible in our Actions, not only audible in our Voice. Let us demonstrate our love to christ, by showing our love unto his Members. Nor that by speaking them fair,
but ye give him not those things which are needful to the Body, what doth it profit? There we have in S. Iames, by way of Instance, what we found in S. Iohn, by way of Advice, and Exhortation. For he that saith, go in Peace, be ye Warm,
but you give him not those things which Are needful to the Body, what does it profit? There we have in S. James, by Way of Instance, what we found in S. John, by Way of advice, and Exhortation. For he that Says, go in Peace, be you Warm,
Sect. 3. Now that which is the greatest proof of our Love to Christs Members, does carry with it the greatest Proof of our Love to Christ. Who, what is don unto his Members, does take as don unto Himself. He that persecutes and plunders his Fellow-Christian, does persecute and plunder his Master Christ. And Christ hath said what he will say to such as these in the Day of Judgment, In as much as ye have don it unto one of the least of these, ye have don it unto me.
Sect. 3. Now that which is the greatest proof of our Love to Christ Members, does carry with it the greatest Proof of our Love to christ. Who, what is dONE unto his Members, does take as dONE unto Himself. He that persecutes and plunders his Fellow-Christian, does persecute and plunder his Master christ. And christ hath said what he will say to such as these in the Day of Judgement, In as much as you have dONE it unto one of the least of these, you have dONE it unto me.
In a word, so very strict is the Connexion betwixt the Love we have to God, and our love to one another, as well as betwixt the Love of Both, and the keeping of the Commandments, that S. Iohn sets them down as the Marks and Tokens of one another. 1 Iohn 5. 1, 2, 3. The Love of our Neighbour is a sign of our Love to God. ( v. 1.) Our Love to God is a sign that we love our Neighbour. ( v. 2.) And our keeping his Commandments is the clearest Diagnostick and Sign of Both. ( v. 3.)
In a word, so very strict is the Connexion betwixt the Love we have to God, and our love to one Another, as well as betwixt the Love of Both, and the keeping of the commandments, that S. John sets them down as the Marks and Tokens of one Another. 1 John 5. 1, 2, 3. The Love of our Neighbour is a Signen of our Love to God. (v. 1.) Our Love to God is a Signen that we love our Neighbour. (v. 2.) And our keeping his commandments is the Clearest Diagnostic and Signen of Both. (v. 3.)
Sect. 4. To make it yet more apparent, that our Obedience is the best Argument and highest Expression of our Love, let us compare the way of reckoning by our Saviour in the Text, with that most general way of reckoning which we observe amongst our selves. Do we not ever reckon Him the lovingst Subject to his Soveraign, whom we find the most exact in keeping the Oath of his Allegiance? And who, in reverence to his Loyalty, despiseth his Livelihood, and his Life too? Do we not worthily reckon Him the lovingst Son unto his Parents, who obey's them in all things, without Exception? And conforms to their will, however cross unto his own? Do we not justly reckon Him the lovingst Servant to his Master, who goes as soon as he is sent and comes as soon as he is call'd, and does exactly as he is bid? And does not our Saviour in the Text take the very same measure of our Affection? Does he not send us to our obedience, as the manifestation of our Love? He does not say, If ye love me, believe the Truth of my Promises,
Sect. 4. To make it yet more apparent, that our obedience is the best Argument and highest Expression of our Love, let us compare the Way of reckoning by our Saviour in the Text, with that most general Way of reckoning which we observe among our selves. Do we not ever reckon Him the Lovingest Subject to his Sovereign, whom we find the most exact in keeping the Oath of his Allegiance? And who, in Reverence to his Loyalty, despises his Livelihood, and his Life too? Do we not worthily reckon Him the Lovingest Son unto his Parents, who obey's them in all things, without Exception? And conforms to their will, however cross unto his own? Do we not justly reckon Him the Lovingest Servant to his Master, who Goes as soon as he is sent and comes as soon as he is called, and does exactly as he is bid? And does not our Saviour in the Text take the very same measure of our Affection? Does he not send us to our Obedience, as the manifestation of our Love? He does not say, If you love me, believe the Truth of my Promises,
But if they are Lovers of the World, and make it their Business to get its Favour; if they either defraud or persecute, and seek to build their own Greatness upon the Ruins of other men;
But if they Are Lovers of the World, and make it their Business to get its Favour; if they either defraud or persecute, and seek to built their own Greatness upon the Ruins of other men;
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Sect. 5. That must needs be granted to us as the greatest Expression of our Love, the contrary to which is the greatest expression of our Hatred. And suppose we hated Christ,
Sect. 5. That must needs be granted to us as the greatest Expression of our Love, the contrary to which is the greatest expression of our Hatred. And suppose we hated christ,
than that of breaking his Commandments? we cannot whip him at a post, or nail him again unto a cross, or thrust a Launce into his Side; for which we are not thankworthy, because we cannot. His Body being out of our reach,
than that of breaking his commandments? we cannot whip him At a post, or nail him again unto a cross, or thrust a Lance into his Side; for which we Are not thankworthy, Because we cannot. His Body being out of our reach,
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But that which is dearest to him on earth, is the whole Body of his Commandments. Which whosoever breaks wilfully, would be as ready to break his bones too, had he but Power, and Opportunity, as well for the one, as for the other. His Commandments at the worst can be but voluntarily broken; And the Devil himself can do no more;
But that which is dearest to him on earth, is the Whole Body of his commandments. Which whosoever breaks wilfully, would be as ready to break his bones too, had he but Power, and Opportunity, as well for the one, as for the other. His commandments At the worst can be but voluntarily broken; And the devil himself can do no more;
And yet how many are call'd Christians, who do no less? Now what are all his Commandments, but Exhibitions of his Will? And therefore to violate the former, what less can it be,
And yet how many Are called Christians, who do not less? Now what Are all his commandments, but Exhibitions of his Will? And Therefore to violate the former, what less can it be,
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than to make Head against the later? And sure when Christians are Antichristians, by living in absolute opposition to the declared will of Christ, they do not only labour to put him privately to the Blush, but they paradigmatize him,
than to make Head against the later? And sure when Christians Are Antichristians, by living in absolute opposition to the declared will of christ, they do not only labour to put him privately to the Blush, but they paradigmatize him,
Sect. 6. Shall I then give you the character of one that truely Loves Christ, that we may judge of our selves in relation to him? The truest character I can give him is briefly this.
Sect. 6. Shall I then give you the character of one that truly Loves christ, that we may judge of our selves in Relation to him? The Truest character I can give him is briefly this.
He who does not so profess and own the Godhead of Christ in words, as to deny it in his works, with the antient Gnosticks; he who does not fall down and worship the Idols and Images of opinion, which either Haeresy or Schism would have ingraven within his Head; he who takes not his name in vain, either by preaching for a pretence, or by the Hypocrisy of his Prayers; He who breaks not the Sabbath, by his preferring Acts of Sacrifice to works of Mercy; or by the cheap and easy way of appearing Righteous unto men; He who honoureth his parents, both publick and private, Ecclesiastical and Civil;
He who does not so profess and own the Godhead of christ in words, as to deny it in his works, with the ancient Gnostics; he who does not fallen down and worship the Idols and Images of opinion, which either Heresy or Schism would have engraven within his Head; he who Takes not his name in vain, either by preaching for a pretence, or by the Hypocrisy of his Prayers; He who breaks not the Sabbath, by his preferring Acts of Sacrifice to works of Mercy; or by the cheap and easy Way of appearing Righteous unto men; He who Honoureth his Parents, both public and private, Ecclesiastical and Civil;
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and cannot swallow the least Rebellion, though in pretence of the greatest liberty; He who commits not any Murder ▪ under pretense of an Holy war; but is so very far from that, as not to be angry with his Neighbour, without a just cause, and an equal measure; he who commits not an Adulterie, no not so much as in his eye; nor admits of any whoredom, with his Inventions; He who neither screws ▪ himself into another mans Right by secret Fraud, nor breaks in upon it by open violence; But chooses rather to be defrauded, and tamely delivers up his Coat to him that takes his Cloak from him;
and cannot swallow the least Rebellion, though in pretence of the greatest liberty; He who commits not any Murder ▪ under pretense of an Holy war; but is so very Far from that, as not to be angry with his Neighbour, without a just cause, and an equal measure; he who commits not an Adultery, no not so much as in his eye; nor admits of any whoredom, with his Inventions; He who neither screws ▪ himself into Another men Right by secret Fraud, nor breaks in upon it by open violence; But chooses rather to be defrauded, and tamely delivers up his Coat to him that Takes his Cloak from him;
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He who instead of being an anxious heaper up against hereafter, contents himself with his daily bread, and trusts Providence for the morrow. He who does not smite his Neighbour, no not so much as with the Tongue; does not invade his Neighbours Goods, no not so much as in his wish; but does in all things to others, as he would that others should do to him; 'tis he that truly loves Christ,
He who instead of being an anxious heaper up against hereafter, contents himself with his daily bred, and trusts Providence for the morrow. He who does not smite his Neighbour, no not so much as with the Tongue; does not invade his Neighbours Goods, no not so much as in his wish; but does in all things to Others, as he would that Others should do to him; it's he that truly loves christ,
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Sect. 7. But here perhaps an Antinomian may thus object. If the case does stand thus, that none can ▪ truly love Christ, who do not keep his Commandments; and that his Friends are they alone, who do impartially perform WHATSOEVER he does Command them;
Sect. 7. But Here perhaps an Antinomian may thus Object. If the case does stand thus, that none can ▪ truly love christ, who do not keep his commandments; and that his Friends Are they alone, who do impartially perform WHATSOEVER he does Command them;
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but such an irrational sort of Creatures as Wind and Water. For whilst the best men on earth are a kind of Rebels, either by doing what he forbids, or by omitting what he requires. These irrational things are doing WHATSOEVER he Commands them. We know the Waters at his Command did very readily drown the world; and as readily at his Command did they retreat into their Channels. At his Command they stood up, and made a Wall of Defence on either side of his People Israel; yet at his contrary Command too, they over-ran and swallow'd up the Aegyptian Host. When he said unto the Wind which threatned an Hurrican in the sea, [ Peace, be still, ] whereupon the wind ceased, and there was a great calm, ( Mar. 4. 39.) What manner of man is this (said his Disciples in a Fright) that even the wind and the sea obey him? ( v. 41.)
but such an irrational sort of Creatures as Wind and Water. For while the best men on earth Are a kind of Rebels, either by doing what he forbids, or by omitting what he requires. These irrational things Are doing WHATSOEVER he Commands them. We know the Waters At his Command did very readily drown the world; and as readily At his Command did they retreat into their Channels. At his Command they stood up, and made a Wall of Defence on either side of his People Israel; yet At his contrary Command too, they overran and swallowed up the Egyptian Host. When he said unto the Wind which threatened an Hurricane in the sea, [ Peace, be still, ] whereupon the wind ceased, and there was a great Cam, (Mar. 4. 39.) What manner of man is this (said his Disciples in a Fright) that even the wind and the sea obey him? (v. 41.)
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and if ye love me, keep my Commandments, ] to Creatures capable of Friendship, because indued with a principle of choice, and Reason. Not only subjects of a natural, but of a voluntary obedience; an obedience sweetly streaming from the generous Fountains of Love, and Gratitude. But to the Wind and the Sea he could not speak in such language;
and if you love me, keep my commandments, ] to Creatures capable of Friendship, Because endued with a principle of choice, and Reason. Not only subject's of a natural, but of a voluntary Obedience; an Obedience sweetly streaming from the generous Fountains of Love, and Gratitude. But to the Wind and the Sea he could not speak in such language;
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Because however they were punctual in whatsoever he did command them, yet it was not out of choice, but out of meer Necessitation. And so their punctual obedience was but an Argument of their weakness. 'Tis true indeed that in respect of our Saviours speaking unto the sea, with a [ NONLATINALPHABET, Peace, be still, ] we may by a figure at least aver, he gave it a Law, or a Commandment. And in as much as that sea did do exactly as he had bid it, we may figuratively call it the sea's obedience. But in as much as our blessed Saviour did bring to pass what he Commanded by power perfectly irresistible, and that the sea could not possibly no• … have don what it did, it did rather not resist, than obey the precept.
Because however they were punctual in whatsoever he did command them, yet it was not out of choice, but out of mere Necessitation. And so their punctual Obedience was but an Argument of their weakness. It's true indeed that in respect of our Saviors speaking unto the sea, with a [, Peace, be still, ] we may by a figure At least aver, he gave it a Law, or a Commandment. And in as much as that sea did do exactly as he had bid it, we may figuratively call it the sea's Obedience. But in as much as our blessed Saviour did bring to pass what he Commanded by power perfectly irresistible, and that the sea could not possibly no• … have dONE what it did, it did rather not resist, than obey the precept.
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Sect. 9. Yet I shall venture to draw a motive to our Obedience by way of choice, from the obedience of other Creatures which is by way of Necessity, because I find it the very method which God himself is pleas'd to use,
Sect. 9. Yet I shall venture to draw a motive to our obedience by Way of choice, from the Obedience of other Creatures which is by Way of Necessity, Because I find it the very method which God himself is pleased to use,
whilst he is preaching to a Rebellious, revolting people, Ier. 5. 22, 23. For there he presseth them to obedience from the consideration of the sea; which though unweildy, and impetuous, and apt to be gadding of itself, is yet so bound and bridl'd up by the Command of its Creator, as that it never transgresseth in any kind.
while he is preaching to a Rebellious, revolting people, Jeremiah 5. 22, 23. For there he Presseth them to Obedience from the consideration of the sea; which though unwieldy, and impetuous, and apt to be gadding of itself, is yet so bound and bridled up by the Command of its Creator, as that it never Transgresseth in any kind.
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Now what Reason is there assignable, why we are abler to rebel than the mighty Ocean? 'tis not sure that we are stronger, much less is it that God is weaker, in reference to us, than he is to It. The reason therefore must be taken from the condition of our Wills; and from the different operations which God exerteth upon us, and Inferiour creatures. On us he worketh by his Grace, in such a competent kind of measure, as that he leaves us a possibility either to use, or to abuse it.
Now what Reason is there assignable, why we Are abler to rebel than the mighty Ocean? it's not sure that we Are Stronger, much less is it that God is Weaker, in Referente to us, than he is to It. The reason Therefore must be taken from the condition of our Wills; and from the different operations which God exerteth upon us, and Inferior creatures. On us he works by his Grace, in such a competent kind of measure, as that he leaves us a possibility either to use, or to abuse it.
On Them he worketh by his Omnipotence, in such an overruling and compulsatory way, as to make their obedience become their Nature. If God should operate upon us by the same Almightiness, by which he placed the sand for the bound of the Sea,
On Them he works by his Omnipotence, in such an overruling and compulsatory Way, as to make their Obedience become their Nature. If God should operate upon us by the same Almightiness, by which he placed the sand for the bound of the Sea,
as for a man to be a Sinner or a Transgressor of the Law. But because these two are most insufferable Absurdities, it therefore follows of necessity, that God works otherwise upon us, than he does upon irrational and senseless Creatures.
as for a man to be a Sinner or a Transgressor of the Law. But Because these two Are most insufferable Absurdities, it Therefore follows of necessity, that God works otherwise upon us, than he does upon irrational and senseless Creatures.
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Nor can any reason be given, excepting only this one, why men and women who are indued with so much Reason and Education, should shew themselves more unruly,
Nor can any reason be given, excepting only this one, why men and women who Are endued with so much Reason and Education, should show themselves more unruly,
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than the Fire, or the whirlwind with which 'tis acted; than the sea, or the Tempest wherewith 'tis driven. Never was it once heard that God did utter any such wishes, O that the sea had been obedient!
than the Fire, or the whirlwind with which it's acted; than the sea, or the Tempest wherewith it's driven. Never was it once herd that God did utter any such wishes, Oh that the sea had been obedient!
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But God is oftentimes wishing throughout the Scriptures, O that there were such an heart in them, that they would fear me, and keep all my Commandments always!
But God is oftentimes wishing throughout the Scriptures, Oh that there were such an heart in them, that they would Fear me, and keep all my commandments always!
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although the grace of God in us does give us Ability to obey. Nor do we only find him wishing in relation to the present, or future times, O that they were wise! that they would consider!
although the grace of God in us does give us Ability to obey. Nor do we only find him wishing in Relation to the present, or future times, Oh that they were wise! that they would Consider!
But he hath wishes also which look on what is absolutely pass't; O that my people had walked in my wayes! O that thou hadst hearkned to my Commandments! O that thou hadst known the things that belong unto thy peace!
But he hath wishes also which look on what is absolutely passed; Oh that my people had walked in my ways! O that thou Hadst hearkened to my commandments! O that thou Hadst known the things that belong unto thy peace!
which what less can it imply, than the sufficiency of Grace with the natural freedom of the Will, whereby those Rebels had been inabled, before they actually rebell'd, to have abstained from those Rebellions. For had not Israel once been able to have walk't in God 's wayes,
which what less can it imply, than the sufficiency of Grace with the natural freedom of the Will, whereby those Rebels had been enabled, before they actually rebelled, to have abstained from those Rebellions. For had not Israel once been able to have walked in God is ways,
For that had been in effect as if his wish had ran thus, O that Israel had don, what 'twas impossible for them to do. So as 'tis evident even from hence, that men do break his Commandments, not for want of an ability, but will to keep them.
For that had been in Effect as if his wish had ran thus, Oh that Israel had dONE, what 'twas impossible for them to do. So as it's evident even from hence, that men do break his commandments, not for want of an ability, but will to keep them.
We want nothing but love to make us as dutiful out of choice, as the other Creatures are out of absolute Necessity. And 'tis our fault we want the Habit, because we want not the motives, or means of love.
We want nothing but love to make us as dutiful out of choice, as the other Creatures Are out of absolute Necessity. And it's our fault we want the Habit, Because we want not the motives, or means of love.
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For (not to repeat the means and motives which I have formerly reckon'd up on the like occasion, it shall suffice me to say at present, that) God was in Christ reconciling the world unto himself, as well as by and through Christ reconciling himself unto the world. We have the means from without, for he hath given us himself to make us love him;
For (not to repeat the means and motives which I have formerly reckoned up on the like occasion, it shall suffice me to say At present, that) God was in christ reconciling the world unto himself, as well as by and through christ reconciling himself unto the world. We have the means from without, for he hath given us himself to make us love him;
which why should we not do ▪ when he is every way lovely, or rather loveliness itself? We have the means from within, for he hath given us his Grace whereby to love him.
which why should we not do ▪ when he is every Way lovely, or rather loveliness itself? We have the means from within, for he hath given us his Grace whereby to love him.
And though by an argument ab effectu we often prove it not irresistible, yet we cannot but confess it to be sufficient; because he commandeth us to love him,
And though by an argument ab effectu we often prove it not irresistible, yet we cannot but confess it to be sufficient; Because he commands us to love him,
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and for the love we bear to him, to keep his Commandments. Nor does he Command Impossibilities. He expecteth not to reap, but after the measure that he hath sown. The highest pitch of his Commands is that we love him with all our Hearts; that is to say, with all our might, or with the utmost of our Ability. And ▪ tis certain that we are able to love him as perfectly as we are able, because the negative to that would be a flat contradiction. And so 'tis very sound Logick, to say we can love our Saviour,
and for the love we bear to him, to keep his commandments. Nor does he Command Impossibilities. He Expects not to reap, but After the measure that he hath sown. The highest pitch of his Commands is that we love him with all our Hearts; that is to say, with all our might, or with the utmost of our Ability. And ▪ this certain that we Are able to love him as perfectly as we Are able, Because the negative to that would be a flat contradiction. And so it's very found Logic, to say we can love our Saviour,
why not give him our obedience as the greatest expression of our love? why should the privilege of our Reason make us more lyable to Rebellion, and by consequence more unreasonable, than that inferiour sort of Creatures which have no reason at all? Are those Vassals of the Almighty so wholly addicted to his Commands,
why not give him our Obedience as the greatest expression of our love? why should the privilege of our Reason make us more liable to Rebellion, and by consequence more unreasonable, than that inferior sort of Creatures which have no reason At all? are those Vassals of the Almighty so wholly addicted to his Commands,
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and shall we who are his children be most averse? shall we despise the Riches of his Goodness, and Forbearance, because he is willing that his Goodness should fairly lead us into Repentance,
and shall we who Are his children be most averse? shall we despise the Riches of his goodness, and Forbearance, Because he is willing that his goodness should fairly led us into Repentance,
and not that his Omnipotence should dragg us to it? Shall we be evil so much the rather, because He is good? And offend the more boldly, because his Grace hath abounded to us? Shall we break his Commandments,
and not that his Omnipotence should drag us to it? Shall we be evil so much the rather, Because He is good? And offend the more boldly, Because his Grace hath abounded to us? Shall we break his commandments,
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because he hath put it unto our choice, and not infor• … 't us to keep them against our Wills? Shall we convert that noble liberty, which he hath given us, into looseness? And take occasion to be Rebellious, from His leaving us to be free? Shall we so very ill requite him for his great Favour and Partiality,
Because he hath put it unto our choice, and not infor• … iT us to keep them against our Wills? Shall we convert that noble liberty, which he hath given us, into looseness? And take occasion to be Rebellious, from His leaving us to be free? Shall we so very ill requite him for his great Favour and Partiality,
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as to become the very worst of all his Creatures under Heaven, because He made us the very best? Methinks it should melt us into Obedience, that God is pleas'd to deal with us as noble Creatures;
as to become the very worst of all his Creatures under Heaven, Because He made us the very best? Methinks it should melt us into obedience, that God is pleased to deal with us as noble Creatures;
as Creatures capable of Friendship; as Creatures made of the most liberal and most ingenuous Constitutions. That he is pleased to persuade, where he hath power to Compel; and so far forth to command us,
as Creatures capable of Friendship; as Creatures made of the most liberal and most ingenuous Constitutions. That he is pleased to persuade, where he hath power to Compel; and so Far forth to command us,
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as still to leave us Free-men. That he is pleas'd to speak to us, (as here he does) not in the stile of an absolute Soveraign, [ If ye cannot resist me, ] nor in the stile of an Angry Iudge, [ If ye stand in fear of me, ] but rather in the stile of a zealous Bridegroom, [ If ye love me, keep my Commandments.
as still to leave us Freemen. That he is pleased to speak to us, (as Here he does) not in the style of an absolute Sovereign, [ If you cannot resist me, ] nor in the style of an Angry Judge, [ If you stand in Fear of me, ] but rather in the style of a zealous Bridegroom, [ If you love me, keep my commandments.
and a generous nobleness of Spirit, to be afraid of Disobedience to the Lord Jesus Christ, not so much because a Iudg, able to terrifie and drive us from our Corruptions,
and a generous nobleness of Spirit, to be afraid of Disobedience to the Lord jesus christ, not so much Because a Judge, able to terrify and drive us from our Corruptions,
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But now 'tis time that I proceed to another Emphasis of the words, from whence will arise another Inference. That, having shew'd how our Obedience is the greatest Expression of our Love, I may prove it in the next place, an unavoidable Effect too.
But now it's time that I proceed to Another Emphasis of the words, from whence will arise Another Inference. That, having showed how our obedience is the greatest Expression of our Love, I may prove it in the next place, an unavoidable Effect too.
CHAP. IV. Of Love and Obedience, in a Christian, as two inseparable Companions, every whit as inseparable as the Cause, and the Effect; or whatsoever else they are, whereof the one doth of necessity infer the other.
CHAP. IV. Of Love and obedience, in a Christian, as two inseparable Sodales, every whit as inseparable as the Cause, and the Effect; or whatsoever Else they Are, whereof the one does of necessity infer the other.
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Sect. 1. AND first because there is a Fallacy which many impose upon themselves, whilst they think it as possible to love their Saviour, without the keeping of his Commandments,
Sect. 1. AND First Because there is a Fallacy which many impose upon themselves, while they think it as possible to love their Saviour, without the keeping of his commandments,
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as to know or apprehend him, without the keeping of his Commandments, I shall begin with the great Difference betwixt the two natures of Love, and Knowledge. The end of Knowledge is to possess that which is True: but the end of Love is to possess that which is Good. Knowledge is an act of the Understanding, but Love a motion of the Appetite. Knowledge is seated in the Head, but Love especially in the Heart. Both are possessed of their objects by way of union; but the union of Knowledge seems meerly passive, as being made in the understanding ▪ which being possest of its object is quite at Rest. Whereas the union of Love is wholly Active, as being made in the Appetite, and by consequence in the Heart; which being possessed of its object by an Intentional union, is so very far from resting content with That, that it employs every Faculty to gain the object that is belov'd, not only by an intentional, but real union.
as to know or apprehend him, without the keeping of his commandments, I shall begin with the great Difference betwixt the two nature's of Love, and Knowledge. The end of Knowledge is to possess that which is True: but the end of Love is to possess that which is Good. Knowledge is an act of the Understanding, but Love a motion of the Appetite. Knowledge is seated in the Head, but Love especially in the Heart. Both Are possessed of their objects by Way of Union; but the Union of Knowledge seems merely passive, as being made in the understanding ▪ which being possessed of its Object is quite At Rest. Whereas the Union of Love is wholly Active, as being made in the Appetite, and by consequence in the Heart; which being possessed of its Object by an Intentional Union, is so very Far from resting content with That, that it employs every Faculty to gain the Object that is Beloved, not only by an intentional, but real Union.
So great and wide is the difference 'twixt Love and Knowledge, that knowledge is but an idle, unfruitful thing, till it is quickned by the Industry and Heat of Love. Our Knowledge of Christ,
So great and wide is the difference betwixt Love and Knowledge, that knowledge is but an idle, unfruitful thing, till it is quickened by the Industry and Heat of Love. Our Knowledge of christ,
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as we are taught by sad experience, is often Barren. But 'tis as evident by experience, that the Love we bear to him is ever Fruitful; and the Fruit it brings forth is ever the keeping of his Commandments. For
as we Are taught by sad experience, is often Barren. But it's as evident by experience, that the Love we bear to him is ever Fruitful; and the Fruit it brings forth is ever the keeping of his commandments. For
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Sect. 2. Secondly, This we are taught by the light of Nature, That to perfect our union with what we love, (by our Injoyment of its possession, ) we are to use the best means whereby to make ourselves lovely; that so the person whom we love, may himself be a Lover, as well as we. And sure the most effectual means whereby to make our selves lovely, is our Conformity to the Humour and Disposition of what we love. For a reciprocated love implyes a Harmony and Concord between two parties;
Sect. 2. Secondly, This we Are taught by the Light of Nature, That to perfect our Union with what we love, (by our Enjoyment of its possession,) we Are to use the best means whereby to make ourselves lovely; that so the person whom we love, may himself be a Lover, as well as we. And sure the most effectual means whereby to make our selves lovely, is our Conformity to the Humour and Disposition of what we love. For a reciprocated love Implies a Harmony and Concord between two parties;
Nor need we labour after this, as a thing gainable by Art, for nothing but flattery can stand in need of such help; and flattery is no more than the Ape of Love, just as Art is no more than the Ape of Nature. But if indeed we do intensely and truely Love, it will not be an artificial, but a most natural issue of it.
Nor need we labour After this, as a thing gainable by Art, for nothing but flattery can stand in need of such help; and flattery is no more than the Ape of Love, just as Art is no more than the Ape of Nature. But if indeed we do intensely and truly Love, it will not be an artificial, but a most natural issue of it.
To frame our manners and Conversations in proportion to the temper of our Beloved. Now if Christ is the object we truely love, we shall long after an union; and earnestly labour to possess him, by being first possessed by him.
To frame our manners and Conversations in proportion to the temper of our beloved. Now if christ is the Object we truly love, we shall long After an Union; and earnestly labour to possess him, by being First possessed by him.
until he finds us worth the having, (or at least in a capacity of being Had, ) how shall we search after the means whereby to be fitted for his Acceptance? we shall incessantly cast about, which way to please him;
until he finds us worth the having, (or At least in a capacity of being Had,) how shall we search After the means whereby to be fitted for his Acceptance? we shall incessantly cast about, which Way to please him;
and frame the course of our Lives to what we think He loves best. We shall strive and contend after the knowledge of his Will, with this intent only, that we may do it.
and frame the course of our Lives to what we think He loves best. We shall strive and contend After the knowledge of his Will, with this intent only, that we may do it.
for that our Love, being Infinite, can never satisfie itself with any expressions which are not such. So that if we love Christ with the whole Treasure of our Affection, our obedience will know neither end, nor measure; but will be coveting to demonstrate itself as Infinite, as is that object which doth attract it.
for that our Love, being Infinite, can never satisfy itself with any expressions which Are not such. So that if we love christ with the Whole Treasure of our Affection, our Obedience will know neither end, nor measure; but will be coveting to demonstrate itself as Infinite, as is that Object which does attract it.
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Sect. 3. Whatsoever 'tis we love, we love as Beautiful and Good. Goodness is Beauty in its perfection. The Soveraign beauty then of Goodness does by an absolute kind of Empire command Affection;
Sect. 3. Whatsoever it's we love, we love as Beautiful and Good. goodness is Beauty in its perfection. The Sovereign beauty then of goodness does by an absolute kind of Empire command Affection;
at least from as many as have eyes, whereby to behold it as it is. And seeing that which is so strong as to command our Love, must needs predominate over all that our Love Commands, Therefore to love, is to be subject; and,
At least from as many as have eyes, whereby to behold it as it is. And seeing that which is so strong as to command our Love, must needs predominate over all that our Love Commands, Therefore to love, is to be Subject; and,
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as being in subjection, to pay Obedience. The truth of this universally, may be the better understood by a few particulars! For wh• … soever loves Honour, or worldly greatness, does live a Feudatorie or Vassal to his Ambition. Whosoever loves mony, is basely a servant unto his Avarice, and to that is most ready to pay obedience. He who loves the hansom outside of dust and ashes, lives in subjection to his Lust, and does but go in those Errands on which It sends him.
as being in subjection, to pay obedience. The truth of this universally, may be the better understood by a few particulars! For wh• … soever loves Honour, or worldly greatness, does live a Feudatory or Vassal to his Ambition. Whosoever loves money, is basely a servant unto his Avarice, and to that is most ready to pay Obedience. He who loves the handsome outside of dust and Ashes, lives in subjection to his Lust, and does but go in those Errands on which It sends him.
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So whosoever he is that loves to live a sober and righteous and godly life, is most affectionately a servant to the Lord Iesus Christ, and does bestow his whole Time in doing the things that he Commands.
So whosoever he is that loves to live a Sobrium and righteous and godly life, is most affectionately a servant to the Lord Iesus christ, and does bestow his Whole Time in doing the things that he Commands.
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Let the object of our Love be what it will, whether God, or the World; the Flesh, or the Spirit, still the Rule of the Apostle will be unalterably true, That to whom we yield our selves servants to obey, His servants we are to whom we obey,
Let the Object of our Love be what it will, whither God, or the World; the Flesh, or the Spirit, still the Rule of the Apostle will be unalterably true, That to whom we yield our selves Servants to obey, His Servants we Are to whom we obey,
Love is ever so sure to beget obedience, that when our Saviour would give a reason, why no one man can serve two masters, (meaning those two, call'd God, and Mammon, ) he made his reason to stand in this, that no one man can love two Masters.
Love is ever so sure to beget Obedience, that when our Saviour would give a reason, why no one man can serve two Masters, (meaning those two, called God, and Mammon,) he made his reason to stand in this, that no one man can love two Masters.
So that if we love God, we shall be sure to hate Mammon; and if again we hold to Mammon, we shall rebel against God. Whereas if it were possible to love them Both, it would also be as possible to serve them Both;
So that if we love God, we shall be sure to hate Mammon; and if again we hold to Mammon, we shall rebel against God. Whereas if it were possible to love them Both, it would also be as possible to serve them Both;
because by the persons whom we love, we cannot but love to be employ'd. The love of Christ doth constrain us, saith our Apostle to his Corinthians. And as Christ's love of us, so ours of Him doth even press upon us,
Because by the Persons whom we love, we cannot but love to be employed. The love of christ does constrain us, Says our Apostle to his Corinthians. And as Christ's love of us, so ours of Him does even press upon us,
So that if we love Christ, we shall long after his presence; and if we truly long for it, we shall indeavour its attainment. And if we indeavour to reach the end, there will be nothing more natural,
So that if we love christ, we shall long After his presence; and if we truly long for it, we shall endeavour its attainment. And if we endeavour to reach the end, there will be nothing more natural,
than to inquire after the means. And finding the means to be obedience, we shall undoubtedly obey. The Helkesaitae prov'd nothing but that themselves were stupid sinners, in conceiving it possible to deny Christ with the Mouth, and yet to love him with the Heart. For the Heart in a Man; like the Spring in a Watch, is that that sets all on work, both Tongue, and Eyes, and Hands, and Feet too.
than to inquire After the means. And finding the means to be Obedience, we shall undoubtedly obey. The Helkesaitae proved nothing but that themselves were stupid Sinners, in conceiving it possible to deny christ with the Mouth, and yet to love him with the Heart. For the Heart in a Man; like the Spring in a Watch, is that that sets all on work, both Tongue, and Eyes, and Hands, and Feet too.
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And Hope is evermore a Spur, by which we are urged to our Obedience, from its expectance of our Reward. It was this Love and Hope, which made S. Paul follow Christ, through every rough passage by sea, and land. He was so amorous of his Saviour,
And Hope is evermore a Spur, by which we Are urged to our obedience, from its expectance of our Reward. It was this Love and Hope, which made S. Paul follow christ, through every rough passage by sea, and land. He was so Amoros of his Saviour,
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and was readier to dye for the name of the Lord Jesus, than to fail in any point of yielding Obedience to his Commands. Nor is it truer of S. Paul, than of all the meanest Souldiers in the Army of Martyrs, That neither distress,
and was Readier to die for the name of the Lord jesus, than to fail in any point of yielding obedience to his Commands. Nor is it truer of S. Paul, than of all the Meanest Soldiers in the Army of Martyrs, That neither distress,
nor persecution, nor nakedness, nor famin, nor peril, nor sword, nor life, nor death, nor any other Creature, had any power to step in betwixt their Love, and their Obedience. The reason of it is obvious,
nor persecution, nor nakedness, nor famine, nor peril, nor sword, nor life, nor death, nor any other Creature, had any power to step in betwixt their Love, and their obedience. The reason of it is obvious,
Sect. 6. Thus I seem to my self to have made it evident, that Love is ever that cause, of which Obedience is the most natural and most inseparable effect. 'Tis still as ready to obey, as water is to wet, or fire to Burn. Nor can it better be represented,
Sect. 6. Thus I seem to my self to have made it evident, that Love is ever that cause, of which obedience is the most natural and most inseparable Effect. It's still as ready to obey, as water is to wet, or fire to Burn. Nor can it better be represented,
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Knowledge we may say is a kind of light; but Love is more properly a sort of Fire; and with that when the Heart is once sufficiently inflam'd, it cannot but send up those sparks of Zeal and devotion to its Beloved, which do inkindle a special Pleasure in doing the things that he commandeth. The Psalmists Heart was hot within him, so hot, that he tells the fire was kindled; and though he long held his Peace,
Knowledge we may say is a kind of Light; but Love is more properly a sort of Fire; and with that when the Heart is once sufficiently inflamed, it cannot but send up those sparks of Zeal and devotion to its beloved, which do inkindle a special Pleasure in doing the things that he commands. The Psalmists Heart was hight within him, so hight, that he tells the fire was kindled; and though he long held his Peace,
We may say therefore of Love, what the spowse in the Canticles doth say of Iealousie, (which is but one of Loves Daughters, ) The Coals thereof are Coals of Fire, which hath so vehement a Flame, that many waters cannot quench it, neither can the flouds drown it.
We may say Therefore of Love, what the spouse in the Canticles does say of Jealousy, (which is but one of Loves Daughters,) The Coals thereof Are Coals of Fire, which hath so vehement a Flame, that many waters cannot quench it, neither can the floods drown it.
Love indeed is such a flame, as must evaporate, or expire, or burn out its way through all that labours to keep it in. A thing so busie, and industrious, as that in truth it ▪ can no longer be called Love, than it is doing somewhat or other in complaisance and compliance with its Beloved.
Love indeed is such a flame, as must evaporate, or expire, or burn out its Way through all that labours to keep it in. A thing so busy, and Industria, as that in truth it ▪ can no longer be called Love, than it is doing somewhat or other in complaisance and compliance with its beloved.
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And first of all let us consider, that if Love and Obedience are two inseparable Companions, (the former as the Cause, and this later as the Effect, ) It concerns us as much as our Souls are worth, to take a care that our Love be rightly fixt and directed. For it transforms us into the Image of whatsoever thing it is that we love the most.
And First of all let us Consider, that if Love and obedience Are two inseparable Sodales, (the former as the Cause, and this later as the Effect,) It concerns us as much as our Souls Are worth, to take a care that our Love be rightly fixed and directed. For it transforms us into the Image of whatsoever thing it is that we love the most.
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If its object is right, we are the best sort of men; but if it is wrong, the worst of monsters. It being with love, as it is with fire, which in proportion to the matter on which it feeds, doth send up the sweetest, or noysom'st vapours.
If its Object is right, we Are the best sort of men; but if it is wrong, the worst of monsters. It being with love, as it is with fire, which in proportion to the matter on which it feeds, does send up the Sweetest, or noisomest vapours.
If it feeds on such matter as Grass, and Tallow, it cannot choose but have a noxious and stinking breath; if on Cinnamon and storax, it fills the Air with a perfume. And just thus it is with the flame of Love. If it fixes upon Christ, it breaths forth nothing but pure obedience, and so abounds with good works, which are a sweetsmelling savour; such a sacrifice of Incense, as with which God is well pleas'd.
If it feeds on such matter as Grass, and Tallow, it cannot choose but have a noxious and stinking breath; if on Cinnamon and storax, it fills the Air with a perfume. And just thus it is with the flame of Love. If it fixes upon christ, it breathes forth nothing but pure Obedience, and so abounds with good works, which Are a sweetsmelling savour; such a sacrifice of Incense, as with which God is well pleased.
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In which respect alone it is, that the Bridegroom in the Canticles is thus exprest to court his spouse; How fair is thy love, my sister, my spouse? How much better is it than wine,
In which respect alone it is, that the Bridegroom in the Canticles is thus expressed to court his spouse; How fair is thy love, my sister, my spouse? How much better is it than wine,
Thy plants are an Orchard of Pomgranates, with pleasant Fruits, Camphire, and Spikenard, Calamus, and Saffron, with trees of Frankincense, Myrrh, and Aloes.
Thy plants Are an Orchard of Pomegranates, with pleasant Fruits, Camphire, and Spikenard, Calamus, and Saffron, with trees of Frankincense, Myrrh, and Aloes.
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Thus our Saviour is suppos'd, in Solomons elegant Hypotyposis, to set out the Graces of his Church, and so of every Soul in it, espousing Christ for her Bridegroom, and his Commandments for her guide. Whereas if our Love does fix,
Thus our Saviour is supposed, in Solomons elegant Hypotyposis, to Set out the Graces of his Church, and so of every Soul in it, espousing christ for her Bridegroom, and his commandments for her guide. Whereas if our Love does fix,
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and feed upon the Creature, it se• … forth a dangerous and loathsome stench: a stench so odious to God Almighty, that sin (for this reason only) is called NONLATINALPHABET in Scripture, which does equally signify what is abominated, and stinks. Yet in this very mire men of swinish affections delight to wallow. For whatsoever 'tis we love, be it as ugly as the Devil, we paint it hansom in our thoughts, and blot out all its deformities with our Imaginations; and so we love it not as it is,
and feed upon the Creature, it se• … forth a dangerous and loathsome stench: a stench so odious to God Almighty, that sin (for this reason only) is called in Scripture, which does equally signify what is abominated, and stinks. Yet in this very mire men of swinish affections delight to wallow. For whatsoever it's we love, be it as ugly as the devil, we paint it handsome in our thoughts, and blot out all its deformities with our Imaginations; and so we love it not as it is,
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And hence it is that we are able to be so passionately in love with some Bosom sins, though so much uglier than the Devil, that sin alone hath been able to make him ugly.
And hence it is that we Are able to be so passionately in love with Some Bosom Sins, though so much uglier than the devil, that since alone hath been able to make him ugly.
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For when our Spirits are so unworthy as to ask Counsel of our Flesh, our flesh presents it to us as lovely. And from that instant forwards, we look upon it with a Fleshly, that is to say, with a Lovers eye.
For when our Spirits Are so unworthy as to ask Counsel of our Flesh, our Flesh presents it to us as lovely. And from that instant forward, we look upon it with a Fleshly, that is to say, with a Lovers eye.
And sure the Eye of a Lover sees no defect in its Beloved. The blackest Crow in the world is much more doated on by a Crow, than whatsoever we can commend in the whitest Turtle. But this is only a similitude, cannot deserve to be a Proof. For we as Sinners do owe to Industry, what the Crow does to Nature Being naturally unable to doat on sin, as it is sin, we are fain to dress it up with some Turtles Feathers. And having so don, we are fain to use our wits, to make ourselves become stupid. Speaking no better of sin than this, that it has comeliness in its kind, and is proportionably hansom, and comparatively good too.
And sure the Eye of a Lover sees no defect in its beloved. The Blackest Crow in the world is much more doted on by a Crow, than whatsoever we can commend in the whitest Turtle. But this is only a similitude, cannot deserve to be a Proof. For we as Sinners do owe to Industry, what the Crow does to Nature Being naturally unable to dote on since, as it is since, we Are fain to dress it up with Some Turtle Feathers. And having so dONE, we Are fain to use our wits, to make ourselves become stupid. Speaking no better of since than this, that it has comeliness in its kind, and is proportionably handsome, and comparatively good too.
Not good in itself, nor good in others, but yet the Flesh represents it as good for us. Avarice is good to increase our Treasure. Ambition is as good to advance our Credit. Luxury good to banish Melancholy and Sadness. Another mans Avarice is flat Idolatry; but our own is Good-husbandry, because our own. Another mans Knavery deserves a Gallows; but when it lyes in our Bosom, 'tis a most necessary Prudence. We hate the Proud and the Aspiring the most that may be;
Not good in itself, nor good in Others, but yet the Flesh represents it as good for us. Avarice is good to increase our Treasure. Ambition is as good to advance our Credit. Luxury good to banish Melancholy and Sadness. another men Avarice is flat Idolatry; but our own is Good husbandry, Because our own. another men Knavery deserves a Gallows; but when it lies in our Bosom, it's a most necessary Prudence. We hate the Proud and the Aspiring the most that may be;
whereas in us 'tis but Bravery to be Ambitious. Another man's Excess is a scandalous Sin; whilst our own is but an Argument of the Right which we have to the Creature-comforts. Now by what are we betray'd to all these mischiefs, but by the meer misapplying of our Affections? And what then have we reason to be more afraid of,
whereas in us it's but Bravery to be Ambitious. another Man's Excess is a scandalous since; while our own is but an Argument of the Right which we have to the Creature comforts. Now by what Are we betrayed to all these mischiefs, but by the mere misapplying of our Affections? And what then have we reason to be more afraid of,
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than of setting our Affections upon the Earth? We find by evident Experience, (and in all manner of Cases,) that such as is our Love, such will be our Submissions, whether to that which is above, or which is infinitely below us.
than of setting our Affections upon the Earth? We find by evident Experience, (and in all manner of Cases,) that such as is our Love, such will be our Submissions, whither to that which is above, or which is infinitely below us.
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'Tis This hath made so many womanish uxorious Husbands; so many childish indulgent Parents; so very many servile obedient Masters. 'Twas this made Ahab, (I do not say the Husband, but) the Wife of Iezebel; and Eli a slave unto both his Sons; Herod, though a King, an humble servant to Herodias; Darius, though an Emperor, meanly gaping upon Apame; and Hercules, though an Hero, submitting tamely to the blowes of a feeble Omphale. Nor will it be otherwise with ourselves, who are called Christians; who having the Earthiness of their Love, shall not be able not to stoop to their Idols too.
It's This hath made so many womanish uxorious Husbands; so many childish indulgent Parents; so very many servile obedient Masters. 'Twas this made Ahab, (I do not say the Husband, but) the Wife of Iezebel; and Eli a slave unto both his Sons; Herod, though a King, an humble servant to Herodias; Darius, though an Emperor, meanly gaping upon Apame; and Hercules, though an Hero, submitting tamely to the blows of a feeble Omphale. Nor will it be otherwise with ourselves, who Are called Christians; who having the Earthiness of their Love, shall not be able not to stoop to their Idols too.
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If we love Herod, as He Herodias, we shall keep his Commandments, as He did Hers; though this be one of his Commandments, that we slay our own Infants, put to flight the child Iesus, and joyn ourselves with a Pilate to plot his Death too.
If we love Herod, as He Herodias, we shall keep his commandments, as He did Hers; though this be one of his commandments, that we slay our own Infants, put to flight the child Iesus, and join ourselves with a Pilate to plot his Death too.
And whethersoever Christ calls us, to Herod 's Court, or Pilate 's Hall, to the Garden, or the Cross, we shall esteem it our greatest Riches, To leave all we have and to follow Him.
And whithersoever christ calls us, to Herod is Court, or Pilate is Hall, to the Garden, or the Cross, we shall esteem it our greatest Riches, To leave all we have and to follow Him.
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Sect. 8. Seeing therefore 'tis so evident, that wheresoever there is Love, there cannot choose but be obedience, and that our obedience cannot choose but be agreeable to our Love; our first Indeavour is to be this, that we beware what we love.
Sect. 8. Seeing Therefore it's so evident, that wheresoever there is Love, there cannot choose but be Obedience, and that our Obedience cannot choose but be agreeable to our Love; our First Endeavour is to be this, that we beware what we love.
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Lastly, because we are commanded to love our enemies, and therefore more than permitted to love our Friends; let it be our third Indeavour, that we beware how we love.
Lastly, Because we Are commanded to love our enemies, and Therefore more than permitted to love our Friends; let it be our third Endeavour, that we beware how we love.
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Sect. 9. Let us secondly consider the unspeakable danger of our Defect. As first the perfect impossibility of ever entring into his Glory, without the keeping of his Commandments; next the equal impossibility of ever keeping his Commandments,
Sect. 9. Let us secondly Consider the unspeakable danger of our Defect. As First the perfect impossibility of ever entering into his Glory, without the keeping of his commandments; next the equal impossibility of ever keeping his commandments,
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whilst we are cold in our Affection to Him, or Them. One of the chief of his Commandments, which he deliver'd to us as Christians, and by which we are distinguish't from Iews and Gentiles, is love your enemies, bless them that curse you, do good to them that hate you,
while we Are cold in our Affection to Him, or Them. One of the chief of his commandments, which he Delivered to us as Christians, and by which we Are distinguished from Iews and Gentiles, is love your enemies, bless them that curse you, do good to them that hate you,
But how incapable are we of that, whilst we are wanting in our love unto Christ himself, who is so far from being an enemy to any of us, that 'tis a kind of a Meiosis to call him Friend? Again 'tis another of his Commandments, that we rejoyce in persecutions, that we deny our own selves;
But how incapable Are we of that, while we Are wanting in our love unto christ himself, who is so Far from being an enemy to any of us, that it's a kind of a Meiosis to call him Friend? Again it's Another of his commandments, that we rejoice in persecutions, that we deny our own selves;
and that taking up his Cross, we do so follow him, as to hate our own lives in comparison of Him, which (though absolutely necessary to our being his Disciples, yet) how incapable are we of doing,
and that taking up his Cross, we do so follow him, as to hate our own lives in comparison of Him, which (though absolutely necessary to our being his Disciples, yet) how incapable Are we of doing,
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unless we love him a great deal better, then both our ease, and our Pleasures, our Reputations, and ourselves too? And then how highly does it concern us to wean ourselves from this world, with whose love the love of Christ is said to be utterly inconsistent? ( Iam. 4. 4.) shall we then be verier Babes than our sucking children, by being fonder of the world, which is a strange and a cruel Nurse, than they are ever wont to be of the Mothers Breast, from which they draw the very substance and means of Life? shall we not wean our selves from the world, from whence we suck nothing but Poison, and the preparatories of Death, by the same Art and Method, which we use in the weaning our sucking Infants? Is it not a very sad and unexcusable Absurdity, that the Tall Parents should go to School to their poor Brat of a span long, and yet complain of too hard a lesson? That they should lay upon their Infant an heavier burthen,
unless we love him a great deal better, then both our ease, and our Pleasures, our Reputations, and ourselves too? And then how highly does it concern us to wean ourselves from this world, with whose love the love of christ is said to be utterly inconsistent? (Iam. 4. 4.) shall we then be verier Babes than our sucking children, by being fonder of the world, which is a strange and a cruel Nurse, than they Are ever wont to be of the Mother's Breast, from which they draw the very substance and means of Life? shall we not wean our selves from the world, from whence we suck nothing but Poison, and the Preparatories of Death, by the same Art and Method, which we use in the weaning our sucking Infants? Is it not a very sad and unexcusable Absurdity, that the Tall Parents should go to School to their poor Brat of a span long, and yet complain of too hard a Lesson? That they should lay upon their Infant an Heavier burden,
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than they are willing to bear themselves? That the Babe of a year old who is not able to distinguish between a Fish and a Scorpion, should be put upon the practice of self-denyal, whilst themselves, however aged, are hardly yet ripe for the doctrin of it? An absurdity very shameful, but no whit strange, because our customary experience that so it is, does extenuate the wonder that so it should be. And yet as we never can obey Christ, until we love him;
than they Are willing to bear themselves? That the Babe of a year old who is not able to distinguish between a Fish and a Scorpion, should be put upon the practice of self-denial, while themselves, however aged, Are hardly yet ripe for the Doctrine of it? an absurdity very shameful, but no whit strange, Because our customary experience that so it is, does extenuate the wonder that so it should be. And yet as we never can obey christ, until we love him;
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so the true love of Christ can never enter into our Hearts, untill the love of this world hath had its Exit; Nor can we cease from our love of a tempting world,
so the true love of christ can never enter into our Hearts, until the love of this world hath had its Exit; Nor can we cease from our love of a tempting world,
And hence it was that the Cradle became the Pulpit, from whence the sucking child preach't to the Prophet David, whose choisest learning was to refrain, and to keep his soul, like as a child that is weaned from his Mother.
And hence it was that the Cradle became the Pulpit, from whence the sucking child preached to the Prophet David, whose Choicest learning was to refrain, and to keep his soul, like as a child that is weaned from his Mother.
And from this very Topick did God upbraid his people Israel, who were rather of years, than of discretion to be men, Isa. 28. 9, 10. For sooner will a Babe, who is not weaned from the Breast, attain to knowledge, than his Parents to Religion, being not weaned from the world. Now to enable our selves the better for the transforming of our love from the world to Christ,
And from this very Topic did God upbraid his people Israel, who were rather of Years, than of discretion to be men, Isaiah 28. 9, 10. For sooner will a Babe, who is not weaned from the Breast, attain to knowledge, than his Parents to Religion, being not weaned from the world. Now to enable our selves the better for the transforming of our love from the world to christ,
For a competent familiarity ingenders love, though too much of it begets contempt. But Discontinuance breeds coldness and indifferency in our Affections.
For a competent familiarity engenders love, though too much of it begets contempt. But Discontinuance breeds coldness and indifferency in our Affections.
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As therefore the way to wean an Infant, is to sever him from the Breast, whereof the Infant grows careless, when sufficiently accustomed to other meat; so to wean our selves also from the embraces of the world, we must abandon its company,
As Therefore the Way to wean an Infant, is to sever him from the Breast, whereof the Infant grows careless, when sufficiently accustomed to other meat; so to wean our selves also from the embraces of the world, we must abandon its company,
and discontinue our Acquaintance, and accustom ourselves to another diet, that is to say, to the law of Christ. And then by being so accustomed, we shall be careless, if not forgetful, of worldly Pleasures and Delights.
and discontinue our Acquaintance, and accustom ourselves to Another diet, that is to say, to the law of christ. And then by being so accustomed, we shall be careless, if not forgetful, of worldly Pleasures and Delights.
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I do the rather crave leave to dwell on this somewhat the longer, (notwithstanding what I have spoken to the same end and purpose in other places,) because there are who do impose so great a Fallacy on themselves,
I do the rather crave leave to dwell on this somewhat the longer, (notwithstanding what I have spoken to the same end and purpose in other places,) Because there Are who do impose so great a Fallacy on themselves,
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as to conclude against the pleasures of living strictly, meerly from their own want of a due experience. A thing of so very great importance, that even Eudoxus, and Epicurus, though the great Patrons of Sensuality, did recommend a life of vertue to all their Followers, not from a Principle of Piety, but Pleasure only. Not as the nobler way of life,
as to conclude against the pleasures of living strictly, merely from their own want of a due experience. A thing of so very great importance, that even Eudoxus, and Epicurus, though the great Patrons of Sensuality, did recommend a life of virtue to all their Followers, not from a Principle of Piety, but Pleasure only. Not as the Nobler Way of life,
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But how can any man pass a judgment, touching Colours and Shapes which he never saw? or touching the savour of a dish which he never tasted? or touching the happiness of a life, of which he never had the Patience to make a tryal? Let Christ but have as fair quarter,
But how can any man pass a judgement, touching Colours and Shapes which he never saw? or touching the savour of a dish which he never tasted? or touching the happiness of a life, of which he never had the Patience to make a trial? Let christ but have as fair quarter,
and then if the greatest Apolausticks do not subscribe to the delights of a new obedience, we may venture to give up our Christian Cause. For though the yoke of Christ 's Precepts is somewhat rough at the beginning, yet there are thousands who can attest, that it grows smooth by being worn, and much the fitter for our necks too.
and then if the greatest Apolausticks do not subscribe to the delights of a new Obedience, we may venture to give up our Christian Cause. For though the yoke of christ is Precepts is somewhat rough At the beginning, yet there Are thousands who can attest, that it grows smooth by being worn, and much the fitter for our necks too.
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or read, will find it troublesom to the Flesh; which yet by using much and often, he will not find inconsistent with ease and pleasure. And exactly thus it is in the School of Christ; where the very same lesson which is most irksom in the beginning, is by use and experience made most delightful. We may be wedded to the best things,
or read, will find it troublesome to the Flesh; which yet by using much and often, he will not find inconsistent with ease and pleasure. And exactly thus it is in the School of christ; where the very same Lesson which is most irksome in the beginning, is by use and experience made most delightful. We may be wedded to the best things,
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as not to be able to abstain; So if a man be as much us'd to the Commandments of Christ, and is able to say with David, all the day long is my study in them, he will not be able to abstain from thrusting his neck into the yoke of his Master Christ.
as not to be able to abstain; So if a man be as much used to the commandments of christ, and is able to say with David, all the day long is my study in them, he will not be able to abstain from thrusting his neck into the yoke of his Master christ.
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so great an Absence of love to Christ, ) as will carry him for warmth to the Fire of Hell. If he is askt why he refuseth his partion of vel• … ptuousness, eates the course Bread of Honesty, or wears away himself in Meditation and self-denial; his answer is, he is so us'd to this course of life, victorious custom hath so subdned him,
so great an Absence of love to christ,) as will carry him for warmth to the Fire of Hell. If he is asked why he Refuseth his partion of vel• … ptuousness, eats the course Bred of Honesty, or wears away himself in Meditation and self-denial; his answer is, he is so used to this course of life, victorious custom hath so subdned him,
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His Fasting, and Praying, Mortification, and self-denyal, Meditation, and Solitude, are grown agreeable to his Temper, and Frame of mind. He is gratified by his strictness,
His Fasting, and Praying, Mortification, and self-denial, Meditation, and Solitude, Are grown agreeable to his Temper, and Frame of mind. He is gratified by his strictness,
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He is delighted with the thing which carnal Cowards are afraid of, and vitious persons cannot indure. Has fought so long as a Souldier under the Captain of his Salvation, that fighting is one of his Recreations. Fighting, I mean, against the enemies of Christ, against the world, and the Flesh, and the Powers of Hell. ▪ Tis one of the highest of all his Pleasures, to be above the Pleasures of Sin; and one of his innocent ambitions, to tread ambition under his feet. All he covets, is contentment: and all he lusts after, is a Dominion over his Flesh. The greatest of his aims, is to be victor of all he fights with;
He is delighted with the thing which carnal Cowards Are afraid of, and vicious Persons cannot endure. Has fought so long as a Soldier under the Captain of his Salvation, that fighting is one of his Recreations. Fighting, I mean, against the enemies of christ, against the world, and the Flesh, and the Powers of Hell. ▪ This one of the highest of all his Pleasures, to be above the Pleasures of since; and one of his innocent ambitions, to tread ambition under his feet. All he covets, is contentment: and all he Lustiest After, is a Dominion over his Flesh. The greatest of his aims, is to be victor of all he fights with;
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and the greatest of his victories, is that he gets over himself. So beneficial is the duty of being habituated in vertue, that (as I said once before,) it makes the glorious Work of Grace become a kind of second Nature. For as the Love we bear to Christ begets the keeping of his Commandments, so does our keeping those Commandments as much improve and cherish in us our love of Christ. We shall not be able to abstain from the love of Christ, when there is something in ourselves to which the Nature of Christ himself, does hold conformity and agreement; and our keeping his Commandments will beget such a conformity. It will, I say, beget in us such an Harmonie with Him, as must needs infer in Him an equal Harmonie with us too.
and the greatest of his victories, is that he gets over himself. So beneficial is the duty of being habituated in virtue, that (as I said once before,) it makes the glorious Work of Grace become a kind of second Nature. For as the Love we bear to christ begets the keeping of his commandments, so does our keeping those commandments as much improve and cherish in us our love of christ. We shall not be able to abstain from the love of christ, when there is something in ourselves to which the Nature of christ himself, does hold conformity and agreement; and our keeping his commandments will beget such a conformity. It will, I say, beget in us such an Harmony with Him, as must needs infer in Him an equal Harmony with us too.
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That our obedience to the Precepts of Iesus Christ, is the only warrantable Touchstone, whereby to try, and examin the love we bear unto his person. And because by the force of our love to Christ, there is a mutual Cohabitation 'twixt Him and Us, this will also be a Rule which cannot possibly deceive us, in what it most of all concerns us to labour in without Error,
That our Obedience to the Precepts of Iesus christ, is the only warrantable Touchstone, whereby to try, and examine the love we bear unto his person. And Because by the force of our love to christ, there is a mutual Cohabitation betwixt Him and Us, this will also be a Rule which cannot possibly deceive us, in what it most of all concerns us to labour in without Error,
and upon whom his name is call'd, there are not Two of Ten Thousand who will not challenge him for a Saviour, and make Profession of as much Love, as if they could prove it by their Obedience. But we may say of God himself, as of most great men, that his admirers are very many, but he hath very few Friends. It is agreed upon by all, that they all ought to love him;
and upon whom his name is called, there Are not Two of Ten Thousand who will not challenge him for a Saviour, and make Profession of as much Love, as if they could prove it by their obedience. But we may say of God himself, as of most great men, that his admirers Are very many, but he hath very few Friends. It is agreed upon by all, that they all ought to love him;
but 'tis agreed upon by all too, that of the all who ought to love, few do love him as they ought. For how many are there of them who do most of all profess to be lovers of him, who yet do reckon their very Rebellions amongst the Arguments of their Loyalty, and special Tokens of their Affection? As if our Lord had said to Them, in a direct contrariety to what he said to his Disciples, [ If ye love me, break my Commandments.
but it's agreed upon by all too, that of the all who ought to love, few do love him as they ought. For how many Are there of them who do most of all profess to be lovers of him, who yet do reckon their very Rebellions among the Arguments of their Loyalty, and special Tokens of their Affection? As if our Lord had said to Them, in a Direct contrariety to what he said to his Disciples, [ If you love me, break my commandments.
] Such as are keepers of Christs Commandments, with a Belief that 'tis the way whereby to enter into life, and that in this they are to work out their own Salvation, are not allowed a better character,
] Such as Are keepers of Christ commandments, with a Belief that it's the Way whereby to enter into life, and that in this they Are to work out their own Salvation, Are not allowed a better character,
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And the good works of such as These are but glittering sins, in the opinion of those projectors, who are such Niggards as to ingross the work of Redemption to themselves. But such as break Christ's Commandments, with a Belief that they cannot, or need not keep them, (whilst they can break them so securely, as not to fall into a doubt of their being sav'd, ) yea that they ought not so to keep them,
And the good works of such as These Are but glittering Sins, in the opinion of those projectors, who Are such Niggards as to ingross the work of Redemption to themselves. But such as break Christ's commandments, with a Belief that they cannot, or need not keep them, (while they can break them so securely, as not to fallen into a doubt of their being saved,) yea that they ought not so to keep them,
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as of necessity to Salvation, these they peremptorily reckon amongst the Vessels of Election. And are not they very sufficiently misconceipted of themselves, and their love to Christ, who rather than acknowledge any want of love to him, will ascribe their foulest crimes to the overflowings of their Affection? So very easie a thing it is for men to be flatterers of themselves, and quite mistaken in their Affections, that as they who flung stones at their Heathen God Hermes, made no doubt but they did it in pure Devotion, so there are Christians who seem to think, that they can break Christ's Commandments with every whit as good a zeal, as Moses brake the two stones wherein the Commandments were but written.
as of necessity to Salvation, these they peremptorily reckon among the Vessels of Election. And Are not they very sufficiently misconceipted of themselves, and their love to christ, who rather than acknowledge any want of love to him, will ascribe their Foulest crimes to the overflowings of their Affection? So very easy a thing it is for men to be Flatterers of themselves, and quite mistaken in their Affections, that as they who flung stones At their Heathen God Hermes, made no doubt but they did it in pure Devotion, so there Are Christians who seem to think, that they can break Christ's commandments with every whit as good a zeal, as Moses brake the two stones wherein the commandments were but written.
And therefore in this consideration, it does concern us very neerly to bring our Love to the Touch-stone, before we pass it for currant in our esteem. We are to follow that advice which S. Paul gave to his Corinthians, That we examin our selves whether we be in the Faith, and that we try our own selves.
And Therefore in this consideration, it does concern us very nearly to bring our Love to the Touchstone, before we pass it for currant in our esteem. We Are to follow that Advice which S. Paul gave to his Corinthians, That we examine our selves whither we be in the Faith, and that we try our own selves.
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It being so ordinary a thing, for Devils to be transformed into Angels of light, and for the worst kind of vices to look like the greatest and fairest vertues, that the most talkative Professors of Christian Purity and Knowledge are seldom able to distinguish betwixt Hypocrisy, and Love; betwixt Attrition, and Contrition; worldly sorrow, and Repentance; betwixt Presumption, and lively Faith; betwixt Security, and Assurance; or a downright Stupidity, and Peace of Conscience; which shews the use and the necessity of bringing them all unto the Test, that so we may not be in danger to take them for more than they are worth; nor persevere in those Habits, of which we cannot too soon be stript. That we may not overgreedily catch hold on a Fish, which will prove in conclusion to be a Scorpion; nor please ourselves with an opinion of our great Love to Christ, which will be found after Death to have been but a great Dissimulation. By what hath hitherto been spoken.
It being so ordinary a thing, for Devils to be transformed into Angels of Light, and for the worst kind of vices to look like the greatest and Fairest Virtues, that the most talkative Professors of Christian Purity and Knowledge Are seldom able to distinguish betwixt Hypocrisy, and Love; betwixt Attrition, and Contrition; worldly sorrow, and Repentance; betwixt Presumption, and lively Faith; betwixt Security, and Assurance; or a downright Stupidity, and Peace of Conscience; which shows the use and the necessity of bringing them all unto the Test, that so we may not be in danger to take them for more than they Are worth; nor persevere in those Habits, of which we cannot too soon be stripped. That we may not over-greedy catch hold on a Fish, which will prove in conclusion to be a Scorpion; nor please ourselves with an opinion of our great Love to christ, which will be found After Death to have been but a great Dissimulation. By what hath hitherto been spoken.
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I do not doubt but 'twill be easily agreed by all, that men are apt to be mistaken in the nature and measure of their Affections, and that by consequence it concerns them to make a Tryal,
I do not doubt but it'll be Easily agreed by all, that men Are apt to be mistaken in the nature and measure of their Affections, and that by consequence it concerns them to make a Trial,
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Speaking first of the Negative, by shewing what it is not; and then in the Affirmative, by shewing clearly what it is. A method the rather to be admitted,
Speaking First of the Negative, by showing what it is not; and then in the Affirmative, by showing clearly what it is. A method the rather to be admitted,
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The vulgar sort of professed Christians, who are the speculative Solifidians, will not submit to any Tryal, unless their own Fansie may sit as Iudge. And being destitute of obedience to the Commandments of Christ, which should be a witness from without of the love they bear to him, whereby they might prove it to other men; they appeal to the strength of their own perswasion, call'd a witness from within of their Love to Christ,
The Vulgar sort of professed Christians, who Are the speculative Solifidians, will not submit to any Trial, unless their own Fancy may fit as Judge. And being destitute of Obedience to the commandments of christ, which should be a witness from without of the love they bear to him, whereby they might prove it to other men; they appeal to the strength of their own persuasion, called a witness from within of their Love to christ,
and whereby they pretend to prove it inwardly to themselves. But this is an Error so full of danger, and indeed so void of sense, that I know not if I may judge it more extravagant in itself, or more pernicious in its effects. For 'tis apt to place presumption on the right hand of Faith; and does make the sanguin'sts Hypocrites to pass in disguise for the holiest men. Mistake's a callous, and a sear'd, for a quiet Conscience;
and whereby they pretend to prove it inwardly to themselves. But this is an Error so full of danger, and indeed so void of sense, that I know not if I may judge it more extravagant in itself, or more pernicious in its effects. For it's apt to place presumption on the right hand of Faith; and does make the sanguin'sts Hypocrites to pass in disguise for the Holiest men. Mistake's a callous, and a seared, for a quiet Conscience;
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For what saith God by the Prophet Ieremie? The Heart of man is deceitful above all things, and desperately wicked, who can know it? Touching our heads, and our hands, and other parts of our composition, we may be easily supposed to have some knowledge;
For what Says God by the Prophet Ieremie? The Heart of man is deceitful above all things, and desperately wicked, who can know it? Touching our Heads, and our hands, and other parts of our composition, we may be Easily supposed to have Some knowledge;
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But God alone is the searcher of all our hearts, Ier. 17. 10. And are not they in a goodly way of being rectified in judgment, both concerning themselves, and their love to Christ, who take their measures from the Fountain of all deceit? God was never more angry in the Times of the Law,
But God alone is the searcher of all our hearts, Jeremiah 17. 10. And Are not they in a goodly Way of being rectified in judgement, both Concerning themselves, and their love to christ, who take their measures from the Fountain of all deceit? God was never more angry in the Times of the Law,
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than with them who were Prophets of the deceit of their own Heart, Ier. 23. 25. Those Plaisterers of Satan, whose custom 'twas to dawb with untemperd morter, and to heal the wounds of the people slightly, speaking peace to their Consciences before their Consciences had Peace with God. And tis as evident from the words of the wise King Solomon, ( Prov. 24. 24.) that nothing but Woes and Imprecations belong to those Temporizing and Popular Teachers, who do nourish themselves with the peoples Favour, by nourishing the people with their deceits. For there is no higher way whereby to gratifie the Devil, and make him glad, than by lulling poor souls into carnal security. Nor can a speedier course be taken to make them carnally secure, than by making them believe, that let their Sins be what they can be, they may be lovers of Christ, and vessels of absolute Election, and can never fall totally, much less finally from Grace,
than with them who were prophets of the deceit of their own Heart, Jeremiah 23. 25. Those Plasterers of Satan, whose custom 'twas to dawb with untempered mortar, and to heal the wounds of the people slightly, speaking peace to their Consciences before their Consciences had Peace with God. And this as evident from the words of the wise King Solomon, (Curae 24. 24.) that nothing but Woes and Imprecations belong to those Temporizing and Popular Teachers, who do nourish themselves with the peoples Favour, by nourishing the people with their Deceits. For there is no higher Way whereby to gratify the devil, and make him glad, than by lulling poor Souls into carnal security. Nor can a speedier course be taken to make them carnally secure, than by making them believe, that let their Sins be what they can be, they may be lovers of christ, and vessels of absolute Election, and can never fallen totally, much less finally from Grace,
because they are inwardly perswaded; because 'tis set upon their Hearts, (as they use to word it;) because they take it for granted, and do not make the least doubt. A way of reasoning I cannot tell,
Because they Are inwardly persuaded; Because it's Set upon their Hearts, (as they use to word it;) Because they take it for granted, and do not make the least doubt. A Way of reasoning I cannot tell,
is to argue that they know ▪ even because they know not. For Faith, and Knowledge, (in the proper acception of the words,) cannot be conversant at once about the very same object. And that men may take that for the voice of Conscience, or else for the whisper of God within them, which yet is nothing in the world,
is to argue that they know ▪ even Because they know not. For Faith, and Knowledge, (in the proper acception of the words,) cannot be conversant At once about the very same Object. And that men may take that for the voice of Conscience, or Else for the whisper of God within them, which yet is nothing in the world,
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We read of the Hypocrites having an Hope; but we read too, that it shall perish. We read of Priests teaching for hire, and Magistrates judging for reward, whilst yet they lean upon the Lord,
We read of the Hypocrites having an Hope; but we read too, that it shall perish. We read of Priests teaching for hire, and Magistrates judging for reward, while yet they lean upon the Lord,
Matth. 7. 22, 23. And even the children of the Devil may think that God is their only Father, Ioh. 8. 11. All which being consider'd, I cannot approve of their skill or kindness (whereof we have an account in Print) who taught an horrible Malefactor to please himself with this Syllogism, after his sentence of Condemnation for wilful murder. [ God hath said, whosoever repenteth,
Matthew 7. 22, 23. And even the children of the devil may think that God is their only Father, John 8. 11. All which being considered, I cannot approve of their skill or kindness (whereof we have an account in Print) who taught an horrible Malefactor to please himself with this Syllogism, After his sentence of Condemnation for wilful murder. [ God hath said, whosoever Repenteth,
My Conscience telleth me, and witnesseth to me, that I repent, and believe, and am one of those [ whosoever, ] therefore Christ is mine, I shall find mercy, and be saved.
My Conscience Telleth me, and Witnesseth to me, that I Repent, and believe, and am one of those [ whosoever, ] Therefore christ is mine, I shall find mercy, and be saved.
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yet sure he took not the way to prove it, but only the way that he had been taught. For what he took to be the dictate or suggestion of his Conscience, might be possibly nothing more than the delusion of his Phansie, or the pleasant deceit of his Imagination. And this is certain, that unless by Repentance he meant Amendment, (which he could not well discover as he was hastening to the Gallows,) and unless by believing, he meant an Operative Faith, such as worketh by love, and by such a love too as is the fulfilling of the law, (which he could not well be sure of as he was going into his Grave, ) there was not so much as a possibility, that he should prove himself sure of having an interest in Christ.
yet sure he took not the Way to prove it, but only the Way that he had been taught. For what he took to be the dictate or suggestion of his Conscience, might be possibly nothing more than the delusion of his Fancy, or the pleasant deceit of his Imagination. And this is certain, that unless by Repentance he meant Amendment, (which he could not well discover as he was hastening to the Gallows,) and unless by believing, he meant an Operative Faith, such as works by love, and by such a love too as is the fulfilling of the law, (which he could not well be sure of as he was going into his Grave,) there was not so much as a possibility, that he should prove himself sure of having an Interest in christ.
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] In the mean time he should have pray'd, (and his Teachers should have helpt him, both by their Prayers and their advice, ) that God would deliver him from the danger of being deceived by his own Heart, into security and presumption, which would only have betray'd him into a mischievous consolation;
] In the mean time he should have prayed, (and his Teachers should have helped him, both by their Prayers and their Advice,) that God would deliver him from the danger of being deceived by his own Heart, into security and presumption, which would only have betrayed him into a mischievous consolation;
because there is nothing more agreeable to the condition of such a Penitent, as had been lately (by his Confession) at once a Robber, and a cheat, a fornicator, and a blasphemer, and even a murderer of his brother, (sleeping innocently by him in the very same bed,) than to mingle his Faith with pious Fear, and his Hope with that holy trembling, wherewith we all are to work out our own Salvation.
Because there is nothing more agreeable to the condition of such a Penitent, as had been lately (by his Confessi) At once a Robber, and a cheat, a fornicator, and a blasphemer, and even a murderer of his brother, (sleeping innocently by him in the very same Bed,) than to mingle his Faith with pious fear, and his Hope with that holy trembling, wherewith we all Are to work out our own Salvation.
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Now having hitherto made an Amulet for the contagion of the Times, by the negative part of my undertaking, which hath been only to discover how we must not examin our love to Christ,
Now having hitherto made an Amulet for the contagion of the Times, by the negative part of my undertaking, which hath been only to discover how we must not examine our love to christ,
Because our Saviour did not say, as he was going out of the world, if ye love me, make it appear by being sorry for my departure; for they might easily be sorry, meerly in love unto themselves. Nor if ye love me, make it appear, by your inward perswasion that ye love me;
Because our Saviour did not say, as he was going out of the world, if you love me, make it appear by being sorry for my departure; for they might Easily be sorry, merely in love unto themselves. Nor if you love me, make it appear, by your inward persuasion that you love me;
for such a perswasion is often false, and when it is true, is not also Scientifical. Nor if ye love me, make it appear, by your outward perswasion that ye love me;
for such a persuasion is often false, and when it is true, is not also Scientifical. Nor if you love me, make it appear, by your outward persuasion that you love me;
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for every Hypocrite is a Professor, and every one that hates him can love in Tongue. They who crucified their Saviour did give him very fine words too, Hail King of the Iews, when yet they cloathed him in the Purple of his own Heart bloud. But the saying of our Master was briefly this, If ye love me, keep my Commandments;
for every Hypocrite is a Professor, and every one that hates him can love in Tongue. They who Crucified their Saviour did give him very fine words too, Hail King of the Iews, when yet they clothed him in the Purple of his own Heart blood. But the saying of our Master was briefly this, If you love me, keep my commandments;
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We may know the true Test of our love to Christ, by what we find to be the tryal of one mans love unto another; which cannot possibly be made by an inward perswasion in the one, or an outward profession in the other. But he who gives us the richest presents, and is readiest to do us the greatest good, is most unweariedly delighted in our converse, and most sensibly toucht in our Reputation, joys the most in our welfare, and most condoles in our affliction, is not sparing of cost, or care, when he thinks he can spend them to our Advantage, and is ambitious to indear us on all occasions,
We may know the true Test of our love to christ, by what we find to be the trial of one men love unto Another; which cannot possibly be made by an inward persuasion in the one, or an outward profession in the other. But he who gives us the Richest presents, and is Readiest to do us the greatest good, is most unweariedly delighted in our converse, and most sensibly touched in our Reputation, Joys the most in our welfare, and most condoles in our affliction, is not sparing of cost, or care, when he thinks he can spend them to our Advantage, and is ambitious to endear us on all occasions,
although it be at the hazard of Life, and Fortune, He is the person of all the world, whom we do reckon as our truest and solidst Friend. And by the very same measures, are we to judge of that love which we bear to Christ. If the beauty of his Goodness is really enter'd into our Souls, and hath ingraven in our Breasts the Image of him;
although it be At the hazard of Life, and Fortune, He is the person of all the world, whom we do reckon as our Truest and solidest Friend. And by the very same measures, Are we to judge of that love which we bear to christ. If the beauty of his goodness is really entered into our Souls, and hath engraven in our Breasts the Image of him;
and that for this reason, because they offer to divert, and as it were pluck us from our injoyment. For we are pleas'd with his presence in every thing that represents him;
and that for this reason, Because they offer to divert, and as it were pluck us from our enjoyment. For we Are pleased with his presence in every thing that represents him;
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when we consider him as he is absent. The very Remembrance of him is sweet, and therefore frequently recurr's. And this our Love is still improv'd, by him by whom it is begun. For we love him still the more, the more we love him.
when we Consider him as he is absent. The very Remembrance of him is sweet, and Therefore frequently recur. And this our Love is still improved, by him by whom it is begun. For we love him still the more, the more we love him.
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At last the soul is set on fire, which burns up all the dross in us, devours our love of the Creature, becomes Praedominant, and unquenchable, the loss of our Bloud cannot extinguish, or make it cooler. It makes us sick of a pleasant Feavour, that is, of Love, (as the spowse in the Canticles sets forth her love unto the Bridegroom;) Being once sick of love, we are sick of life too,
At last the soul is Set on fire, which burns up all the dross in us, devours our love of the Creature, becomes Predominant, and unquenchable, the loss of our Blood cannot extinguish, or make it cooler. It makes us sick of a pleasant Favour, that is, of Love, (as the spouse in the Canticles sets forth her love unto the Bridegroom;) Being once sick of love, we Are sick of life too,
and therefore desire to be dissolv'd, that we no longer may believe in, but be with Christ. The desire of this Union makes us to go out of our selves, as 'twere ejaculating our Souls, by fervent Prayers, and Thanksgivings, and all other acts of our obedience, expressed here in one word, by the keeping of Commandments. These I say, are the Fruits, and therefore the tryals of our Affection,
and Therefore desire to be dissolved, that we no longer may believe in, but be with christ. The desire of this union makes us to go out of our selves, as 'twere ejaculating our Souls, by fervent Prayers, and Thanksgivings, and all other acts of our Obedience, expressed Here in one word, by the keeping of commandments. These I say, Are the Fruits, and Therefore the trials of our Affection,
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where there is not such obedience, there cannot be possibly such a love; for an affectionate Rebel is a contradiction in adjecto. Let the profession of our Religion be as right as it will,
where there is not such Obedience, there cannot be possibly such a love; for an affectionate Rebel is a contradiction in Adjecto. Let the profession of our Religion be as right as it will,
and our Iudgment as Orthodox as any can be, yet all is nothing without obedience. And this I take to be the meaning of S. Pauls words to the Corinthians, Circumcision is nothing,
and our Judgement as Orthodox as any can be, yet all is nothing without Obedience. And this I take to be the meaning of S. Paul's words to the Corinthians, Circumcision is nothing,
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That is something to the purpose, and with our Saviour, all in all. For being told by the company, that his Mother and his Brethren stood without to speak with him, He immediately return'd, who is my Mother? and who are my Brethren? even He that doth the Will of my Father which is in Heaven, (and 'tis the Will of the Father that we keep the Commandments of the Son, ) the same is my Brother, my Sister, and Mother.
That is something to the purpose, and with our Saviour, all in all. For being told by the company, that his Mother and his Brothers stood without to speak with him, He immediately returned, who is my Mother? and who Are my Brothers? even He that does the Will of my Father which is in Heaven, (and it's the Will of the Father that we keep the commandments of the Son,) the same is my Brother, my Sister, and Mother.
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Nay, by the keeping of the Commandments, we do not only know our love, but we know our very knowledge, our affinity to the Truth, our being in Christ, and Christ in us.
Nay, by the keeping of the commandments, we do not only know our love, but we know our very knowledge, our affinity to the Truth, our being in christ, and christ in us.
The first of these is very evident from Iohn 14. 21, 23. and 1 Iohn 2. 5. The second is as plain from 1 Iohn 2. 3, 4. The third is as plain from 1 Iohn 3. 19. The fourth is so too from 1 Iohn 3. 24. Where we have two wayes of knowing whether Christ abideth in us and we in Him:
The First of these is very evident from John 14. 21, 23. and 1 John 2. 5. The second is as plain from 1 John 2. 3, 4. The third is as plain from 1 John 3. 19. The fourth is so too from 1 John 3. 24. Where we have two ways of knowing whither christ Abideth in us and we in Him:
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Not by this without that; because it is no longer in us, than we keep his Commandments. The first and last is most conspicuous in the 2 Pet. 1, 5, 6, 7, 8, 9, and 10, verses, where the Apostle does exhort us to give all diligence, to make our Calling and Election sure.
Not by this without that; Because it is no longer in us, than we keep his commandments. The First and last is most conspicuous in the 2 Pet. 1, 5, 6, 7, 8, 9, and 10, Verses, where the Apostle does exhort us to give all diligence, to make our Calling and Election sure.
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How then can our diligence, and all our diligence be employ'd, unless in the keeping of the Commandments, and in the keeping of them all too? For so he seems to explain himself in the very next words, If ye do these things, ye shall never fall.
How then can our diligence, and all our diligence be employed, unless in the keeping of the commandments, and in the keeping of them all too? For so he seems to explain himself in the very next words, If you do these things, you shall never fallen.
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And what is meant by these things, but that long chain of Moral and Theological Graces, in the 5, 6, and 7, verses of that chapter, which in effect are nothing else, but several Habits of Obedience to the Commandments of Christ? And by these S. Peter teacheth us how we must judge of our condition.
And what is meant by these things, but that long chain of Moral and Theological Graces, in the 5, 6, and 7, Verses of that chapter, which in Effect Are nothing Else, but several Habits of obedience to the commandments of christ? And by these S. Peter Teaches us how we must judge of our condition.
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And it implyes a contradiction, to say a man may be infallible, in what he does but yet believe. For as infallibity implyes a knowledge in perfection, so belief implyes strongly a knowledge only in part, that is, in some measure, a want of knowledge. Which infers a fallibility in him that wants it.
And it Implies a contradiction, to say a man may be infallible, in what he does but yet believe. For as infallibility Implies a knowledge in perfection, so belief Implies strongly a knowledge only in part, that is, in Some measure, a want of knowledge. Which infers a fallibility in him that Wants it.
our meaning is, we do not doubt it, not at all that we cannot, or may not err. When Adam stood in a state of Innocence, he did believe without doubt he should so continue.
our meaning is, we do not doubt it, not At all that we cannot, or may not err. When Adam stood in a state of Innocence, he did believe without doubt he should so continue.
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When Lucifer stood in a state of Glory, he did not doubt in the least of his being safe. But the event does shew plainly in Him, and Adam, the possibility of their falling, before they fell. So as long as we stand in a state of Grace. and do so love our Saviour as to keep his Commandments, we have reason to be confident of our Election,
When Lucifer stood in a state of Glory, he did not doubt in the least of his being safe. But the event does show plainly in Him, and Adam, the possibility of their falling, before they fell. So as long as we stand in a state of Grace. and do so love our Saviour as to keep his commandments, we have reason to be confident of our Election,
but not infallibly assur'd, because we are not omniscient, yea, do not know our own Hearts, and cannot tell what a Day, or what an hour may bring forth.
but not infallibly assured, Because we Are not omniscient, yea, do not know our own Hearts, and cannot tell what a Day, or what an hour may bring forth.
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but shall then only be sure, when we shall take it into possession. They who urge S. Peter 's words for an infallible assurance, (2 Epist. chap. 1. ver. 10.) where the word is NONLATINALPHABET,
but shall then only be sure, when we shall take it into possession. They who urge S. Peter is words for an infallible assurance, (2 Epistle chap. 1. ver. 10.) where the word is,
than that they quite mistake its meaning. Not through an Ignorance of the original, but a forgetfulness to consult it. It may suffice for our comfort, that God himself is infallible, though we may err. And though we know not what we are, much less what we shall be,
than that they quite mistake its meaning. Not through an Ignorance of the original, but a forgetfulness to consult it. It may suffice for our Comfort, that God himself is infallible, though we may err. And though we know not what we Are, much less what we shall be,
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Psal. 25. 10. We are infallible in our knowledge, that God is faithful, so as he cannot fail possibly to make good his promise, if we shall manfully persevere in our performance of the condition. And sure the sum of the Condition is briefly this, that we love him so farr, as to keep his Comandments.
Psalm 25. 10. We Are infallible in our knowledge, that God is faithful, so as he cannot fail possibly to make good his promise, if we shall manfully persevere in our performance of the condition. And sure the sum of the Condition is briefly this, that we love him so Far, as to keep his commandments.
Again, that this is the Test of our Love to Christ, and the means whereby to make our Election sure, may be as easily collected from Heb. 6. 10, 11, 12. Where the Apostle having premis'd the work and labour of their love, which they had shew'd to Christ 's Name, in their ministring to the Saints.
Again, that this is the Test of our Love to christ, and the means whereby to make our Election sure, may be as Easily collected from Hebrew 6. 10, 11, 12. Where the Apostle having premised the work and labour of their love, which they had showed to christ is Name, in their ministering to the Saints.
(v. 11.) And not to be slothful, but followers of them who through Faith and Patience inherit the promises. (v. 12.) From which words of the Apostle we are to gather four things. First that he does not say infallible, but full assurance of Hope. Nor is it He, but our Translation, which saith so much.
(v. 11.) And not to be slothful, but followers of them who through Faith and Patience inherit the promises. (v. 12.) From which words of the Apostle we Are to gather four things. First that he does not say infallible, but full assurance of Hope. Nor is it He, but our translation, which Says so much.
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For NONLATINALPHABET is but a fulness of Hope, not at all a full assurance, unless by full assurance is mean't a fulness, and nothing else. Next a diligence is requir'd for the attainment of this Hope,
For is but a fullness of Hope, not At all a full assurance, unless by full assurance is meant a fullness, and nothing Else. Next a diligence is required for the attainment of this Hope,
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and this must be unto the end. The promise that we shall reap, is on condition that we faint not. We must therefore so run, that we may obtain. Thirdly, Our diligence must be shew'd too, that men may see it,
and this must be unto the end. The promise that we shall reap, is on condition that we faint not. We must Therefore so run, that we may obtain. Thirdly, Our diligence must be showed too, that men may see it,
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if it is true, will be shew'd in this, that instead of being idle, or empty-handed, it hath its work and its labour, is ever diligent, and industrious in the keeping of his Commands. Lastly, the promises are not inherited through Faith alone, (which S. Iames calls a dead, and a worthless Faith,) but through Faith mixt with patience, which is not a barren, but a fruitful, not an idle, but working Faith.
if it is true, will be showed in this, that instead of being idle, or empty-handed, it hath its work and its labour, is ever diligent, and Industria in the keeping of his Commands. Lastly, the promises Are not inherited through Faith alone, (which S. James calls a dead, and a worthless Faith,) but through Faith mixed with patience, which is not a barren, but a fruitful, not an idle, but working Faith.
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Such as worketh (by Love ) impartial obedience to the Commandments: And such as worketh (by patience ) with perseverance unto the end. Thus we prove, by our obedience, the real solidity of our Love; and by our Permanency in both, make our Calling and Election sure.
Such as works (by Love) impartial Obedience to the commandments: And such as works (by patience) with perseverance unto the end. Thus we prove, by our Obedience, the real solidity of our Love; and by our Permanency in both, make our Calling and Election sure.
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But that the proof of this Doctrin, may not keep us too long from the Application, I shall conclude with what I find in the 8th. chapter to the Romans. And thence the Point I am upon may be irrefragably evicted.
But that the proof of this Doctrine, may not keep us too long from the Application, I shall conclude with what I find in the 8th. chapter to the Romans. And thence the Point I am upon may be irrefragably evicted.
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For they are true lovers of Christ, and real vessels of Election, to whom there is no condemnation. There is no condemnation to them that are in Christ Iesus.
For they Are true lovers of christ, and real vessels of Election, to whom there is no condemnation. There is no condemnation to them that Are in christ Iesus.
And what other can they be, than such as keep his Commandments? That this indeed is the evidence of our being in Christ, does farther appear by the three Ifs, in the 10, 11, and 13 verses of that chapter.
And what other can they be, than such as keep his commandments? That this indeed is the evidence of our being in christ, does farther appear by the three Ifs, in the 10, 11, and 13 Verses of that chapter.
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And if the Spirit of Him who raised up Iesus from the Dead, dwell in you, he also shall quicken your mortal bodies, by his Spirit which dwelleth in you.
And if the Spirit of Him who raised up Iesus from the Dead, dwell in you, he also shall quicken your Mortal bodies, by his Spirit which dwells in you.
Hereby we know that we know him, even by keeping his word, 1 John 2. 5. He that saith he abideth in Him, ought himself also to walk, even as he walked.
Hereby we know that we know him, even by keeping his word, 1 John 2. 5. He that Says he Abideth in Him, ought himself also to walk, even as he walked.
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(v. 6.) Now we know that Christ Jesus was so subjected to the Law, that that was constantly the Path, wherein he walked. And when 'tis said by S. Paul, that the end of the Commandment is charity out of a pure heart, and of a good Conscience, and Faith unfeigned. The Heart is imply'd to be impure, the Conscience evil, and the Faith but hypocritical, which is not evidenc'd by charity, and the keeping of the Commandments. All agreeable to the words of our Blessed Saviour, that men do not gather grapes from Thorns, and every Tree is known by its fruit.
(v. 6.) Now we know that christ jesus was so subjected to the Law, that that was constantly the Path, wherein he walked. And when it's said by S. Paul, that the end of the Commandment is charity out of a pure heart, and of a good Conscience, and Faith unfeigned. The Heart is implied to be impure, the Conscience evil, and the Faith but hypocritical, which is not evidenced by charity, and the keeping of the commandments. All agreeable to the words of our Blessed Saviour, that men do not gather grapes from Thorns, and every Tree is known by its fruit.
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Now then let us consider, that if the keeping of the Commandments is the true Touchstone of our Love, whereby alone we may prove it to be sincere; and withal the great Requisite, for the making of our Callling and Election sure;
Now then let us Consider, that if the keeping of the commandments is the true Touchstone of our Love, whereby alone we may prove it to be sincere; and withal the great Requisite, for the making of our Calling and Election sure;
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then is the keeping of the Commandments the sum and upshot of all that is call'd Duty. So that when Solomon, being penitent, turned his Throne into a Pulpit, and of a King became a Preacher, He was not able, with all his wisdom, either to teach, or to learn, either a plainer,
then is the keeping of the commandments the sum and upshot of all that is called Duty. So that when Solomon, being penitent, turned his Throne into a Pulpit, and of a King became a Preacher, He was not able, with all his Wisdom, either to teach, or to Learn, either a plainer,
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For this (saith he in the next words) is the whole Duty of Man. Men may spend their whole lives in inventing Sermons, and Systems, and other discourses of Divinity, both from the Pulpit, and from the Press; But the sum and conclusion of all is This, Fear God and keep his Commandments ▪ It concerns us therefore extreamly to make a strict examination,
For this (Says he in the next words) is the Whole Duty of Man. Men may spend their Whole lives in inventing Sermons, and Systems, and other discourses of Divinity, both from the Pulpit, and from the Press; But the sum and conclusion of all is This, fear God and keep his commandments ▪ It concerns us Therefore extremely to make a strict examination,
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whether we find within our selves such a sincere love of Christ, as does not only shew it self in our mouths, and fancies, but especially in our Hearts and our Conversations. Such a love as carries with it a ready obedience to his Commands, and does by consequence amount unto the whole Duty of Man. It being so natural for a Lover, to seek the benefit, or pleasure, and satisfaction of his Beloved, by doing that which he desires, that obedience and love, disobedience and hatred, are promiscuously used in holy Scripture.
whither we find within our selves such a sincere love of christ, as does not only show it self in our mouths, and fancies, but especially in our Hearts and our Conversations. Such a love as carries with it a ready Obedience to his Commands, and does by consequence amount unto the Whole Duty of Man. It being so natural for a Lover, to seek the benefit, or pleasure, and satisfaction of his beloved, by doing that which he Desires, that Obedience and love, disobedience and hatred, Are promiscuously used in holy Scripture.
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For what S. Paul expresseth thus, in his Epistle to the Corinthians, [ Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments, ] the same S. Paul expresseth thus, in his Epistle to the Galatians [ Circumcision is nothing, and uncircumcision is nothing, but Faith which worketh by Love.
For what S. Paul Expresses thus, in his Epistle to the Corinthians, [ Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments, ] the same S. Paul Expresses thus, in his Epistle to the Galatians [ Circumcision is nothing, and uncircumcision is nothing, but Faith which works by Love.
as including and supposing both Faith and Love. Christianity it self is nothing worth without Faith; nor Faith it self, without Love; nor Love it self without obedience to the Commandments of Christ. For being not kept, they must needs be broken. And they that break his Commandments are said to hate him,
as including and supposing both Faith and Love. Christianity it self is nothing worth without Faith; nor Faith it self, without Love; nor Love it self without Obedience to the commandments of christ. For being not kept, they must needs be broken. And they that break his commandments Are said to hate him,
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as they that keep them are said to love him, Exod. 20. 5, 6. So the carnal mind of man is called enmity to God, Rom. 8. 7. And that for this very reason (in the next words following) Because it is not subject to the law of God. And
as they that keep them Are said to love him, Exod 20. 5, 6. So the carnal mind of man is called enmity to God, Rom. 8. 7. And that for this very reason (in the next words following) Because it is not Subject to the law of God. And
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This may prompt us to descend unto a second consideration, that seeing love and obedience, disobedience and hatred are terms equivalent, put the one for the other in holy Writ;
This may prompt us to descend unto a second consideration, that seeing love and Obedience, disobedience and hatred Are terms equivalent, put the one for the other in holy Writ;
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then, as we hope not to be reckoned amongst the enemies, and haters of God in Christ, we must employ our utmost study upon the keeping of his Commandments. And keep them we must with the greater care,
then, as we hope not to be reckoned among the enemies, and haters of God in christ, we must employ our utmost study upon the keeping of his commandments. And keep them we must with the greater care,
because (like Porcellane, ) they are of very great worth, and the soonest broken. Besides which, they have a property of being so wholsom, or so destructive, that whilst we keep them intire, they keep us too in our integrity; and if we customarily break them, they grind us certainly to powder. The Prophet David had so smarted by having broken two of the number, (the one with Bathshebah, and the other against Uriah, ) as to have made a new Covenant with God Almighty, that if he would teach him once more the way of his statutes, he would not fail for the future, to keep them whole unto the end.
Because (like Porcelain,) they Are of very great worth, and the soonest broken. Beside which, they have a property of being so wholesome, or so destructive, that while we keep them entire, they keep us too in our integrity; and if we customarily break them, they grind us Certainly to powder. The Prophet David had so smarted by having broken two of the number, (the one with Bathsheba, and the other against Uriah,) as to have made a new Covenant with God Almighty, that if he would teach him once more the Way of his statutes, he would not fail for the future, to keep them Whole unto the end.
And to the end he might keep them the more exactly, he laid them up in a sure place, wherein the serpents piercing eye should not be able to find them out. He lock't them up in a Cabinet of which God only could keep the key. For so we have him speaking to God himself, ( Psal. 119. 11. Thy word have I hid within my heart, that I might not sin against thee.
And to the end he might keep them the more exactly, he laid them up in a sure place, wherein the Serpents piercing eye should not be able to find them out. He locked them up in a Cabinet of which God only could keep the key. For so we have him speaking to God himself, (Psalm 119. 11. Thy word have I hid within my heart, that I might not sin against thee.
After the very same manner, let us manifest the love which we bear to Christ, and demonstrate the esteem which we pretend to his Commandments, first by keeping them in our eyes, that we may evermore see, and be mindful of them;
After the very same manner, let us manifest the love which we bear to christ, and demonstrate the esteem which we pretend to his commandments, First by keeping them in our eyes, that we may evermore see, and be mindful of them;
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Let our love be the ingraver, to carve his Commandments in our Souls; to carve them in such deep, and indelible characters, as no kind of Engin or Tool of Satan may be able to efface them,
Let our love be the ingraver, to carve his commandments in our Souls; to carve them in such deep, and indelible characters, as no kind of Engine or Tool of Satan may be able to efface them,
or raze them out. Are not they bold people who dare be damn'd? who take the confidence to sleep amidst the breaches of the Commandments, whilst their Calling and Election are not only not ensur'd, but even neglected, and undervalued, as if so cheap, and so easie, as to be got only by gaping, that is, by saying Lord, Lord, or upon any cheaper terms than those of keeping his Commandments? Let us religiously beware, that we be none of their number.
or raze them out. are not they bold people who Dare be damned? who take the confidence to sleep amid the Breaches of the commandments, while their Calling and Election Are not only not insured, but even neglected, and undervalved, as if so cheap, and so easy, as to be god only by gaping, that is, by saying Lord, Lord, or upon any cheaper terms than those of keeping his commandments? Let us religiously beware, that we be none of their number.
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And because S. Iames tells us, that whosoever will be a Friend of this present world, is (not only not the Friend, but) the Enemie of God; Tremble we most at those Felicities, which are most generally courted.
And Because S. James tells us, that whosoever will be a Friend of this present world, is (not only not the Friend, but) the Enemy of God; Tremble we most At those Felicities, which Are most generally courted.
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Take we heed of nothing more, than of our living too much at ease. If we are serious lovers of Christ, let us not laugh, and be merry, with them that hate him;
Take we heed of nothing more, than of our living too much At ease. If we Are serious lovers of christ, let us not laugh, and be merry, with them that hate him;
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but rather shut up ourselves in such a solitude and silence, as in which we may enjoy him without disturbance, or interruption. Whenever we suffer in his behalf, from our selves or others; let this be one of our Rewards, that he tells our sighs, and counts the number of our attritions, puts our Tears into his Bottle, and enters our sorrows into his Book. Let our Ambition be to please him, by all means possible; by observing his precepts;
but rather shut up ourselves in such a solitude and silence, as in which we may enjoy him without disturbance, or interruption. Whenever we suffer in his behalf, from our selves or Others; let this be one of our Rewards, that he tells our sighs, and counts the number of our attritions, puts our Tears into his Bottle, and enters our sorrows into his Book. Let our Ambition be to please him, by all means possible; by observing his Precepts;
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by accusing our selves before him for any precept unobserv'd; by importuning him incessantly for ghostly strength; and by thanking him for that which we now injoy; by hating our Rebellions already pass't;
by accusing our selves before him for any precept unobserved; by importuning him incessantly for ghostly strength; and by thanking him for that which we now enjoy; by hating our Rebellions already passed;
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But as we are debtors to him for all, so let us not niggardly withhold the least things from him which he expects, much less the greatest which he requires. Our obedience unto Christ, like Christ's obedience unto the Father, must not only be paid to some, but to all his Commandments, without exception. All that Abigail could but say, Christ Jesus acted: For she desir'd to wash the feet of the servants of her Lord;
But as we Are debtors to him for all, so let us not niggardly withhold the least things from him which he expects, much less the greatest which he requires. Our Obedience unto christ, like Christ's Obedience unto the Father, must not only be paid to Some, but to all his commandments, without exception. All that Abigail could but say, christ jesus acted: For she desired to wash the feet of the Servants of her Lord;
And shall not our love to Him express it self in our being clean? In the keeping of our selves unspotted from the world? Shall we adventure to be the worse for his goodness to us? or violate his precepts with peace and comfort, because we know he dyed our Sacrifice, and is our Advocate with the Father, and the propitiation for all our Sins? No, let us strive against sin, though we resist it unto Bloud. And resist it so much the rather, because obliged to it by Him who is a God ready to pardon. If He was prodigal of his life, when he could spend it to our advantage, why should we niggardly keep our Lives,
And shall not our love to Him express it self in our being clean? In the keeping of our selves unspotted from the world? Shall we adventure to be the Worse for his Goodness to us? or violate his Precepts with peace and Comfort, Because we know he died our Sacrifice, and is our Advocate with the Father, and the propitiation for all our Sins? No, let us strive against since, though we resist it unto Blood. And resist it so much the rather, Because obliged to it by Him who is a God ready to pardon. If He was prodigal of his life, when he could spend it to our advantage, why should we niggardly keep our Lives,
when 'tis the thrivingst course to lose them? That there is a certain case wherein we may save them to our loss, and that again there is a case wherein we may lose them to our advantage, is the peremptorie assertion of Christ himself. He that will save his life, shall lose it;
when it's the thrivingst course to loose them? That there is a certain case wherein we may save them to our loss, and that again there is a case wherein we may loose them to our advantage, is the peremptory assertion of christ himself. He that will save his life, shall loose it;
Now till we come to this pitch, of being able (in time of trial) to lose a life for Christ's sake, we have not satisfied the Text in its full Importance;
Now till we come to this pitch, of being able (in time of trial) to loose a life for Christ's sake, we have not satisfied the Text in its full Importance;
And considering that S. Paul hath comprehended them all at once, in that short pandect of Imprecations, his dreadful Anathema Maranatha; as also considering that the sins by which those Curses are all incurr'd, do all arise from this Fountain, a most unnatural want of love to the Lord Iesus Christ;
And considering that S. Paul hath comprehended them all At once, in that short pandect of Imprecations, his dreadful Anathema Maranatha; as also considering that the Sins by which those Curses Are all incurred, do all arise from this Fountain, a most unnatural want of love to the Lord Iesus christ;
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I cannot think of a fitter Text whereon to continue my Meditations, than that Sentence of S. Paul in his first Epistle to the Corinthians; If any man love not the Lord Iesus Christ, let him be Anathema Maranatha.
I cannot think of a fitter Text whereon to continue my Meditations, than that Sentence of S. Paul in his First Epistle to the Corinthians; If any man love not the Lord Iesus christ, let him be Anathema Maranatha.
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if we weigh the chief ingredients which are prescrib'd to make up, and compound a Christian, every grain of pure love, will go as far as many pounds of our Awe, and wonder.
if we weigh the chief ingredients which Are prescribed to make up, and compound a Christian, every grain of pure love, will go as Far as many pounds of our Awe, and wonder.
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so in particular also for This, that God was never yet said to be Faith, or Hope, (nor is it possible for him to be so,) but S. Iohn hath said plainly, that God is Love. And therefore Love, of all Graces, makes us most to resemble the God that made us.
so in particular also for This, that God was never yet said to be Faith, or Hope, (nor is it possible for him to be so,) but S. John hath said plainly, that God is Love. And Therefore Love, of all Graces, makes us most to resemble the God that made us.
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'Tis true indeed that Faith and Hope must help to carry us into Heaven; But holy Love, (besides that, ) will keep us company when we are there. Our Love indeed shall there be perfected, but only perfected into Love; that though it shall cease to be incomplete, it shall not cease to be it self ▪ Whereas our Faith and our Hope shall be for ever don away. For that shall dy into experience, and so shall this into Fruition.
It's true indeed that Faith and Hope must help to carry us into Heaven; But holy Love, (beside that,) will keep us company when we Are there. Our Love indeed shall there be perfected, but only perfected into Love; that though it shall cease to be incomplete, it shall not cease to be it self ▪ Whereas our Faith and our Hope shall be for ever dONE away. For that shall die into experience, and so shall this into Fruition.
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Sect. 2. To fear and honour Him that made us, is a most acceptable service, ( Mal. 1. 6.) But very passionately to love him, does please him far beyond both, It being absolutely in vain that we do honour him as a Father, or that we fear him as a Lord, unless we Love him as a Bridegroom, who hath betrothed us to Himself. Take away Love, and Fear hath Torment. Or take away Love, and Honour degenerates into Hypocrisy. Both are servil in themselves, until our Love does manumit them,
Sect. 2. To Fear and honour Him that made us, is a most acceptable service, (Malachi 1. 6.) But very passionately to love him, does please him Far beyond both, It being absolutely in vain that we do honour him as a Father, or that we Fear him as a Lord, unless we Love him as a Bridegroom, who hath betrothed us to Himself. Take away Love, and fear hath Torment. Or take away Love, and Honour Degenerates into Hypocrisy. Both Are servile in themselves, until our Love does manumit them,
For Love alone is that Motion or Affection of the Soul, by which we render back to God (though not ex aequo, yet de simili, ) a noble kind of Retaliation. If he is Angry, we are to Tremble, not to be angry with him again.
For Love alone is that Motion or Affection of the Soul, by which we render back to God (though not ex Aequo, yet de simili,) a noble kind of Retaliation. If he is Angry, we Are to Tremble, not to be angry with him again.
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But by no means presume to return the like. Nay if he saves us, or sets us free, we cannot thank him for it in kind; we cannot make him a Retribution, either of safety, or of deliverance. But when he condescends to love us, we can and must love him, without the Arrogance of taking too much upon us.
But by no means presume to return the like. Nay if he saves us, or sets us free, we cannot thank him for it in kind; we cannot make him a Retribution, either of safety, or of deliverance. But when he condescends to love us, we can and must love him, without the Arrogance of taking too much upon us.
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Sect. 4. Again, of all the Emanations or Affections of the Soul, the Love of God is that alone which carries with it its own Reward. I mean a Pleasure, and Satisfaction, which cannot admit of an allay by either Repentance, or Satietie. Indeed to love him for somewhat else, is to receive no greater Pleasure,
Sect. 4. Again, of all the Emanations or Affections of the Soul, the Love of God is that alone which carries with it its own Reward. I mean a Pleasure, and Satisfaction, which cannot admit of an allay by either Repentance, or Satiety. Indeed to love him for somewhat Else, is to receive no greater Pleasure,
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But to love him for himself, is to possess the very end, because the object of our Love. For the greatest injoyment of such a Lover, is still to love what he injoyes. Hence it was that S. Austin did argue thus in his Confessions. Thou hast commanded me ( Lord ) to love thee, and dost threaten me with Hell, if I love thee not.
But to love him for himself, is to possess the very end, Because the Object of our Love. For the greatest enjoyment of such a Lover, is still to love what he enjoys. Hence it was that S. Austin did argue thus in his Confessions. Thou hast commanded me (Lord) to love thee, and dost threaten me with Hell, if I love thee not.
Sect. 5. Now when Interest, and Honour, conspire with Pleasure and Satisfaction, to make us kind; may it not seem a great wonder, that such a thing should be suppos'd, as that a Christian should not love the Lord Iesus Christ? Let us examin, if you please,
Sect. 5. Now when Interest, and Honour, conspire with Pleasure and Satisfaction, to make us kind; may it not seem a great wonder, that such a thing should be supposed, as that a Christian should not love the Lord Iesus christ? Let us examine, if you please,
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because by them we have the pleasure of staying our hunger, and our thirst; the pleasure of giving Satisfaction to all our Appetites and Needs. Next 'tis every whit as natural, to love that Love of the Almighty, from whence those gifts are derived to us.
Because by them we have the pleasure of staying our hunger, and our thirst; the pleasure of giving Satisfaction to all our Appetites and Needs. Next it's every whit as natural, to love that Love of the Almighty, from whence those Gifts Are derived to us.
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And then how natural is the Transition from our love of his Love, unto a yet greater love of Him that loves us? For such a free Lover of Souls must needs Himself be more lovely than all his Love, as much as the Agent than the Act, or the Cause than the Effect.
And then how natural is the Transition from our love of his Love, unto a yet greater love of Him that loves us? For such a free Lover of Souls must needs Himself be more lovely than all his Love, as much as the Agent than the Act, or the Cause than the Effect.
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Sect. 7, Again be we never so debauch't, we cannot possibly abstain from being kind unto ourselves: And as little from being kind unto the benefits and Blessings which we injoy. And being so kind unto the benefits, we should as little methinks abstain from being kind to the Benevolence, from which those Benefits must needs proceed. How much less should we be able to abstain from being kind to the Benefactor, who is the Sourse and the Fountain of that Benevolence? Certainly nothing can be viler, than to love the meer Gifts, above the Giver; nothing more contumelious to him that Gives them.
Sect. 7, Again be we never so debauched, we cannot possibly abstain from being kind unto ourselves: And as little from being kind unto the benefits and Blessings which we enjoy. And being so kind unto the benefits, we should as little methinks abstain from being kind to the Benevolence, from which those Benefits must needs proceed. How much less should we be able to abstain from being kind to the Benefactor, who is the Source and the Fountain of that Benevolence? Certainly nothing can be Viler, than to love the mere Gifts, above the Giver; nothing more contumelious to him that Gives them.
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how much more as God in Christ, Reconciling us all unto Himself? He is the Maker, and the Preserver, and (so at least) the Benefactor of all things else; but the Redeemer, the Restorer, the Reconciler only of us. As God Incarnate he conversed with men on Earth; and as such (in special manner ) we still converse with him in Heaven. I therefore say, in special manner, because to address our selves to God, as he is Infinite, and Invisisible, a self-subsisting Existence from everlasting to everlasting, is not only apt to dazzle, but to distract our understandings.
how much more as God in christ, Reconciling us all unto Himself? He is the Maker, and the Preserver, and (so At least) the Benefactor of all things Else; but the Redeemer, the Restorer, the Reconciler only of us. As God Incarnate he conversed with men on Earth; and as such (in special manner) we still converse with him in Heaven. I Therefore say, in special manner, Because to address our selves to God, as he is Infinite, and Invisisible, a Self-subsisting Existence from everlasting to everlasting, is not only apt to dazzle, but to distract our understandings.
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Our Thoughts are lost in this Ocean, as the drops of a Bucket. And where our Thoughts are hardly fixt, 'tis hard to fasten our Affections. But now to address ourselves to God in the man Christ Iesus, as he is manifest in the Flesh, and hypostatically united to human Nature;
Our Thoughts Are lost in this Ocean, as the drops of a Bucket. And where our Thoughts Are hardly fixed, it's hard to fasten our Affections. But now to address ourselves to God in the man christ Iesus, as he is manifest in the Flesh, and hypostatically united to human Nature;
to settle our Affections and Thoughts upon him, both as our Sacrifice, and our Priest, our Elder Brother, and our Advocate; as one incessantly pleading for us,
to settle our Affections and Thoughts upon him, both as our Sacrifice, and our Priest, our Elder Brother, and our Advocate; as one incessantly pleading for us,
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and reconciling us to Himself; This is to take him at the advantage of his descending to our Infirmities; and as it were to lay hold both on his Majesty, and his Mercy, whilst he is thus stooping down to our low embraces. And therefore if any man shall be found so void of Grace and good Nature, as not to love the God of Heaven both as a Bridegroom, and a Redeemer, who never had bought but to espouse us,
and reconciling us to Himself; This is to take him At the advantage of his descending to our Infirmities; and as it were to lay hold both on his Majesty, and his Mercy, while he is thus stooping down to our low embraces. And Therefore if any man shall be found so void of Grace and good Nature, as not to love the God of Heaven both as a Bridegroom, and a Redeemer, who never had bought but to espouse us,
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though the frightful'st and the most dismal, that any poor Caitiff can undergo, is yet the mildest, and the most gentle, that our Apostle could in Conscience condemn Them to, who should be found NOT TO LOVE the Lord Jesus Christ.
though the frightful'st and the most dismal, that any poor Caitiff can undergo, is yet the Mildest, and the most gentle, that our Apostle could in Conscience condemn Them to, who should be found NOT TO LOVE the Lord jesus christ.
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for the excess of whose Love to the Souls of men, the Holy Ghost hath affirmed that He is Love. And considering how much the Cause is more noble than the Effect, (as I said before,) 'tis very evident that our Saviour should be much dearer to us than our Salvation. The name of Iesus, a Saviour, how delicious to our mouths ought it to be when e're we speak it? How melodious to our Ears, when e're we hear it? And what a Iubily to our Hearts, whensoever we do ruminate, or think upon it? Having therefore such a name, as is above every name, the name of Iesus, a Saviour, nor that temporal, but eternal; he needs must challenge such a Love, as is above every Love, not only of our Sins, but of our selves too.
for the excess of whose Love to the Souls of men, the Holy Ghost hath affirmed that He is Love. And considering how much the Cause is more noble than the Effect, (as I said before,) it's very evident that our Saviour should be much Dearer to us than our Salvation. The name of Iesus, a Saviour, how delicious to our mouths ought it to be when ever we speak it? How melodious to our Ears, when ever we hear it? And what a Jubilee to our Hearts, whensoever we do ruminate, or think upon it? Having Therefore such a name, as is above every name, the name of Iesus, a Saviour, nor that temporal, but Eternal; he needs must challenge such a Love, as is above every Love, not only of our Sins, but of our selves too.
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And therefore well might S. Paul, upon the foulest supposition that can be made of a Malefactor, pronounce the formidabl'st Sentence that can be uttered by any Iudge.
And Therefore well might S. Paul, upon the Foulest supposition that can be made of a Malefactor, pronounce the formidablest Sentence that can be uttered by any Judge.
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Sect. 9. These words of the Apostle, (which I have thought a fit Subject for the second Part of my Design, ) are first of all to have a general, and then a more special Consideration.
Sect. 9. These words of the Apostle, (which I have Thought a fit Subject for the second Part of my Design,) Are First of all to have a general, and then a more special Consideration.
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Thirdly, the dreadfulness of the Danger to whosoever shall despise or neglect the Duty. And this is expressed in the sentence of esto Anathema Maranatha.
Thirdly, the dreadfulness of the Danger to whosoever shall despise or neglect the Duty. And this is expressed in the sentence of esto Anathema Maranatha.
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So that in order to the more plain and useful handling of the Text, ( which is propos'd only to profit, and not to please us, ) we are to fasten our present Thoughts upon these three subjects of Meditation.
So that in order to the more plain and useful handling of the Text, (which is proposed only to profit, and not to please us,) we Are to fasten our present Thoughts upon these three subject's of Meditation.
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It must be opposite to the former, and hugely transcendent unto the later. And then it is the Grace of Love as fastned in general upon God. But we are secondly to consider it in its particular application, I mean its Appropriation to the Lord Iesus Christ. And this again in a threefold respect;
It must be opposite to the former, and hugely transcendent unto the later. And then it is the Grace of Love as fastened in general upon God. But we Are secondly to Consider it in its particular application, I mean its Appropriation to the Lord Iesus christ. And this again in a threefold respect;
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in that of Teaching, and Blessing, and Swaying his Scepter over our Hearts. This is properly the love of our Lord Iesus Christ. And this again must be consider• … d, in that degree of perfection, wherein 'tis taken in the Text. As a love of Christ unto the Death;
in that of Teaching, and Blessing, and Swaying his Sceptre over our Hearts. This is properly the love of our Lord Iesus christ. And this again must be consider• … worser, in that degree of perfection, wherein it's taken in the Text. As a love of christ unto the Death;
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a love which casteth out Fear; and such as does not wax cold in the sharpest winter of Tribulation. For the curse which here follows, seems to relate unto the Gnosticks, and to as many of their posterity, as should at any time be infected by their opinion.
a love which Cast out fear; and such as does not wax cold in the Sharpest winter of Tribulation. For the curse which Here follows, seems to relate unto the Gnostics, and to as many of their posterity, as should At any time be infected by their opinion.
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though we are bound to love our livelihood and our Lives, yet we are bound to hate Both, in comparison of the Love which we owe to Christ. And that so high a degree of love is indispensably required, many parallel words of Christ do put it out of all Question.
though we Are bound to love our livelihood and our Lives, yet we Are bound to hate Both, in comparison of the Love which we owe to christ. And that so high a degree of love is indispensably required, many parallel words of christ do put it out of all Question.
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As therefore he who puts to sea, (let his design be what it will,) is to resolve before hand, to run the risque of the foulest weather, and not to go, but to be carried, nor so much whither the Pilot shall please to steer him,
As Therefore he who puts to sea, (let his Design be what it will,) is to resolve before hand, to run the risk of the Foulest weather, and not to go, but to be carried, nor so much whither the Pilot shall please to steer him,
If we conceive that our Reward, though yet but future, and invisible, will yet prove at last an abundant Recompence, for whatsoever we can do or suffer here for Christ's sake;
If we conceive that our Reward, though yet but future, and invisible, will yet prove At last an abundant Recompense, for whatsoever we can do or suffer Here for Christ's sake;
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But if on the other side we esteem it too hard a bargain, (which Christ hath made in the New Testament,) And that to drink of his deadly Cup will be a bitterer potion, than all his Love and his Promises will be able to sweeten; then let us never so much as enter into a Covenant with Christ;
But if on the other side we esteem it too hard a bargain, (which christ hath made in the New Testament,) And that to drink of his deadly Cup will be a bitterer potion, than all his Love and his Promises will be able to sweeten; then let us never so much as enter into a Covenant with christ;
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For even so, saith our Saviour (at the 33. verse of that chapter,) whosoever he be of you that forsaketh not all that he hath, (be it his Pleasure, his Reputation, his livelihood,
For even so, Says our Saviour (At the 33. verse of that chapter,) whosoever he be of you that Forsaketh not all that he hath, (be it his Pleasure, his Reputation, his livelihood,
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Sect. 3. Yet let not any man here object against his hope of Salvation, and ground of Comfort, Infoelix ego sum, & infausto tempore natus, sad and evil is my Condition,
Sect. 3. Yet let not any man Here Object against his hope of Salvation, and ground of Comfort, Infoelix ego sum, & infausto tempore Born, sad and evil is my Condition,
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because I live in good times; I cannot possibly be a Martyr, for want of a Nero, or a Domitian, a Dioclesian, or a Cromwel, whereby to evidence my Love of the Lord Jesus Christ,
Because I live in good times; I cannot possibly be a Martyr, for want of a Nero, or a Domitian, a Diocletian, or a Cromwell, whereby to evidence my Love of the Lord jesus christ,
and to exercise my Faith with a fiery Trial. For (that I may take him out of the Agony which he possibly may be in, whilst he considers how great a Love is indispensably requir'd, for the escaping of the Curse which is here denounced, ) any man living, however prosperous, may be a Confessor, or Martyr, by a generous Resistance of his Prosperities; by being under a persecution he wisely brings upon Himself; by destroying his wicked Appetites, though dearer to him than his Eyes; and by retrenching those darling habitual lusts, which are as hardly parted with,
and to exercise my Faith with a fiery Trial. For (that I may take him out of the Agony which he possibly may be in, while he considers how great a Love is indispensably required, for the escaping of the Curse which is Here denounced,) any man living, however prosperous, may be a Confessor, or Martyr, by a generous Resistance of his Prosperities; by being under a persecution he wisely brings upon Himself; by destroying his wicked Appetites, though Dearer to him than his Eyes; and by retrenching those darling habitual Lustiest, which Are as hardly parted with,
like the Emperor Mauritius, so much terrified from within for want of Troubles from without, as to conclude thy self a Bastard in God's account, through a defect of that chastisement which is the character of a Son. For if thou usest those Talents of Grace and Reason, which God hath given thee, thy Ambition may be the Nero, whom thou resistest unto Bloud. Or thy Avarice the Domitian, by whom thou art plagu'd for thy Non-compliance. Or thy lust the Dioclesian, from whom thou suffer'st for thy Dissents. Or thy Cruelty may be the Cromwel, whom thou refusest to obey at thy great Expense. Wilt thou know by what martyrdom thy Love to Christ may be expressed in Times of Peace? and how to suffer for God, though never persecuted by men? Be but contented with all Events; and ever rise with an Appetite from the most warrantable Injoyments; Envy no mans preferment;
like the Emperor Mauritius, so much terrified from within for want of Troubles from without, as to conclude thy self a Bastard in God's account, through a defect of that chastisement which is the character of a Son. For if thou usest those Talents of Grace and Reason, which God hath given thee, thy Ambition may be the Nero, whom thou resistest unto Blood. Or thy Avarice the Domitian, by whom thou art plagued for thy Noncompliance. Or thy lust the Diocletian, from whom thou sufferest for thy Dissents. Or thy Cruelty may be the Cromwell, whom thou refusest to obey At thy great Expense. Wilt thou know by what martyrdom thy Love to christ may be expressed in Times of Peace? and how to suffer for God, though never persecuted by men? Be but contented with all Events; and ever rise with an Appetite from the most warrantable Enjoyments; Envy no men preferment;
nor ambitiously covet to make it Thine; pay Obedience to thy Superiours, though they may seem never so froward; do whatever God bids thee, though it shall seem never so hard; resist the Dalliance of the Flesh, though never so pleasant or Importuning; and then, in all these together, thou art a Martyr of Patience, with holy Iob; of Abstinence, with Daniel; of Humility, with S. Paul; of Obedience, with Abraham; and of chastity, with Ioseph. Nor let this pass for a meer fancyful, and conceited way of reasoning.
nor ambitiously covet to make it Thine; pay obedience to thy Superiors, though they may seem never so froward; do whatever God bids thee, though it shall seem never so hard; resist the Dalliance of the Flesh, though never so pleasant or Importuning; and then, in all these together, thou art a Martyr of Patience, with holy Job; of Abstinence, with daniel; of Humility, with S. Paul; of obedience, with Abraham; and of chastity, with Ioseph. Nor let this pass for a mere fanciful, and conceited Way of reasoning.
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For 'tis confirm'd by the Judgment of old and Orthodox Divines. Sanguinem si semel pro Christo ponere non potes, saltem mitiori quodam, sed longiori Martyrio pone.
For it's confirmed by the Judgement of old and Orthodox Divines. Sanguinem si semel Pro Christ ponere non potes, Saltem mitiori Quodam, sed longiori Martyrdom pone.
If thou canst not all at once lay down thy life for the Love of Christ, lay it down for him by a milder, but longer Martyrdom. For to forsake thine own will, to send a Bill of Divorce to thy wedded pleasures, to crucify thy Flesh, with the Affections, and Lusts, and so to mortifie its members which are upon the earth, is such a profitable and wholsom persecution of thy self,
If thou Canst not all At once lay down thy life for the Love of christ, lay it down for him by a milder, but longer Martyrdom. For to forsake thine own will, to send a Bill of Divorce to thy wedded pleasures, to crucify thy Flesh, with the Affections, and Lustiest, and so to mortify its members which Are upon the earth, is such a profitable and wholesome persecution of thy self,
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as does most of all tend to its Preservation. 'Tis better Policy (saith the Father ) to lose thy life that thou mayest keep it, than by keeping it for a time, to lose it finally, and for ever.
as does most of all tend to its Preservation. It's better Policy (Says the Father) to loose thy life that thou Mayest keep it, than by keeping it for a time, to loose it finally, and for ever.
Sect. 1. HAving already spoken enough touching the Nature and Degree of our Love to Christ, 'twill next be needful to consider the sad condition of the Curse, to which the want of such Love is here affirm'd to make us liable. And in order to the right understanding of it, we are to know the three degrees of excommunicating sinners among the Iews, which were accommodated of old to the use of Christians. The first of these they call'd Niddui, the second Cherem, the third Shammatha. And this last in signification is exactly the same with Maranatha in the Text. For Shem in the Chaldee, imports as much as Maràn in Syriac. And Athà (we see) is affixt to both. Niddui signified an exclusion, but for four paces only,
Sect. 1. HAving already spoken enough touching the Nature and Degree of our Love to christ, it'll next be needful to Consider the sad condition of the Curse, to which the want of such Love is Here affirmed to make us liable. And in order to the right understanding of it, we Are to know the three Degrees of excommunicating Sinners among the Iews, which were accommodated of old to the use of Christians. The First of these they called Niddui, the second Cherem, the third Shammatha. And this last in signification is exactly the same with Maranatha in the Text. For Shem in the Chaldee, imports as much as Maràn in Syriac. And Athà (we see) is affixed to both. Niddui signified an exclusion, but for four paces only,
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and from no greater privilege than that of ordinary converse. Cherem signified exclusion with the addition of Imprecations; out of which notwithstanding there was a hope of being freed by a sound Repentance; Whereas Shammatha, or Maranatha was not only a giving up, but also a finally giving over the anathematiz'd person unto eternal condemnation. Maran Atha is an expression, under which the Lords coming, and the most terrible of his Iudgments are Synecdochically contain'd.
and from no greater privilege than that of ordinary converse. Cherem signified exclusion with the addition of Imprecations; out of which notwithstanding there was a hope of being freed by a found Repentance; Whereas Shammatha, or Maranatha was not only a giving up, but also a finally giving over the anathematized person unto Eternal condemnation. Maran Atha is an expression, under which the lords coming, and the most terrible of his Judgments Are Synecdochically contained.
For though Atha is the Preterperfect tense, yet 'tis common amongst the Hebrews, to set the Preterperfect, for either the Present, or the future, or (as here) in an Optative, which has also the force of an Imperative signification.
For though Atha is the Preterperfect tense, yet it's Common among the Hebrews, to Set the Preterperfect, for either the Present, or the future, or (as Here) in an Optative, which has also the force of an Imperative signification.
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Sect. 2. So that the Duty, and the Danger, being thus explicated asunder, will, if we take them in conjunction, admit of this Paraphrase. If any man love not the Lord Jesus Christ,
Sect. 2. So that the Duty, and the Danger, being thus explicated asunder, will, if we take them in conjunction, admit of this paraphrase. If any man love not the Lord jesus christ,
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Let all the Curses light upon him which once were heard from Mount Ebal. Let him not only be Anathema, which answers to the Hebrew Cherem, and notes a giving up to Satan for the destruction of the Flesh; but Anathema Maranatha, which notes an absolute cutting off, an utter Excision or Extirpation from the Body of Christ.
Let all the Curses Light upon him which once were herd from Mount Ebal. Let him not only be Anathema, which answers to the Hebrew Cherem, and notes a giving up to Satan for the destruction of the Flesh; but Anathema Maranatha, which notes an absolute cutting off, an utter Excision or Extirpation from the Body of christ.
Let him not only be Anathema, a severity intended to purge the sinner of his Sin; but Maran Atha, which is severer, as being intended to rid the Church of a Sinner. Let him be cast out of the Favour as well of the Bridegroom, as of the Bride. Let him for ever be destroy'd, not only in this, but the other world.
Let him not only be Anathema, a severity intended to purge the sinner of his since; but Maran Atha, which is severer, as being intended to rid the Church of a Sinner. Let him be cast out of the Favour as well of the Bridegroom, as of the Bride. Let him for ever be destroyed, not only in this, but the other world.
as well with the Duty we are under, as with the Danger we are in; as well with the nature of the Love which is here requir'd, as with the quality of the Curse which is here denounc't.
as well with the Duty we Are under, as with the Danger we Are in; as well with the nature of the Love which is Here required, as with the quality of the Curse which is Here denounced.
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Sect. 4. And if the danger is so great of not performing this duty of loving Christ, what kind of means should we not use for the obtaining of the one, and (in consequence of that,) for the escaping of the other? By fervent Prayers, and Importunities, and by watching thereunto with all Perseverance, how should we wrestle, and contend, (as Iacob did) with the Almighty? resolving never to let him go, till he hath bless't us with an ability to love the Lord Iesus Christ, as he requires? if there are any wayes and methods, if any stratagems of Reason, if any Pulleys of the Will, whereby to wind up our Affections to things above; Lord!
Sect. 4. And if the danger is so great of not performing this duty of loving christ, what kind of means should we not use for the obtaining of the one, and (in consequence of that,) for the escaping of the other? By fervent Prayers, and Importunities, and by watching thereunto with all Perseverance, how should we wrestle, and contend, (as Iacob did) with the Almighty? resolving never to let him go, till he hath blessed us with an ability to love the Lord Iesus christ, as he requires? if there Are any ways and methods, if any stratagems of Reason, if any Pulleys of the Will, whereby to wind up our Affections to things above; Lord!
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how incessantly should we labour, to put such Instruments into use? How much more does it concern us than all the Riches and the Pomps of the world are worth, to be as obstinate as it is possible, not only in the use of the means of Grace, but also in the practice of all those methods,
how incessantly should we labour, to put such Instruments into use? How much more does it concern us than all the Riches and the Pomps of the world Are worth, to be as obstinate as it is possible, not only in the use of the means of Grace, but also in the practice of all those methods,
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unto which we may be prompted by Art, or Nature? never abating of our Indeavours, in using the Artifice, and the Empire both of the Intellect, and the Will, untill we find that God's Grace hath crown'd our Indeavours with Success? Or if we cannot love him so sensibly as we love many carnal and trivial things,
unto which we may be prompted by Art, or Nature? never abating of our Endeavours, in using the Artifice, and the Empire both of the Intellect, and the Will, until we find that God's Grace hath crowned our Endeavours with Success? Or if we cannot love him so sensibly as we love many carnal and trivial things,
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Sect. 5. But here perhaps some will say, we cannot possibly be in love with the Lord Iesus Christ, untill the Image of his Beauty shall have been character'd in our Souls; because his Beauty is the Allective, which is to draw up the Soul to a desire of its Fruition. And we must certainly see our object, e're we are able to affect it.
Sect. 5. But Here perhaps Some will say, we cannot possibly be in love with the Lord Iesus christ, until the Image of his Beauty shall have been charactered in our Souls; Because his Beauty is the Allective, which is to draw up the Soul to a desire of its Fruition. And we must Certainly see our Object, ever we Are able to affect it.
But our object being Invisible cannot possibly be seen, unless it be by the Eye of Faith; and Faith is intirely the work of Grace; a Gale that comes from that spirit which only bloweth where it listeth. Ioh. 3. 8. And seeing Love, as well as Faith, is the work of Grace, which is not a thing at our own disposal;
But our Object being Invisible cannot possibly be seen, unless it be by the Eye of Faith; and Faith is entirely the work of Grace; a Gale that comes from that Spirit which only blows where it lists. John 3. 8. And seeing Love, as well as Faith, is the work of Grace, which is not a thing At our own disposal;
how can we fasten our Affections on things invisible? or how create within our selves a passionate Love of the Lord Jesus, by any Stratagems, or Engines of Will, or Reason? If we do already love him (in that degree that is requir'd,) all this Preaching might have been spar'd;
how can we fasten our Affections on things invisible? or how create within our selves a passionate Love of the Lord jesus, by any Stratagems, or Engines of Will, or Reason? If we do already love him (in that degree that is required,) all this Preaching might have been spared;
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And if we want of such love in such a measure as is needful, what can we do unto ourselves, whereby to make our selves love him? Or what can any man do to us,
And if we want of such love in such a measure as is needful, what can we do unto ourselves, whereby to make our selves love him? Or what can any man do to us,
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or black? Nor are these the more peculiar Effects of Nature, than Faith and Love are the Fruits of Grace; which Grace if he denies us, we cannot love him, though we desire it;
or black? Nor Are these the more peculiar Effects of Nature, than Faith and Love Are the Fruits of Grace; which Grace if he Denies us, we cannot love him, though we desire it;
nor comprehend? we come not hither with a Belief that we can possibly be the better, for whatsoever can be spoken by any skilful Ecclesiastick; but only because 'tis ▪ a commanded, and so a commendable performance, to which by custom and duty we stand oblig'd. For as touching our Affection and Love to Christ, that can neither be more nor less, than was decreed to be given us from all Aeternity, even according as we are destin'd to Heaven, or Hell. Which decree of our End, being unconditional, infers the means conducing to it as unconditionally decreed too.
nor comprehend? we come not hither with a Belief that we can possibly be the better, for whatsoever can be spoken by any skilful Ecclesiastic; but only Because it's ▪ a commanded, and so a commendable performance, to which by custom and duty we stand obliged. For as touching our Affection and Love to christ, that can neither be more nor less, than was decreed to be given us from all Eternity, even according as we Are destined to Heaven, or Hell. Which Decree of our End, being unconditional, infers the means conducing to it as unconditionally decreed too.
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For we deny the Possibility of being made to love Christ by such human means. There is not a Science, or an Art, of habits insused, and divine. Nor is the Grace of God acquir'd by the Dexterities, or diligence of learned men.
For we deny the Possibility of being made to love christ by such human means. There is not a Science, or an Art, of habits infused, and divine. Nor is the Grace of God acquired by the Dexterities, or diligence of learned men.
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who conceiving that the Regenerate have Grace irresistible, from which (they say) it is impossible for them to fall; and that none besides them have Grace enough to do them good, but only enough to make them utterly unexcusable; do unawares inferr Preaching to be a thing of no use. Of none at least unto the People, who are but Hearers of the word preach't, however temporally useful to them that preach it.
who conceiving that the Regenerate have Grace irresistible, from which (they say) it is impossible for them to fallen; and that none beside them have Grace enough to do them good, but only enough to make them utterly unexcusable; do unawares infer Preaching to be a thing of no use. Of none At least unto the People, who Are but Hearers of the word preached, however temporally useful to them that preach it.
and that they must be as they are, through the eternal Necessitation of a most peremptory Decree; we should conclude it wholly useless, (as to the future state of Souls,) either to give, or to take advice.
and that they must be as they Are, through the Eternal Necessitation of a most peremptory decree; we should conclude it wholly useless, (as to the future state of Souls,) either to give, or to take Advice.
And rather than continue to preach in vain, (that is to say, without the hope, because without the possibility of winning Souls,) we would betake our selves straight to some other Calling; as judging nothing more sordid, than to sell our Instruction for Tithes or Stipends, or for any thing less precious, than the Glory of God, and the good of Souls. But we do seriously believe the blessed Apostle was in earnest, when he exhorted his Philippians, both to work, and work out their own Salvation.
And rather than continue to preach in vain, (that is to say, without the hope, Because without the possibility of winning Souls,) we would betake our selves straight to Some other Calling; as judging nothing more sordid, than to fell our Instruction for Tithes or Stipends, or for any thing less precious, than the Glory of God, and the good of Souls. But we do seriously believe the blessed Apostle was in earnest, when he exhorted his Philippians, both to work, and work out their own Salvation.
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when we excite mens Indeavours of loving Christ in such a measure, as to escape the dreadful Sentence of Anathema Maranatha. For though we cannot so love him,
when we excite men's Endeavours of loving christ in such a measure, as to escape the dreadful Sentence of Anathema Maranatha. For though we cannot so love him,
untill it is given us from above, through the sanctifying Grace of the Holy Ghost; yet 'tis a Duty incumbent on us, to use the means which God hath given us;
until it is given us from above, through the sanctifying Grace of the Holy Ghost; yet it's a Duty incumbent on us, to use the means which God hath given us;
when it is given; and to improve it, being retain'd; and to recover it, when it is lost; and lastly to keep it when 'tis recover'd, with perseverance unto the end. The ground and bottom of this Assertion 'tis very obvious to observe in several passages of Scripture.
when it is given; and to improve it, being retained; and to recover it, when it is lost; and lastly to keep it when it's recovered, with perseverance unto the end. The ground and bottom of this Assertion it's very obvious to observe in several passages of Scripture.
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Repent (saith S. Peter to graceless Simon the Sorcerer ) and pray to God. And to what purpose should such a Person be so exhorted by S. Peter, if 'twere impossible for a Magician to seek for Grace when it is absent? Let us have Grace, (saith the Apostle to the Hebrews. ) And what is that,
repent (Says S. Peter to graceless Simon the Sorcerer) and pray to God. And to what purpose should such a Person be so exhorted by S. Peter, if 'twere impossible for a Magician to seek for Grace when it is absent? Let us have Grace, (Says the Apostle to the Hebrews.) And what is that,
but to improve it being retain'd? Be reconciled unto God, (saith S. Paul to the Corinthians, ) and wash ye, make you clean, Return ye, Return ye, (saith God to Israel.) And what is that,
but to improve it being retained? Be reconciled unto God, (Says S. Paul to the Corinthians,) and wash you, make you clean, Return you, Return you, (Says God to Israel.) And what is that,
but to recover it when it is lost? Now that ye are clean, abide in me, (saith our Blessed Saviour.) Nay 'tis said of Paul and Barnabas, that, speaking to the Christians who dwelt at Antioch, they perswaded them to CONTINUE in the Grace of God, And what else can that imply,
but to recover it when it is lost? Now that you Are clean, abide in me, (Says our Blessed Saviour.) Nay it's said of Paul and Barnabas, that, speaking to the Christians who dwelled At Antioch, they persuaded them to CONTINUE in the Grace of God, And what Else can that imply,
as to be cordially affectionate to the Lord Jesus Christ, we may not reckon it sufficient, that we speak to him in our Prayers, and hear him speaking in his word, and feed upon him in his Sacrament, unless we also make use of all other means that we have heard of, and employ our best wits to discover more, and begg the help of our Teachers in this Inquiry. For though indeed we cannot add one cubit to our Stature, or make an hair of our heads grow white or black, yet we are taught by our Experience, that we can add unto our Industry, and put a Bridle upon our Wills, and set a trig to the Cariere of our vile Affections. It is (we know) as unavoidable, that we should be both of the Stature and the Complexion that we are of,
as to be cordially affectionate to the Lord jesus christ, we may not reckon it sufficient, that we speak to him in our Prayers, and hear him speaking in his word, and feed upon him in his Sacrament, unless we also make use of all other means that we have herd of, and employ our best wits to discover more, and beg the help of our Teachers in this Inquiry. For though indeed we cannot add one cubit to our Stature, or make an hair of our Heads grow white or black, yet we Are taught by our Experience, that we can add unto our Industry, and put a Bridle upon our Wills, and Set a trig to the Career of our vile Affections. It is (we know) as unavoidable, that we should be both of the Stature and the Complexion that we Are of,
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as that the Fire should tend upwards, or water down. But 'tis not sure as unavoidable, to hear a Sermon, or give an alms, or to have any degree of love to the Lord Iesus Christ.
as that the Fire should tend upward, or water down. But it's not sure as unavoidable, to hear a Sermon, or give an alms, or to have any degree of love to the Lord Iesus christ.
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but the later, as we are rational? and in what Instance can we be rational, wherein 'tis possible for us to cease from being voluntary Agents? It does concern us therefore as such, to ask for Grace when it is wanting, and to use it when it is granted, and again to pray God to increase our Talent, and to beware that we receive not his Grace in vain too.
but the later, as we Are rational? and in what Instance can we be rational, wherein it's possible for us to cease from being voluntary Agents? It does concern us Therefore as such, to ask for Grace when it is wanting, and to use it when it is granted, and again to pray God to increase our Talon, and to beware that we receive not his Grace in vain too.
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plainly intimating unto us, that when the Spirit of God is ready, to shed abroad in our hearts such a saving love; it lyes in us to shut a Casement, that is,
plainly intimating unto us, that when the Spirit of God is ready, to shed abroad in our hearts such a Saving love; it lies in us to shut a Casement, that is,
an Eye; to open a Dore, that is, an Ear; to yield up a Castle, that is, a Heart; to draw a Curtain, that is, a Prejudice; to put Impediments out of the way;
an Eye; to open a Door, that is, an Ear; to yield up a Castle, that is, a Heart; to draw a Curtain, that is, a Prejudice; to put Impediments out of the Way;
we can frame Idaeas of him in our Imaginations, and thereby bring him into our Heads by an Intentional Union, although the Grace of God alone can unite him really to our Hearts, by servent love, and Faith unseigned.
we can frame Ideas of him in our Imaginations, and thereby bring him into our Heads by an Intentional union, although the Grace of God alone can unite him really to our Hearts, by servient love, and Faith unsigned.
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Seeing therefore the Scripture saith, (in justification of the praemisses,) That we are Labourers and Workers together with God, and again that we are Stewards of the manifold Grace of God, and are diligently to look, least any man fail of the Grace of God;
Seeing Therefore the Scripture Says, (in justification of the Premises,) That we Are Labourers and Workers together with God, and again that we Are Stewards of the manifold Grace of God, and Are diligently to look, lest any man fail of the Grace of God;
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Let us never cease to labour in the great work of our Salvation, till (by the help of God's Grace, which never fails to work with any, who do not fail to work with it, ) we have wrought our selves up to a Love of Christ. Being comparatively neglectful of all other duties,
Let us never cease to labour in the great work of our Salvation, till (by the help of God's Grace, which never fails to work with any, who do not fail to work with it,) we have wrought our selves up to a Love of christ. Being comparatively neglectful of all other duties,
until we have throughly attain'd to this. We must remember that as our Faith is pre-required to our Love, so is our Love to our obedience, and our obedience unto our Bliss. And we must perfect our Foundation, before we build. For debile Fundamentum fallit opus; the weakness of a Foundation must needs betray the whole strength of a superstructure. In vain shall we labour to raise the Fabrick of obedience, unless we have a firm love whereupon to build it.
until we have thoroughly attained to this. We must Remember that as our Faith is prerequired to our Love, so is our Love to our Obedience, and our Obedience unto our Bliss. And we must perfect our Foundation, before we built. For debile Fundamentum Falls opus; the weakness of a Foundation must needs betray the Whole strength of a superstructure. In vain shall we labour to raise the Fabric of Obedience, unless we have a firm love whereupon to built it.
nor can we very much care to espowse the means of its Attainment. And therefore in spight of the objection, which has an aptness in its Nature to breed a carelesness of our Actions, an unconcernment in our end, and a contempt of those Assistances, which onr Authorized Teachers are wont to yield us, let us not cast away the care we ought to have of our Immortality; nor be so blinded with the Opinion, that all the actions of our Lives were pre-determin'd from Aeternity,
nor can we very much care to espowse the means of its Attainment. And Therefore in spite of the objection, which has an aptness in its Nature to breed a carelessness of our Actions, an unconcernment in our end, and a contempt of those Assistances, which onr Authorized Teachers Are wont to yield us, let us not cast away the care we ought to have of our Immortality; nor be so blinded with the Opinion, that all the actions of our Lives were predetermined from Eternity,
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CHAP. III. Sect. 1. WHen we are setting about the means which do most of all conduce to our greatest Ends, we must be sure of right method, as well as of Diligence in our Indeavours.
CHAP. III. Sect. 1. WHen we Are setting about the means which do most of all conduce to our greatest Ends, we must be sure of right method, as well as of Diligence in our Endeavours.
And because we are to cease from being Enemies to our Saviour, before we can be in a possibility of being denominated his Friends; First let us summon-in our Affections which are scatter'd abroad upon the world, the love of which (S. Iames saith) is perfect Enmity with Christ. They that mind earthly things must needs be Enemies to his Cross; and being Enemies to his Cross, they cannot be Friends unto his Person. For the Apostle tells us of such, that their end is Destruction.
And Because we Are to cease from being Enemies to our Saviour, before we can be in a possibility of being denominated his Friends; First let us summon-in our Affections which Are scattered abroad upon the world, the love of which (S. James Says) is perfect Enmity with christ. They that mind earthly things must needs be Enemies to his Cross; and being Enemies to his Cross, they cannot be Friends unto his Person. For the Apostle tells us of such, that their end is Destruction.
For whilst we have Friendship with the world, which is Christ's Rival and Competitor, our Souls are Adulteresses and Harlots, (to use the language of S. Iames in the place before cited,) as being false and disloyal to him who betrothed us to himself, and is verbally acknowledg'd to be our Bridegroom. Love is evermore so sure to be the Mother of Obedience, to whatsoever object it is which is much belov'd; that as when we love Christ, we will keep His Commandments,
For while we have Friendship with the world, which is Christ's Rival and Competitor, our Souls Are Adulteresses and Harlots, (to use the language of S. James in the place before cited,) as being false and disloyal to him who betrothed us to himself, and is verbally acknowledged to be our Bridegroom. Love is evermore so sure to be the Mother of obedience, to whatsoever Object it is which is much Beloved; that as when we love christ, we will keep His commandments,
so when we also love the world, we will keep the Commandments of the world; to wit, the statutes of Omri, and all the works of the House of Ahab. So that our first labour must be, (for 'tis indeed a great labour, ) to disentangle our Affections, to take them off from the things of this tempting world; and as it were twisting them all together,
so when we also love the world, we will keep the commandments of the world; to wit, the statutes of Omri, and all the works of the House of Ahab. So that our First labour must be, (for it's indeed a great labour,) to disentangle our Affections, to take them off from the things of this tempting world; and as it were twisting them all together,
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Now one of the proper Engines for this, (I mean, the rescuing of our love from what is worldly, and to be seen, ) is to chew, and to ruminate, long enough in our Thoughts, upon this great Truth, that even our love of the Body does wholly depend upon the Soul. And the titular Beauty of the Flesh must be confessed by the most sensual to lye intirely in the spirit. For (if we except the sole case of the NONLATINALPHABET in Herodotus, which yet was not love, but another thing, and that perhaps but a Fable too,) who ever heard of any Lover fixing his love upon the Body, so much as one short minute after the vanishing of the Soul? Did the Corinthians court their Lais, when nothing was left them but her Body? Did Demosthenes take a Iourney, in kindness to her when she was dead? no, there was nothing then desirable, besides Forgetfulness, and a Grave. Nothing then, but the Worms, was able to covet her Embraces. Methinks that this one observable, (were it as patiently consider'd, as it is easily understood, ) should conduce extremely much to the spiritualizing of our Affections.
Now one of the proper Engines for this, (I mean, the rescuing of our love from what is worldly, and to be seen,) is to chew, and to ruminate, long enough in our Thoughts, upon this great Truth, that even our love of the Body does wholly depend upon the Soul. And the titular Beauty of the Flesh must be confessed by the most sensual to lie entirely in the Spirit. For (if we except the sole case of the in Herodotus, which yet was not love, but Another thing, and that perhaps but a Fable too,) who ever herd of any Lover fixing his love upon the Body, so much as one short minute After the vanishing of the Soul? Did the Corinthians court their Lais, when nothing was left them but her Body? Did Demosthenes take a Journey, in kindness to her when she was dead? no, there was nothing then desirable, beside Forgetfulness, and a Grave. Nothing then, but the Worms, was able to covet her Embraces. Methinks that this one observable, (were it as patiently considered, as it is Easily understood,) should conduce extremely much to the spiritualizing of our Affections.
For if we love nothing that we can see of our dearest Friends, but for the love of somwhat else which cannot possibly be seen, what better reason can we give of it,
For if we love nothing that we can see of our dearest Friends, but for the love of somewhat Else which cannot possibly be seen, what better reason can we give of it,
when abstracted from the part which is immaterial? and for this reason it is, that the zealousest Lover of what is worldly, and who hath nothing in him of Christ whereby to qualifie and inable him for Spiritual love, He (I say) would not be able to love the Body above the Soul, if the Beauty of the Soul did not shine through the Body. And if we do not only hear this,
when abstracted from the part which is immaterial? and for this reason it is, that the zealousest Lover of what is worldly, and who hath nothing in him of christ whereby to qualify and inable him for Spiritual love, He (I say) would not be able to love the Body above the Soul, if the Beauty of the Soul did not shine through the Body. And if we do not only hear this,
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first for the raising of our Thoughts, and after that of our Affections, from the things that are seen, which are temporal, to the things that are not seen, which are eternal.
First for the raising of our Thoughts, and After that of our Affections, from the things that Are seen, which Are temporal, to the things that Are not seen, which Are Eternal.
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And then believing, with S. Paul, (for without such Belief, no such love can be imagin'd,) That our Life is hid with Christ in God, we shall be still making thither, to find it out. Our Love of Christ will not leave him,
And then believing, with S. Paul, (for without such Belief, no such love can be imagined,) That our Life is hid with christ in God, we shall be still making thither, to find it out. Our Love of christ will not leave him,
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for being but gon out of our sight; but will rather soar up, in pursuit of him as far as Heaven; and find him out pleading for us at the right hand of God.
for being but gone out of our sighed; but will rather soar up, in pursuit of him as Far as Heaven; and find him out pleading for us At the right hand of God.
nor Ear heard, nor hath ever enter'd into the heart of man to conceive, ) NONLATINALPHABET; What Loves! NONLATINALPHABET; What Longings! NONLATINALPHABET;
nor Ear herd, nor hath ever entered into the heart of man to conceive,); What Loves!; What Longings!;
NONLATINALPHABET; with what weightiness of Bliss shall we then be smitten! whilst we love him as he is Good, we shall desire him as he is lovely; and never cease from desiring, till we enjoy him as he is Blessed, I mean as the Fountain of Bliss and Glory.
; with what weightiness of Bliss shall we then be smitten! while we love him as he is Good, we shall desire him as he is lovely; and never cease from desiring, till we enjoy him as he is Blessed, I mean as the Fountain of Bliss and Glory.
If any man shall here ask, by what means he may behold the unspeakable Beauty which is above, that so beholding he may be ravish't with the sweet violence of its Attractions; the answer to it may be had from the same Plotinus. No man (saith he) can see true Beauty, but by casting the sight of his eyes behind him.
If any man shall Here ask, by what means he may behold the unspeakable Beauty which is above, that so beholding he may be ravished with the sweet violence of its Attractions; the answer to it may be had from the same Plotinus. No man (Says he) can see true Beauty, but by casting the sighed of his eyes behind him.
And again (saith that learned and pious Heathen,) we are to fly from those Pleasures which are but common to us with Brutes, as once Ulysses from the charms of Circe and Calypso, which if he had not wisely don, he had never gone back to his native Countrey. And we must do exactly like him,
And again (Says that learned and pious Heathen,) we Are to fly from those Pleasures which Are but Common to us with Brutus's, as once Ulysses from the charms of circe and Calypso, which if he had not wisely dONE, he had never gone back to his native Country. And we must do exactly like him,
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if we are bound for that Countrey from whence we came; and would fain see the place of our first extraction. Now what but Heaven is our Countrey? there dwels our Father; from thence we came; and what we commonly call our life, is indeed our Pilgrimage; For (in the words of the Psalmist) we are but strangers upon Earth. So as the way to go thither, from whence we came in a kind of Exile, is to leave both our Horses and Feet behind us, saith the Platonist. And swiftly mounting up ourselves on the wings of Love, and Desire, guide we our course with those Eyes, which are not without us, but within us;
if we Are bound for that Country from whence we Come; and would fain see the place of our First extraction. Now what but Heaven is our Country? there dwells our Father; from thence we Come; and what we commonly call our life, is indeed our Pilgrimage; For (in the words of the Psalmist) we Are but Strangers upon Earth. So as the Way to go thither, from whence we Come in a kind of Exile, is to leave both our Horses and Feet behind us, Says the Platonist. And swiftly mounting up ourselves on the wings of Love, and Desire, guide we our course with those Eyes, which Are not without us, but within us;
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But till then, the Apostle tells us, the invisible things of God are clearly seen, ( v. 20.) not indeed with those eyes we carry outwardly, in our Heads, but with those other more Angelical, which we have inwardly in our Hearts.
But till then, the Apostle tells us, the invisible things of God Are clearly seen, (v. 20.) not indeed with those eyes we carry outwardly, in our Heads, but with those other more Angelical, which we have inwardly in our Hearts.
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Our affections in themselves are indifferent things; apt to be cleaving to any object, whether evil, or good, as they shall happen to be directed, by carnal Appetite, or Reason. And if it were not in our power to set our love upon the world, in despight of God's Grace;
Our affections in themselves Are indifferent things; apt to be cleaving to any Object, whither evil, or good, as they shall happen to be directed, by carnal Appetite, or Reason. And if it were not in our power to Set our love upon the world, in despite of God's Grace;
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or to take it from off the world, by making use of its assistance; the Apostle would never have exhorted us, with so much earnestness as he does, To love neither the world,
or to take it from off the world, by making use of its assistance; the Apostle would never have exhorted us, with so much earnestness as he does, To love neither the world,
From all which together 'tis very natural to inferr, that if we have not yet wasted the Talent of Grace which God hath given us, which undoubtedly of itself is sufficient for us, and does competently arm us with Ghostly strength; we can see, and we can love; and can delight in the Lord Jesus;
From all which together it's very natural to infer, that if we have not yet wasted the Talon of Grace which God hath given us, which undoubtedly of itself is sufficient for us, and does competently arm us with Ghostly strength; we can see, and we can love; and can delight in the Lord jesus;
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as much as in us lyes, we must provoke our selves to jealousie, and a religious Aemulation, by considering how others have lov'd our Saviour, to whom he could not be a Saviour, with more obligingness than he is ours. We find S. Paul was so inflam'd with the love of Christ, (who yet, a little while before, had been a virulent Blasphemer, and Hater of him,) and did so long after a time of being admitted into his presence, that in comparison of Christ, he counted all things but loss; and all things Gain on the contrary, which might any way help him in his approach. That though there is nothing in the world which Nature hates more, than the terrible Face of a Dissolution, yet there was nothing which that Apostle did so much long for. Not at all for the love of a Dissolution, (which he detested in one sense,
as much as in us lies, we must provoke our selves to jealousy, and a religious Emulation, by considering how Others have loved our Saviour, to whom he could not be a Saviour, with more obligingness than he is ours. We find S. Paul was so inflamed with the love of christ, (who yet, a little while before, had been a virulent Blasphemer, and Hater of him,) and did so long After a time of being admitted into his presence, that in comparison of christ, he counted all things but loss; and all things Gain on the contrary, which might any Way help him in his approach. That though there is nothing in the world which Nature hates more, than the terrible Face of a Dissolution, yet there was nothing which that Apostle did so much long for. Not At all for the love of a Dissolution, (which he detested in one sense,
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whilst he desir'd it in another, ) but for the love of that Christ from whom he was absent in the Body, and could not so well be present with, as by the favourable Help of a Dissolution.
while he desired it in Another,) but for the love of that christ from whom he was absent in the Body, and could not so well be present with, as by the favourable Help of a Dissolution.
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'Twas his most passionate aspiring to be with Christ, which made him groan so very earnestly under the Burden of his Mortality. He did not groan to be uncloath'd, with any desire of being naked, but as a necessary condition of being cloathed upon with his House from Heaven.
'Twas his most passionate aspiring to be with christ, which made him groan so very earnestly under the Burden of his Mortality. He did not groan to be Unclothed, with any desire of being naked, but as a necessary condition of being clothed upon with his House from Heaven.
It was for this, and this only, (his extreme love of Christ, ) that he did glory in Tribulations; that he rejoyced in his Sufferings; that he took pleasure in Persecutions; and lov'd to bear in his Body the Dying of the Lord Iesus.
It was for this, and this only, (his extreme love of christ,) that he did glory in Tribulations; that he rejoiced in his Sufferings; that he took pleasure in Persecutions; and loved to bear in his Body the Dying of the Lord Iesus.
S. Thomas his saw, and S. Peter his Crucifixion. It was for this that S. Ignatius could bid defiance to salvage Beasts; that Anacharsis brake forth with a kind of Triumph into his Tunde; and that others being tormented, would not let go their Sufferings;
S. Thomas his saw, and S. Peter his Crucifixion. It was for this that S. Ignatius could bid defiance to salvage Beasts; that Anacharsis brake forth with a kind of Triumph into his Tune; and that Others being tormented, would not let go their Sufferings;
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not so much as accept of such a thing as a Deliverance, when they might innocently have had it for taking up. For this it was that Mary Magdalen perfum'd the Head of her blessed Lord,
not so much as accept of such a thing as a Deliverance, when they might innocently have had it for taking up. For this it was that Marry Magdalen perfumed the Head of her blessed Lord,
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and kiss't his Feet with the same affection, and also wash't them with her Tears, and after wip't them with her hair, administred to him of her Substance, closely follow'd him all along as far as from Galile to Ierusalem, from thence to Golgotha, and from thence unto his Grave too;
and kissed his Feet with the same affection, and also washed them with her Tears, and After wiped them with her hair, administered to him of her Substance, closely followed him all along as Far as from Galilee to Ierusalem, from thence to Golgotha, and from thence unto his Grave too;
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forgetting the tenderness of her Sex, the tedious passages of the way, the ghastly presence of the night, the waking jealousie of the Elders, the barbarous violence of the Guard; and being afraid of just nothing, unless of not finding Him, whom with the pantings of her Soul she did love and long for.
forgetting the tenderness of her Sex, the tedious passages of the Way, the ghastly presence of the night, the waking jealousy of the Elders, the barbarous violence of the Guard; and being afraid of just nothing, unless of not finding Him, whom with the pantings of her Soul she did love and long for.
Would ye know now the reason of so much love, to the end it may affect you with somewhat like it? She had been a great sinner, and He had sav'd her from her Sins. She had been seiz'd by seven Devils, and her dear Lord had dispossess't her;
Would you know now the reason of so much love, to the end it may affect you with somewhat like it? She had been a great sinner, and He had saved her from her Sins. She had been seized by seven Devils, and her dear Lord had dispossessed her;
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Had had the members of an Harlot, which (by a more than creative power) He had converted into a Temple. She had purchac't a place in Hell, and He had given her an Inheritance in the Kingdom of Heaven. Or to give you the sum of all in our Saviours own words, She loved much, because much had been forgiven her.
Had had the members of an Harlot, which (by a more than creative power) He had converted into a Temple. She had purchased a place in Hell, and He had given her an Inheritance in the Kingdom of Heaven. Or to give you the sum of all in our Saviors own words, She loved much, Because much had been forgiven her.
Now what Marbles rather than Men may we be worthily esteem'd, if such Examples as I have nam'd cannot provoke us to aemulation? Seeing Christ is our Saviour as well as theirs, what should hinder us from loving him,
Now what Marbles rather than Men may we be worthily esteemed, if such Examples as I have named cannot provoke us to Emulation? Seeing christ is our Saviour as well as theirs, what should hinder us from loving him,
as well as they? Can we think so hardly of him, as to believe he did decree that such as they only should love him? did he not love that we should love him,
as well as they? Can we think so hardly of him, as to believe he did Decree that such as they only should love him? did he not love that we should love him,
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as well as S. Peter, and S. Paul? And did he therefore necessitate our want of kindness? Did he accordingly praedetermin the several means of our disaffection? or give us any discouragements from being kind? Let us expostulate with ourselves, as God himself was pleas'd to do with his People Israel. Hath Iesus Christ been a wilderness to any of us? or have we found him a wither'd Tree, which hath not afforded us any Fruit? What kind of Iniquity have we ever seen in him? Which part of his Covenant hath he not punctually performed? Did he ever yet forsake us,
as well as S. Peter, and S. Paul? And did he Therefore necessitate our want of kindness? Did he accordingly praedetermin the several means of our disaffection? or give us any discouragements from being kind? Let us expostulate with ourselves, as God himself was pleased to do with his People Israel. Hath Iesus christ been a Wilderness to any of us? or have we found him a withered Tree, which hath not afforded us any Fruit? What kind of Iniquity have we ever seen in him? Which part of his Covenant hath he not punctually performed? Did he ever yet forsake us,
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than he was pleas'd to love us? For whose sake hath he don better, or suffer'd worse, than he did for ours? Hath he forgiven us lesser sins than Mary Magdalen was forgiven? Why then should we requite him with lesser Instances of Affection? Or if the Affectionateness of others will not provoke us to aemulation, and that we have not any Impatience of coming after them in Loyalty, as much as Time; yet let us try, by a third Indeavour,
than he was pleased to love us? For whose sake hath he dONE better, or suffered Worse, than he did for ours? Hath he forgiven us lesser Sins than Marry Magdalen was forgiven? Why then should we requite him with lesser Instances of Affection? Or if the Affectionateness of Others will not provoke us to Emulation, and that we have not any Impatience of coming After them in Loyalty, as much as Time; yet let us try, by a third Endeavour,
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Let us display before our selves the several excellencies of Christ; That so if any spark of Love is now discoverable within us, we may by the Grace which he hath given us, blow it up into a Flame. To speak of his Loveliness in Himself, would be the business of an Age; and therefore must not be set about in this poor Remnant of an Hour. But yet a little let us consider his great obligingness to us, because the powerfull'st Incentive to Love, is Love.
Let us display before our selves the several excellencies of christ; That so if any spark of Love is now discoverable within us, we may by the Grace which he hath given us, blow it up into a Flame. To speak of his Loveliness in Himself, would be the business of an Age; and Therefore must not be Set about in this poor Remnant of an Hour. But yet a little let us Consider his great obligingness to us, Because the Powerfullest Incentive to Love, is Love.
When Love was suppos'd by the old Poets, to have brought down their Gods from Heaven to earth, it was the highest flight of fancy their Wits could take, whereby to celebrate the vertue and Power of Love. But we can say, without the help of either a Fable, or a Figure, that 'twas the love of our Souls, (I mean the love of their safety, ) which made the God of all Glory to bow the Heavens and come down;
When Love was supposed by the old Poets, to have brought down their God's from Heaven to earth, it was the highest flight of fancy their Wits could take, whereby to celebrate the virtue and Power of Love. But we can say, without the help of either a Fable, or a Figure, that 'twas the love of our Souls, (I mean the love of their safety,) which made the God of all Glory to bow the Heavens and come down;
yea to become a man of sorrows, an intimate acquaintance with Grief and Miseries; and this in the Form of a poor servant, yea and in the disguise of a sinner too.
yea to become a man of sorrows, an intimate acquaintance with Grief and Misery's; and this in the From of a poor servant, yea and in the disguise of a sinner too.
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How am I streightn'd? how am I press't? how am I terrifi'd, and pain'd, till it be accomplish't? He long'd to drink of the cup of Trembling. He thirsted after the Potion of Gall and Vinegar. He gladly suck't the very dregs of the wine of Gods wrath. Not at all for its own sake,
How am I straighteneth? how am I pressed? how am I terrified, and pained, till it be accomplished? He longed to drink of the cup of Trembling. He thirsted After the Potion of Gall and Vinegar. He gladly sucked the very dregs of the wine of God's wrath. Not At all for its own sake,
if it be possible, more for kindness, than for skill, ) who takes no more unto Himself than the Rancidity of the Medicine, and leaves his Patient to injoy the pleasant effects of a Recoverie? Yet this was perfectly our case with the great Physician of the Soul. He took the nauseousness of the Physick, which made for the Cure of our Diseases. We were desperately sick, and He would needs swallow the ugly Pills. That we might be purged from our filthiness, He would needs drink up the filthy potion. Would have the noisomest Ingredients as it were strain'd through His body, that we might have nothing to pledge him in, but the sweet Restorative of his Bloud. Now what can more excite our Love,
if it be possible, more for kindness, than for skill,) who Takes no more unto Himself than the Rancidity of the Medicine, and leaves his Patient to enjoy the pleasant effects of a Recovery? Yet this was perfectly our case with the great physician of the Soul. He took the nauseousness of the Physic, which made for the Cure of our Diseases. We were desperately sick, and He would needs swallow the ugly Pills. That we might be purged from our filthiness, He would needs drink up the filthy potion. Would have the noisomest Ingredients as it were strained through His body, that we might have nothing to pledge him in, but the sweet Restorative of his Blood. Now what can more excite our Love,
than thus to meditate upon His? As there is no better way whereby to keep up our Patience, than by looking up to Him, who did indure with so much Patience, such contradiction of Sinners against himself;
than thus to meditate upon His? As there is no better Way whereby to keep up our Patience, than by looking up to Him, who did endure with so much Patience, such contradiction of Sinners against himself;
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so is there no better way whereby to keep up our love; and to raise it higher, than by reflecting much and often, on him who lov'd us in such a measure, (I might have said so out of measure, ) as to have hated even Himself in a comparative signification.
so is there no better Way whereby to keep up our love; and to raise it higher, than by reflecting much and often, on him who loved us in such a measure, (I might have said so out of measure,) as to have hated even Himself in a comparative signification.
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For neither was his life so dear, nor was his Bloud so pretious to him, but that he was prodigal of them both, when both might fall to our Advancement.
For neither was his life so dear, nor was his Blood so precious to him, but that he was prodigal of them both, when both might fallen to our Advancement.
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Methinks there is nothing more expressive of God's obliging us to love him, than that word of S. Paul in his Epistle to the Romans, NONLATINALPHABET, He SPARED not his own Son, but delivered him up for us all.
Methinks there is nothing more expressive of God's obliging us to love him, than that word of S. Paul in his Epistle to the Roman,, He SPARED not his own Son, but Delivered him up for us all.
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Should we not think that Father cruel, and void of natural Affection, who would not spare his own Son, no not his Beloved and only Son, no not when 'twas in his choice, and his power to spare him? yet when Abraham, being commanded, was ready to Sacrifice his Isaac, 'twas not his Cruelty, but his obedience, and that was the fruit of such a Faith as did work by love. I mean a love of his God, and not at all of his Isaac, whom (in that case ) he was to prosecute with a comparative Detestation. And in like manner when the Father of our Lord Iesus Christ could not so wisely shew his Mercy for all aeternity upon us, as for a time by shewing none upon the Lord Iesus Christ; it was the highest and best expression, not of his Cruelty, but of his Love. For he could never have spared us, his adopted Sons, if he had spared that Son, who was his only-Begotten. Nor could it be Cruelty even to Him, not to be spared by his Father,
Should we not think that Father cruel, and void of natural Affection, who would not spare his own Son, no not his beloved and only Son, no not when 'twas in his choice, and his power to spare him? yet when Abraham, being commanded, was ready to Sacrifice his Isaac, 'twas not his Cruelty, but his Obedience, and that was the fruit of such a Faith as did work by love. I mean a love of his God, and not At all of his Isaac, whom (in that case) he was to prosecute with a comparative Detestation. And in like manner when the Father of our Lord Iesus christ could not so wisely show his Mercy for all eternity upon us, as for a time by showing none upon the Lord Iesus christ; it was the highest and best expression, not of his Cruelty, but of his Love. For he could never have spared us, his adopted Sons, if he had spared that Son, who was his only-Begotten. Nor could it be Cruelty even to Him, not to be spared by his Father,
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because volenti non fit injuria, he was willing, yea and desirous, not to be spared for a Time, rather than millions of men and women should certainly fail of being spared to all aeternity. What then shall we return him for so astonishing a Love as is now describ'd? Shall we spare any thing that is ours, when 'tis well-pleasing unto Him that we should not spare it? Suppose he would not be pleas'd, unless we gave our first-born for our Transgressions; the fruit of our Body, for the sin of our Soul. Should we spare our own child in so great a Case? How then comes it to pass, we are so sparing to our lusts? and do so grumble to be parted from our Destroyers? Are those enemies of our Souls so extreamly dear to us,
Because volenti non fit injuria, he was willing, yea and desirous, not to be spared for a Time, rather than millions of men and women should Certainly fail of being spared to all eternity. What then shall we return him for so astonishing a Love as is now described? Shall we spare any thing that is ours, when it's Well-pleasing unto Him that we should not spare it? Suppose he would not be pleased, unless we gave our firstborn for our Transgressions; the fruit of our Body, for the since of our Soul. Should we spare our own child in so great a Case? How then comes it to pass, we Are so sparing to our Lustiest? and do so grumble to be parted from our Destroyers? are those enemies of our Souls so extremely dear to us,
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as that we cannot find in our hearts, either to send them out of our Bosomes, or to deliver them up to a Crucifixion, no not in love to that God, who sent his Son out of his Bosom, and delivered him to be crucified, in love to us? Sure if our Souls were all Flint, yet being smitten with such a love, they should yield some Fire. Or if our Hearts were all Iron, yet one would think that such a load-stone should draw them up. Or however if it will not, yet let us try a Fourth Engine for the winding up of our Affections.
as that we cannot find in our hearts, either to send them out of our Bosoms, or to deliver them up to a Crucifixion, no not in love to that God, who sent his Son out of his Bosom, and Delivered him to be Crucified, in love to us? Sure if our Souls were all Flint, yet being smitten with such a love, they should yield Some Fire. Or if our Hearts were all Iron, yet one would think that such a Loadstone should draw them up. Or however if it will not, yet let us try a Fourth Engine for the winding up of our Affections.
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Not inferiour only to Him, but to the Dignity of our Nature. A Nature common to us with Him, being consider'd in his Humanity; and by so much the worthier both of our Care, and our Respect too, What Love do we bestow upon the vanity of the Creature, to please a Palate, an Eye, an Ear, a Fancy? And shall we have so much love to fasten upon the Surface, and outside of Dust, and Ashes, whilst so little for a Saviour, as to permit it to be a Doubt, if we have any for him,
Not inferior only to Him, but to the Dignity of our Nature. A Nature Common to us with Him, being considered in his Humanity; and by so much the Worthier both of our Care, and our Respect too, What Love do we bestow upon the vanity of the Creature, to please a Palate, an Eye, an Ear, a Fancy? And shall we have so much love to fasten upon the Surface, and outside of Dust, and Ashes, while so little for a Saviour, as to permit it to be a Doubt, if we have any for him,
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or not? All the noble men of Greece would ly like dogs at the door of the Corinthian Harlot, and pay obedience to Her Commands, notwithstanding they did lead in the paths of Death. And shall a Question be made of our love to Christ, whose very deformities make him fairer than the children of men? I mean his wounds, and his Bruises, which should to us be more lovely than all the Roses of Sharon, and the Lillies of the Valley, as having been wholly suffer'd by him on our Account? Or shall a Question be ever made of our obedience to his Commands, which if a man do, he shall live in them? yet how many Trifles do we love,
or not? All the noble men of Greece would lie like Dogs At the door of the Corinthian Harlot, and pay Obedience to Her Commands, notwithstanding they did led in the paths of Death. And shall a Question be made of our love to christ, whose very deformities make him Fairer than the children of men? I mean his wounds, and his Bruises, which should to us be more lovely than all the Roses of Sharon, and the Lilies of the Valley, as having been wholly suffered by him on our Account? Or shall a Question be ever made of our Obedience to his Commands, which if a man do, he shall live in them? yet how many Trifles do we love,
and with what vehemence of Affection, of which the best consequent is this, that we shall heartily repent our having lov'd them? and what a madness, what a shame, what a disparagement and a discredit must it needs be unto our Reason, to lay out the Treasures of our Love upon those Allectives, which we cannot but hope we shall be heartily sorry for, because we cannot but fear, that if we are not both truly and timely sorry, we shall be hopelesly sorry when 'tis too late? but how much a greater madness is it, to be so negligent and illiberal in our Affection towards Him, whom the longer we shall love, we shall love so much the more? and shall have nothing to repent of, but that we ever lov'd him less? and that withal it was so late, before we lov'd him? shall we be able to say less of our Love to Christ, than the Apostle S. Paul could say of his to his Corinthians? observe him speaking to that unkind and ingratefull People.
and with what vehemence of Affection, of which the best consequent is this, that we shall heartily Repent our having loved them? and what a madness, what a shame, what a disparagement and a discredit must it needs be unto our Reason, to lay out the Treasures of our Love upon those Allectives, which we cannot but hope we shall be heartily sorry for, Because we cannot but Fear, that if we Are not both truly and timely sorry, we shall be hopelessly sorry when it's too late? but how much a greater madness is it, to be so negligent and illiberal in our Affection towards Him, whom the longer we shall love, we shall love so much the more? and shall have nothing to Repent of, but that we ever loved him less? and that withal it was so late, before we loved him? shall we be able to say less of our Love to christ, than the Apostle S. Paul could say of his to his Corinthians? observe him speaking to that unkind and ingrateful People.
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'Twas strange on their parts, that they should love so much the less, the more abundantly they were lov'd. But somewhat more strange on His, that he should spend, and be spent, and both most gladly, notwithstanding the discouragements of their Return, which was of nothing but of Hatred for the excesses of his Goodwill. Lord!
'Twas strange on their parts, that they should love so much the less, the more abundantly they were loved. But somewhat more strange on His, that he should spend, and be spent, and both most gladly, notwithstanding the discouragements of their Return, which was of nothing but of Hatred for the Excesses of his Goodwill. Lord!
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how happy were it for us, had we but half so much love for the Lord Iesus Christ, as that expression of S. Paul does amount unto? it is impossible for our Saviour, to love us the less, the more we love him.
how happy were it for us, had we but half so much love for the Lord Iesus christ, as that expression of S. Paul does amount unto? it is impossible for our Saviour, to love us the less, the more we love him.
So very far he is from that, that he did spend, and was spent, and both most gladly, for the love he bare to us when we had none. And therefore the least that we can do, is both to spend, and to be spent, to part with all that we have,
So very Far he is from that, that he did spend, and was spent, and both most gladly, for the love he bore to us when we had none. And Therefore the least that we can do, is both to spend, and to be spent, to part with all that we have,
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We will spend and be spent for our darling sins, although they love us the less, the more abundantly we love them; (for the more we still love them, the more degrees of Damnation they threaten to us.) Let us therefore,
We will spend and be spent for our darling Sins, although they love us the less, the more abundantly we love them; (for the more we still love them, the more Degrees of Damnation they threaten to us.) Let us Therefore,
even for shame, have as much kindness for our Preserver, as we have had for these Authors of our Destruction. If in a very free manner we have been spending upon our sins, both to nourish, and to adorn them, with Food, and Rayment; Let us spend upon our Saviour in a more liberal proportion;
even for shame, have as much kindness for our Preserver, as we have had for these Authors of our Destruction. If in a very free manner we have been spending upon our Sins, both to nourish, and to adorn them, with Food, and Raiment; Let us spend upon our Saviour in a more liberal proportion;
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Let us spend out of our Treasures, to feed and cloath him in his members. Let us spend to pay him Homage, in as many of his members, as, under Him, are our Heads. And let us be spent for him as freely, (like Epaphroditus, and S. Paul, ) both by watching, and fasting, by meditating, and praying, by suffering paines, and persecutions, whensoever he shall call, or expose us to them;
Let us spend out of our Treasures, to feed and cloth him in his members. Let us spend to pay him Homage, in as many of his members, as, under Him, Are our Heads. And let us be spent for him as freely, (like Epaphroditus, and S. Paul,) both by watching, and fasting, by meditating, and praying, by suffering pains, and persecutions, whensoever he shall call, or expose us to them;
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not by the leaving of our lives, for the paying unto Nature her common Debt; but by the laying of them down, for the paying to our Saviour our Debt of Grace.
not by the leaving of our lives, for the paying unto Nature her Common Debt; but by the laying of them down, for the paying to our Saviour our Debt of Grace.
And as we may help to shame our selves into a love of the Lord Iesus, by reflecting on our love to inferiour things; so our love to the Lord Iesus, just as our love to other things, is very apt both to be bred, and to be very much nourish't by conversation. For Ignoti nulla Cupido. We cannot possibly desire him,
And as we may help to shame our selves into a love of the Lord Iesus, by reflecting on our love to inferior things; so our love to the Lord Iesus, just as our love to other things, is very apt both to be bred, and to be very much nourished by Conversation. For Ignoti nulla Cupido. We cannot possibly desire him,
whilst we are ignorant of his beauty: And of that we must be ignorant, whilst we are strangers to his converse. So that the reason why most Professors are wont to love Christ so little, doth seem especially to be This, their having so little of his Acquaintance. Enough of that will so charm us,
while we Are ignorant of his beauty: And of that we must be ignorant, while we Are Strangers to his converse. So that the reason why most Professors Are wont to love christ so little, does seem especially to be This, their having so little of his Acquaintance. Enough of that will so charm us,
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as to beget in us a loathing of all that makes a separation 'twixt Him and us. Unto how many things and persons are many men passionately addicted, if not absolutely enslav'd, for which they can give us no better reason,
as to beget in us a loathing of all that makes a separation betwixt Him and us. Unto how many things and Persons Are many men passionately addicted, if not absolutely enslaved, for which they can give us no better reason,
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Hence it follows that we must read, and not only read, but strictly search into the Scripture, not only resting in its literal, but also diving into its moral, and soaring up too into its mystical significations;
Hence it follows that we must read, and not only read, but strictly search into the Scripture, not only resting in its literal, but also diving into its moral, and soaring up too into its mystical significations;
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whereby to acquaint ourselves throughly with the Lord Jesus Christ, and more and more to comprehend the great variety of his Perfections. And then to the end that his Perfections may so affect us as they deserve,
whereby to acquaint ourselves thoroughly with the Lord jesus christ, and more and more to comprehend the great variety of his Perfections. And then to the end that his Perfections may so affect us as they deserve,
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nor only float in our Brains, but deeply sink into our Bowels, we must imprint them within our selves by mental Prayer, and Meditation. To each of which we must be resolute to be so wonted and inur'd, as not to be able without regret to admit of any long Avocation from them.
nor only float in our Brains, but deeply sink into our Bowels, we must imprint them within our selves by mental Prayer, and Meditation. To each of which we must be resolute to be so wonted and inured, as not to be able without regret to admit of any long Avocation from them.
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Nor can we pardonably excuse our gross neglects of conversing with Jesus Christ, by alledging our Inability of taking delight in his converse. For conversation must be made easie, ere it can possibly be delightful. And the easiness of any thing must come by use. First 'tis the diligence of our converse by which we come to love Christ,
Nor can we pardonably excuse our gross neglects of conversing with jesus christ, by alleging our Inability of taking delight in his converse. For Conversation must be made easy, ere it can possibly be delightful. And the easiness of any thing must come by use. First it's the diligence of our converse by which we come to love christ,
and then 'twill be natural for our Love to make us delight in his converse. It argues a shallowness of Reason, and a great want of perspicacity, to think there are not any Pleasures upon the Mount of Contemplation, (as Gerson calls it,) because we cannot yet perceive them at the Foot of the Hill, or in the Act of contending to climb up thither.
and then it'll be natural for our Love to make us delight in his converse. It argues a shallowness of Reason, and a great want of perspicacity, to think there Are not any Pleasures upon the Mount of Contemplation, (as Gerson calls it,) Because we cannot yet perceive them At the Foot of the Hill, or in the Act of contending to climb up thither.
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'Tis as great weakness as to conclude against the Pleasure of reaping a goodly Harvest, from the labour of Cultivation, and charge of seed. Or to inferr there is no contentment in inhabiting a pleasant and well-built house, from the cost of the Materials,
It's as great weakness as to conclude against the Pleasure of reaping a goodly Harvest, from the labour of Cultivation, and charge of seed. Or to infer there is no contentment in inhabiting a pleasant and well-built house, from the cost of the Materials,
But we must not think to reach the Top of either at a Leap. For as the lower and more earthy our pleasures are, they must needs be attain'd with the greater ease; so we must use the greatest patience, and we must take the greatest paines, to overcome the steep ascent of the highest pleasures. All the Duties of a Christian (I mean the Acts, and not the Habits, ) are so many steps and degrees to the Hill I speak of:
But we must not think to reach the Top of either At a Leap. For as the lower and more earthy our pleasures Are, they must needs be attained with the greater ease; so we must use the greatest patience, and we must take the greatest pains, to overcome the steep ascent of the highest pleasures. All the Duties of a Christian (I mean the Acts, and not the Habits,) Are so many steps and Degrees to the Hill I speak of:
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But after a competent tract of Time, as soon as the Acts have been so numerous as to produce their respective Habits, the Acts arising from those Habits will requite the said Patience with ease and pleasure. Shall I exemplifie what I say by any one important duty, which at first gives us Trouble, and after rewards us with Delight? I cannot instance in a fitter than that of Prayer, because 'tis one of the chiefest means, whereby to enter, and to continue, and to complete our conversation with him that bought us.
But After a competent tract of Time, as soon as the Acts have been so numerous as to produce their respective Habits, the Acts arising from those Habits will requite the said Patience with ease and pleasure. Shall I exemplify what I say by any one important duty, which At First gives us Trouble, and After rewards us with Delight? I cannot instance in a fitter than that of Prayer, Because it's one of the chiefest means, whereby to enter, and to continue, and to complete our Conversation with him that bought us.
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How many are there in the world who turn their backs on this Duty, upon no better Ground than their erroneous Imagination, that 'tis of no use to pray, till they can do it with Devotion? A way of reasoning as irregular,
How many Are there in the world who turn their backs on this Duty, upon no better Ground than their erroneous Imagination, that it's of no use to pray, till they can do it with Devotion? A Way of reasoning as irregular,
as if a man who is very cold, should conclude it wholly useless to make a Fire till he is warm. Want we Devotion in our Prayers? we are to pray for Devotion;
as if a man who is very cold, should conclude it wholly useless to make a Fire till he is warm. Want we Devotion in our Prayers? we Are to pray for Devotion;
and Devotion is apt to grow from our customary Praying for other things. From when in spite of our Indifferency, and perhaps our Averseness to such a Duty, we use the Empire of our Wills in the work of Prayer;
and Devotion is apt to grow from our customary Praying for other things. From when in spite of our Indifferency, and perhaps our Averseness to such a Duty, we use the Empire of our Wills in the work of Prayer;
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and, casting our selves upon our Knees, are very resolutely bent to perform the Duty, (how much soever against the stream of our Inclinations;) God will reward our Resolution, by turning our Labour into delight; and so will make it as great a Pleasure, in time to come,
and, casting our selves upon our Knees, Are very resolutely bent to perform the Duty, (how much soever against the stream of our Inclinations;) God will reward our Resolution, by turning our Labour into delight; and so will make it as great a Pleasure, in time to come,
how we can possibly converse with things invisible, or have a Languor after him whom we never saw; let them answer (saith S. Ierom ) who have read the answer to it in the Book of Experience, and have not been able to forbear crying out with David, Wo is me that I am constrained to dwell in Mesech!
how we can possibly converse with things invisible, or have a Languor After him whom we never saw; let them answer (Says S. Jerom) who have read the answer to it in the Book of Experience, and have not been able to forbear crying out with David, Woe is me that I am constrained to dwell in Mesech!
O when shall I appear before the Presence of God! Devout S. Bernard himself confess't, that in the beginning of his Conversion, he was frequently of an hard and frigid Heart;
O when shall I appear before the Presence of God! Devout S. Bernard himself confessed, that in the beginning of his Conversion, he was frequently of an hard and frigid Heart;
who yet being accustomed to converse with Christ by Grace, could not but thirst with great impatience to injoy him also in his Glory. Yea that love which of necessity does begin in the Flesh, may (saith he) by Degrees be well consummated in the Spirit. For (not to mention the seven degrees which are assign'd by Ubertinus, as being too nice, to be truly useful, ) First 'tis natural for a man as he is carnal and depraved, to love himself above all things,
who yet being accustomed to converse with christ by Grace, could not but thirst with great impatience to enjoy him also in his Glory. Yea that love which of necessity does begin in the Flesh, may (Says he) by Degrees be well consummated in the Spirit. For (not to mention the seven Degrees which Are assigned by Ubertinus, as being too Nicaenae, to be truly useful,) First it's natural for a man as he is carnal and depraved, to love himself above all things,
and above all things for himself. Next when he see's that of himself he cannot be, or be happy, and that he depends upon his maker, not more for his being, than for his bliss, he then begins to love God, though yet 'tis only for himself, and his private Interest. But when in time, upon occasion of his several exigences and wants, he is compell'd to seek God for several comsorts and supplies; his conversation with the Almighty becomes so customary, and natural (by his frequenting God's house, by his addresses to God in Prayer, by getting knowledge out of God's word, and by admiring him in his works, ) that what was hitherto but easy, does now grow pleasant. And so at last having tasted how good and gracious his Maker is, he does advance to love God, for God's sake only: So as nothing does now remain,
and above all things for himself. Next when he see's that of himself he cannot be, or be happy, and that he depends upon his maker, not more for his being, than for his bliss, he then begins to love God, though yet it's only for himself, and his private Interest. But when in time, upon occasion of his several exigences and Wants, he is compelled to seek God for several comforts and supplies; his Conversation with the Almighty becomes so customary, and natural (by his frequenting God's house, by his Addresses to God in Prayer, by getting knowledge out of God's word, and by admiring him in his works,) that what was hitherto but easy, does now grow pleasant. And so At last having tasted how good and gracious his Maker is, he does advance to love God, for God's sake only: So as nothing does now remain,
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And though 'tis hard, if not impossible, whilst we are in this world, to love ourselves for God only, and not at all for ourselves; yet 'tis a duty indispensable, to love Him especially for himself, and far above the consideration that 'tis our interest to love him.
And though it's hard, if not impossible, while we Are in this world, to love ourselves for God only, and not At all for ourselves; yet it's a duty indispensable, to love Him especially for himself, and Far above the consideration that it's our Interest to love him.
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The Reason of it does stand in This, that whosoever loves God not especially for God, but more especially for himself, does by a necessary consequence love himself above God. Because in such a case as that, God is only one of the objects, and himself the final cause, or the end of love.
The Reason of it does stand in This, that whosoever loves God not especially for God, but more especially for himself, does by a necessary consequence love himself above God. Because in such a case as that, God is only one of the objects, and himself the final cause, or the end of love.
For if God were that end, he would rather love himself for God, than God for himself. And that for which we love any thing, must needs be lov'd by us the most of any,
For if God were that end, he would rather love himself for God, than God for himself. And that for which we love any thing, must needs be loved by us the most of any,
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And therefore he that loves God, not so much for Gods sake, as for the sake of somewhat else, which either comes from, or depends upon him, (such as the comforts of this life,
And Therefore he that loves God, not so much for God's sake, as for the sake of somewhat Else, which either comes from, or depends upon him, (such as the comforts of this life,
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or the Promises of the next, ) does indeed but use God, and injoy the Creature. And how much soever he may appretiate, or put a value in his judgment on what he uses, yet no doubt he loves most what he most injoyes.
or the Promises of the next,) does indeed but use God, and enjoy the Creature. And how much soever he may appretiate, or put a valve in his judgement on what he uses, yet no doubt he loves most what he most enjoys.
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Bonaventure made it a wonder, how 'twas possible for a man, not to love that Creator with all his Heart, who when he might have left him without a being, or have made him either a Toad, or any other sort of Animal, was rather pleas'd to make him capable, to understand, and to love, and injoy his Maker? yea and when man had even forfeited all his Interest in God, by an abuse of those Favors conferred upon him, was farther pleas'd to reconcile and appease himself, not by accelerating our miserie, but by providing for our Amendment? suppose (saith Bonaventure ) thou hadst but lost one of thine Eyes, which is a very small part of thy outward man;
Bonaventure made it a wonder, how 'twas possible for a man, not to love that Creator with all his Heart, who when he might have left him without a being, or have made him either a Toad, or any other sort of Animal, was rather pleased to make him capable, to understand, and to love, and enjoy his Maker? yea and when man had even forfeited all his Interest in God, by an abuse of those Favors conferred upon him, was farther pleased to reconcile and appease himself, not by accelerating our misery, but by providing for our Amendment? suppose (Says Bonaventure) thou Hadst but lost one of thine Eyes, which is a very small part of thy outward man;
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when thou hadst lost thy whole self, (both Soul, and Body,) had both the kindness, and the skill, to find thee out, and to restore thee, and to make thee (as much as ever) a Vessel of Honour and Immortality? Certainly nothing can make thee able not to love him for himself, and with all thy soul, unless thy want of converse and Acquaintance with him.
when thou Hadst lost thy Whole self, (both Soul, and Body,) had both the kindness, and the skill, to find thee out, and to restore thee, and to make thee (as much as ever) a Vessel of Honour and Immortality? Certainly nothing can make thee able not to love him for himself, and with all thy soul, unless thy want of converse and Acquaintance with him.
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For as the Fire of thy Affection, if fed with any unclean Fewel, produces nothing with its ardour but smoak and stentch; so if the fewel it feeds upon shall be pure, and spiritual, it will yield both a bright and refreshing Flame. And if the love converts the Lover into the Nature of the thing that is dearly lov'd, 'tis plain that such as is the object, such must also be the Act, and the Agent too.
For as the Fire of thy Affection, if fed with any unclean Fuel, produces nothing with its ardour but smoke and stentch; so if the fuel it feeds upon shall be pure, and spiritual, it will yield both a bright and refreshing Flame. And if the love converts the Lover into the Nature of the thing that is dearly loved, it's plain that such as is the Object, such must also be the Act, and the Agent too.
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To fix thy love upon the world, is ipso facto to be a worldling. To fix thy love upon Christ, is ipso facto to be a Christian. And to be really a Christian, is to be such a one as Christ. For both he that Sanctifieth,
To fix thy love upon the world, is ipso facto to be a worldling. To fix thy love upon christ, is ipso facto to be a Christian. And to be really a Christian, is to be such a one as christ. For both he that Sanctifieth,
than that of Brethren. For by vertue of that unitive and inebriating love, which our mystical Theologists are wont to speak of, real Christians and Christ do interchangeably inhabit the one the other.
than that of Brothers. For by virtue of that unitive and inebriating love, which our mystical Theologists Are wont to speak of, real Christians and christ do interchangeably inhabit the one the other.
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And since 'tis so that our Bodies are call'd his Members, 1 Cor. 6. 15. Sure our Souls cannot want much of being transfus'd into Himself. For S. Paul saith expresly, (to shew how Christ is to the Christian, just as the Bridegroom to the Bride, ) that as the Husband and the wise are made one flesh, so he that is joyned to the Lord is ipso facto one spirit. 1 Cor. 6. 17. The Apostles word is, NONLATINALPHABET, he that is caemented, or solder'd, ferruminated, or glued; that is to say, he that cleaveth to the Lord Iesus Christ, as fast as one board of Firr cleaves to another to which 'tis glued, (in so much that you may burn them,
And since it's so that our Bodies Are called his Members, 1 Cor. 6. 15. Sure our Souls cannot want much of being transfused into Himself. For S. Paul Says expressly, (to show how christ is to the Christian, just as the Bridegroom to the Bride,) that as the Husband and the wise Are made one Flesh, so he that is joined to the Lord is ipso facto one Spirit. 1 Cor. 6. 17. The Apostles word is,, he that is cemented, or soldered, ferruminated, or glued; that is to say, he that cleaveth to the Lord Iesus christ, as fast as one board of Fir cleaves to Another to which it's glued, (in so much that you may burn them,
but can never break them asunder, ) NONLATINALPHABET, He is one and the same spirit, as his own Blessed spirit is pleas'd to phrase it, that is, he minds the same things which his beloved Lord minds; desires the same things that his Lord desires; Injoyes and suffers after the measure that his Lord suffers and Injoyes. In a word, he hath such an union, as is expresst by an Identity; since he that cleaveth to the Lord, is not only said to have, but to B E one spirit. S. Bernard speaks it more than once in a very bold Paraphrase. Divino ebriatus amore animus, oblitus sui, factusque sibi ipsi tanquam vas perditum, totus pergit in Deum,
but can never break them asunder,), He is one and the same Spirit, as his own Blessed Spirit is pleased to phrase it, that is, he minds the same things which his Beloved Lord minds; Desires the same things that his Lord Desires; Enjoys and suffers After the measure that his Lord suffers and Enjoys. In a word, he hath such an Union, as is expressed by an Identity; since he that cleaveth to the Lord, is not only said to have, but to B E one Spirit. S. Bernard speaks it more than once in a very bold paraphrase. Divino ebriatus amore animus, Forgetful sui, factusque sibi ipsi tanquam vas perditum, totus pergit in God,
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'Tis true the Father there speaks touching that last degree of Love, whereby the Soul is so transported with the converse of its beloved, as to be emptied out of itself, and in a manner quite annull'd.
It's true the Father there speaks touching that last degree of Love, whereby the Soul is so transported with the converse of its Beloved, as to be emptied out of itself, and in a manner quite annulled.
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That God in Christ may be All in All, which how can he be, (saith the holy Father,) if any thing of man be left in man? If the Souls of the just are not drown'd and drunk up in the fathomless Sea of Aeternal light; If humane affections do not dissolve and melt away from themselves, and become so transfus'd into the sole will of God, as to be like a drop of water in a great quantity of wine, wherein departing from it self, it wholly puts on the colour and taste of wine;
That God in christ may be All in All, which how can he be, (Says the holy Father,) if any thing of man be left in man? If the Souls of the just Are not drowned and drunk up in the fathomless Sea of Eternal Light; If humane affections do not dissolve and melt away from themselves, and become so transfused into the sole will of God, as to be like a drop of water in a great quantity of wine, wherein departing from it self, it wholly puts on the colour and taste of wine;
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or as an Iron red-hot does make a defection from itself, by putting on the whole Nature and Form of fire; if (I say) it is not thus after the general Resurrection, in what sense can it be said (and said it is by S. Paul, ) that God, in that day, shall be All in All? But in the place before cited from 1 Cor. 6. 17. S. Paul does not speak (however S. Bernard apply's his words,) touching the union we shall injoy after the general Resurrection, through the perfection of our love to the Lord Iesus Christ. For when he saith, he that cleaveth to the Lord is one spirit, he seems to mean no other cleaving, than was commanded even by Moses, Deut. 10. 20. where to * fear and * serve God, is to cleave unto him.
or as an Iron redhot does make a defection from itself, by putting on the Whole Nature and From of fire; if (I say) it is not thus After the general Resurrection, in what sense can it be said (and said it is by S. Paul,) that God, in that day, shall be All in All? But in the place before cited from 1 Cor. 6. 17. S. Paul does not speak (however S. Bernard apply's his words,) touching the Union we shall enjoy After the general Resurrection, through the perfection of our love to the Lord Iesus christ. For when he Says, he that cleaveth to the Lord is one Spirit, he seems to mean no other cleaving, than was commanded even by Moses, Deuteronomy 10. 20. where to * Fear and * serve God, is to cleave unto him.
when the Caement of our union is an indissoluble Affection, and such an obstinate Resolution not to depart from his Commandments, that Death it self cannot seperate 'twixt us and them. This alone is the Love which Saints are capable of on Earth,
when the Cement of our Union is an indissoluble Affection, and such an obstinate Resolution not to depart from his commandments, that Death it self cannot separate betwixt us and them. This alone is the Love which Saints Are capable of on Earth,
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but Saints Beatified in Heaven. Sic affici, Deificari est, in the bold Dialect of S. Bernard. This Love is our Duty, whereof that other is our Reward. And therefore this is commanded, but that is promised. For this, we are prays'd; for that, admir'd. This is difficultly had in a state of Grace; whilst that we cannot but have in a state of Glory. For as this does not expire, but rather is perfected into that; so, by the Tenor of the New Covenant, it does entitle us to its Fruition. And therefore stoutly let us resolve,
but Saints Beatified in Heaven. Sic affici, Deificari est, in the bold Dialect of S. Bernard. This Love is our Duty, whereof that other is our Reward. And Therefore this is commanded, but that is promised. For this, we Are praised; for that, admired. This is difficultly had in a state of Grace; while that we cannot but have in a state of Glory. For as this does not expire, but rather is perfected into that; so, by the Tenor of the New Covenant, it does entitle us to its Fruition. And Therefore stoutly let us resolve,
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so to cleave in our Affection to the Lord Iesus Christ, and so to express our cleaving to him by keeping close to his Commandments, as that before we have possession, we may not fail to have a Right to the Tree of Life.
so to cleave in our Affection to the Lord Iesus christ, and so to express our cleaving to him by keeping close to his commandments, as that before we have possession, we may not fail to have a Right to the Tree of Life.
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and whilst they that would not love the Lord Iesus in sincerity, shall send forth weepings, and wailings, and gnashings of Teeth, (all alluded to in the sentence of Anathema Maranatha, ) we may be called to bear a part in the quire of Angels, and with the ten thousand times ten thousand which are round about the Throne of the Lord Iesus Christ, who hath redeemed us to God,
and while they that would not love the Lord Iesus in sincerity, shall send forth weepings, and wailings, and gnashings of Teeth, (all alluded to in the sentence of Anathema Maranatha,) we may be called to bear a part in the choir of Angels, and with the ten thousand times ten thousand which Are round about the Throne of the Lord Iesus christ, who hath redeemed us to God,
WHAT hath hitherto been praemis'd touching Christ 's Love to us, and ours to Him, cannot better be succeeded (in point of pertinence or use, ) than by that which now follows touching our Love to one another. A subject which is the rather to have its place in this Volume,
WHAT hath hitherto been premised touching christ is Love to us, and ours to Him, cannot better be succeeded (in point of pertinence or use,) than by that which now follows touching our Love to one Another. A Subject which is the rather to have its place in this Volume,
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because our Love to one another is recommended to us in Scripture, as much as God 's love to us, and ours to God. And as that which does make us most like our Maker:
Because our Love to one Another is recommended to us in Scripture, as much as God is love to us, and ours to God. And as that which does make us most like our Maker:
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and lay it up as the speech of a Dying man, ) And being resolv'd not to leave them without some Legacy, some special Token of his Solicitude, both for their present Consolation,
and lay it up as the speech of a Dying man,) And being resolved not to leave them without Some Legacy, Some special Token of his Solicitude, both for their present Consolation,
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and being not able to indear them with a greater Testimony of His love, than by obliging them strictly to the constant loving of one another, He therefore bequeathed this Royal Precept (as a previous part of their Patrimony, whereby to fit them for all the rest, ) That their reciprocal kindness should be like His; that they should all be so affected,
and being not able to endear them with a greater Testimony of His love, than by obliging them strictly to the constant loving of one Another, He Therefore bequeathed this Royal Precept (as a previous part of their Patrimony, whereby to fit them for all the rest,) That their reciprocal kindness should be like His; that they should all be so affected,
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as they had Him for an Example; that just as He had been to All, they should be All to one another; for so runs the Instrument whereby he convey'd his good Pleasure to them, a new Commandment I give unto you, that ye love one another,
as they had Him for an Exampl; that just as He had been to All, they should be All to one Another; for so runs the Instrument whereby he conveyed his good Pleasure to them, a new Commandment I give unto you, that you love one Another,
But then to gain their Acceptance of his Bequest, and their religious Execution of what he commanded them to observe, He shew'd them the value of such a Legacy, as did accordingly tye them to such a Love.
But then to gain their Acceptance of his Bequest, and their religious Execution of what he commanded them to observe, He showed them the valve of such a Legacy, as did accordingly tie them to such a Love.
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This is easily collected from three words in the Text, NONLATINALPHABET Ye are my Disciples. It is secondly suppos'd, that such as are really Christs Disciples, (not in hypocrisy,
This is Easily collected from three words in the Text, You Are my Disciples. It is secondly supposed, that such as Are really Christ Disciples, (not in hypocrisy,
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but in deed,) ought to endeavour to make it known to all THE WORLD, that they are such. Their light must shine before men, by their Procope and Growth in the SCHOOL of Christ.
but in deed,) ought to endeavour to make it known to all THE WORLD, that they Are such. Their Light must shine before men, by their procope and Growth in the SCHOOL of christ.
We are thirdly to observe the important Lesson which here is Taught, (and which is now of all Lessons the most worth learning, especially if we reflect on the Times we live in,) by what certain NONLATINALPHABET,
We Are Thirdly to observe the important lesson which Here is Taught, (and which is now of all Lessons the most worth learning, especially if we reflect on the Times we live in,) by what certain,
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This is deliver'd in the first and last words of the Text, NONLATINALPHABET, they shall know it even by this, NONLATINALPHABET, If ye bear love to one another.
This is Delivered in the First and last words of the Text,, they shall know it even by this,, If you bear love to one Another.
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Nor secondly does he say, Your Discipleship shall be known as a special Secret, to very few, but as the Sun in his Meridian; NONLATINALPHABET, All men shall know it.
Nor secondly does he say, Your Discipleship shall be known as a special Secret, to very few, but as the Sun in his Meridian;, All men shall know it.
CHAP. I. Sect. 1. THE Proposition to be consider'd, though last in order, is first in dignity. And being as the Heart of the whole Body of Christianity, deserves to be (like the Heart in the body of man ) NONLATINALPHABET, The first thing that lives, and the last that dyes in our consideration.
CHAP. I. Sect. 1. THE Proposition to be considered, though last in order, is First in dignity. And being as the Heart of the Whole Body of Christianity, deserves to be (like the Heart in the body of man), The First thing that lives, and the last that dies in our consideration.
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For can there be any thing in the world of greater consequence than This, which gives us a Token whereby to know we have an Interest in Christ? and such a sure token too,
For can there be any thing in the world of greater consequence than This, which gives us a Token whereby to know we have an Interest in christ? and such a sure token too,
and which if we take into our hearts, as well as into our memories, It will (I doubt not) carry with it that peace of Conscience, which is to all that feed on it, an endless Feast.
and which if we take into our hearts, as well as into our memories, It will (I doubt not) carry with it that peace of Conscience, which is to all that feed on it, an endless Feast.
Sect. 2. But since there is hardly any word that is more equivocal than this, I must Anticipate an Objection, by shewing what Love it is which our Saviour meant, when he appointed it for the measure, by which his Scholars are to be scann'd.
Sect. 2. But since there is hardly any word that is more equivocal than this, I must Anticipate an Objection, by showing what Love it is which our Saviour meant, when he appointed it for the measure, by which his Scholars Are to be scanned.
Sect. 3. And to shew the better what it is, I must first shew what it is not. For all sorts of men pretend to Love; not only Christians, but the professed Enemies of Christ;
Sect. 3. And to show the better what it is, I must First show what it is not. For all sorts of men pretend to Love; not only Christians, but the professed Enemies of christ;
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Sect. 4. To save a Friend ready to perish, we find Episthenes in Xenophon ready to lay down his life. And such was the love of Artapates to Cyrus Iunior, that he perfectly hated his own life,
Sect. 4. To save a Friend ready to perish, we find Episthenes in Xenophon ready to lay down his life. And such was the love of Artapates to Cyrus Junior, that he perfectly hated his own life,
Terentius preferr• … d the life of Brutus by many degrees before his own. And Valerius tells us of divers servants, who for the saving of their Masters, destroyed themselves. What transcendent lovers of one another were Menedemus and Hipsides, Cleonymus and Archid• … mus, Agasias and Xenophon, Bagoo• … and Ment• … k, Hippoclides and Polystratus, Ascl• … piodotus and Soranus? 'Twere easie to name as many more, as would make a man weary to heart them nam'd. Nor do I speak only of Couples, but of Societies, and Sects; whose astonishing Love to one another hath rais'd them Monuments in story, will last as long as the Sun and Moon.
Terentius preferr• … worser the life of Brutus by many Degrees before his own. And Valerius tells us of diverse Servants, who for the Saving of their Masters, destroyed themselves. What transcendent lovers of one Another were Menedemus and hipsides, Cleonymus and Archid• … mus, Agasias and Xenophon, Bagoo• … and Ment• … k, Hippoclides and Polystratus, Ascl• … piodotus and Soranus? 'Twere easy to name as many more, as would make a man weary to heart them named. Nor do I speak only of Couples, but of Societies, and Sects; whose astonishing Love to one Another hath raised them Monuments in story, will last as long as the Sun and Moon.
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Such as the Cimbri and Celtiberians in Valerius Maximus; the friends of Cyrus in Xenophon; the Athonians in Thucydides; the Megalopolitans in Polybius; the men of Saguntum and Petellia; the many Societies reckon'd up by Alexander ab Alexandro, who had all things in common of every kind,
Such as the Cimbri and Celtiberians in Valerius Maximus; the Friends of Cyrus in Xenophon; the Athonians in Thucydides; the Megalopolitans in Polybius; the men of Saguntum and Petellia; the many Societies reckoned up by Alexander ab Alexander, who had all things in Common of every kind,
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and as well their Sufferings, as their Injoyments. Insomuch that if one did lose a limb by any accident, all the rest were to cut off theirs, that in every Circumstance of Adversity, they might all be equall, and alike.
and as well their Sufferings, as their Enjoyments. Insomuch that if one did loose a limb by any accident, all the rest were to Cut off theirs, that in every Circumstance of Adversity, they might all be equal, and alike.
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as far as Hell. Yet very far were those Pagans from being known by such love, to have been either the Disciples of Christ, or Moses. 'Twas little better than the love of King Porus his Elephant, and other generous beasts, which have expos'd their own lives, to save their Rider's. There is a natural kindness and Generosity, which is common to men with the meanest Creatures; and so hath nothing of affinity with what is intended in the Text.
as Far as Hell. Yet very Far were those Pagans from being known by such love, to have been either the Disciples of christ, or Moses. 'Twas little better than the love of King Porus his Elephant, and other generous beasts, which have exposed their own lives, to save their Rider's. There is a natural kindness and Generosity, which is Common to men with the Meanest Creatures; and so hath nothing of affinity with what is intended in the Text.
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Sect. 6. Nay if we reflect upon our selves, upon whom the name of Christ is call'd, we must not imagin we have attain'd unto that excellent Love which is here requir'd,
Sect. 6. Nay if we reflect upon our selves, upon whom the name of christ is called, we must not imagine we have attained unto that excellent Love which is Here required,
because we find (upon inquiry) that we are loving to our friends; or because we have often our solemn meetings; or stand fast to one another, as drivers-on of a design.
Because we find (upon inquiry) that we Are loving to our Friends; or Because we have often our solemn meetings; or stand fast to one Another, as drivers-on of a Design.
so there are many things too which are but the Counterfeits of love, and yet are call'd by that Name, because they look extremely like it. The Devils themselves have their combination; are still at agreement among themselves;
so there Are many things too which Are but the Counterfeits of love, and yet Are called by that Name, Because they look extremely like it. The Devils themselves have their combination; Are still At agreement among themselves;
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and state,) are wont to hold together, and keep themselves close; but from a principle of Faction, and not of Love. We read of Pilate, and Herod, that they were solemnly made friends; but from a principle of Hatred to an innocent Christ, not of love to one another. The world is full of such Merchants,
and state,) Are wont to hold together, and keep themselves close; but from a principle of Faction, and not of Love. We read of Pilate, and Herod, that they were solemnly made Friends; but from a principle of Hatred to an innocent christ, not of love to one Another. The world is full of such Merchant's,
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but from a principle of Traffick, and not of true love. The friends of Ceres and Bacchus, have their times of Feasting and good-fellowship, their times of injoying the Creature-Comforts; but from a principle of loosness, and not of Love. Many love the merry meeting, but not the men whom they meet.
but from a principle of Traffic, and not of true love. The Friends of Ceres and Bacchus, have their times of Feasting and good-fellowship, their times of enjoying the Creature comforts; but from a principle of looseness, and not of Love. Many love the merry meeting, but not the men whom they meet.
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Or if they are Lovers of the men, 'tis from a principle of Nature, and not of Grace. It being a meer Self-love, which makes them so to love Others. Nay farther yet, a man may do the very things which are the principal offices and works of Love, for which (not his Love, but) only his vanity is to be thank't.
Or if they Are Lovers of the men, it's from a principle of Nature, and not of Grace. It being a mere Self-love, which makes them so to love Others. Nay farther yet, a man may do the very things which Are the principal Offices and works of Love, for which (not his Love, but) only his vanity is to be thanked.
He may bestow his whole substance to feed the poor, and yet may perish for want of Love. May dare to dye a pretended Martyr, by giving his body to be burnt, and yet may be frozen for want of Love. So I collect from the Apostle, 1 Cor. 13. 3. Sect. 7. It concerns us therefore to know, what love this is, (having seen what it is not, ) by which a man may be known to be Christs Disciple. And the shortest way to know this, is to reflect a little while on the Love of Christ. For such as was his Love to us, such must ours be to Him, and to one another. We have his word for it in several places.
He may bestow his Whole substance to feed the poor, and yet may perish for want of Love. May Dare to die a pretended Martyr, by giving his body to be burned, and yet may be frozen for want of Love. So I collect from the Apostle, 1 Cor. 13. 3. Sect. 7. It concerns us Therefore to know, what love this is, (having seen what it is not,) by which a man may be known to be Christ Disciple. And the Shortest Way to know this, is to reflect a little while on the Love of christ. For such as was his Love to us, such must ours be to Him, and to one Another. We have his word for it in several places.
as that may signifie a part, but to all the whole world, without exception, (1 Ioh. 2. 2.) without exception of the ungodly, (Rom. 5. 6.) without exception of enemies, (Rom. 5. 10.) without exception of them that perish, (2 Pet. 2. 1.) And so Intensively great was the Love of Christ, that it made him empty himself of glory,
as that may signify a part, but to all the Whole world, without exception, (1 John 2. 2.) without exception of the ungodly, (Rom. 5. 6.) without exception of enemies, (Rom. 5. 10.) without exception of them that perish, (2 Pet. 2. 1.) And so Intensively great was the Love of christ, that it made him empty himself of glory,
and become of no reputation; it made him a man of sorrows, and acquainted with grief; indeed an Intimate Acquaintance of the most heart-breaking grief, that ever was suffered on this side Hell.
and become of no reputation; it made him a man of sorrows, and acquainted with grief; indeed an Intimate Acquaintance of the most Heartbreaking grief, that ever was suffered on this side Hell.
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It put him upon the vassalage of washing and wiping his servants feet; It made him obedient unto the Death, and to seek the lives of his Enemies, whilst his enemies sought his; He in order to their safety, as they in order to his Ruin. It made him once our Priest after the order of Aaron, and our Priest for ever after the order of Melchisedeck. For us he descended into Hell; for us he ascended into Heaven; for us he maketh intercession at the right hand of God, Rom. 8. 34.
It put him upon the vassalage of washing and wiping his Servants feet; It made him obedient unto the Death, and to seek the lives of his Enemies, while his enemies sought his; He in order to their safety, as they in order to his Ruin. It made him once our Priest After the order of Aaron, and our Priest for ever After the order of Melchisedeck. For us he descended into Hell; for us he ascended into Heaven; for us he makes Intercession At the right hand of God, Rom. 8. 34.
as his Disciples, might do our utmost to take it out. Our Love must be so extensive, that it must reach even to All. It must reach unto our Enemies, and of them to all sorts too;
as his Disciples, might do our utmost to take it out. Our Love must be so extensive, that it must reach even to All. It must reach unto our Enemies, and of them to all sorts too;
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not only to those without the pale of the Church, (who do us little or no hurt) even Iews, Turks, Infidels, and Hereticks, for whom we pray once a year in our English Liturgy;
not only to those without the pale of the Church, (who do us little or no hurt) even Iews, Turks, Infidels, and Heretics, for whom we pray once a year in our English Liturgy;
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Sect. 9. Indeed the Hypocrites of the Synagogue did constrain the word Neighbor to signifie nothing but a Friend; esteeming it Godliness, and Zeal, to hate an Enemy. And some there are even in Christendom, who feigning God from all Eternity to have hated more than he lov'd, think they acquit themselves fairly (and look upon it in themselves as a God-like property ) if they are much less inclinable to Love, than Hatred. They know they need not love more, than the Saviour of the world was pleas'd to dye for;
Sect. 9. Indeed the Hypocrites of the Synagogue did constrain the word Neighbour to signify nothing but a Friend; esteeming it Godliness, and Zeal, to hate an Enemy. And Some there Are even in Christendom, who feigning God from all Eternity to have hated more than he loved, think they acquit themselves fairly (and look upon it in themselves as a Godlike property) if they Are much less inclinable to Love, than Hatred. They know they need not love more, than the Saviour of the world was pleased to die for;
and that the Scripture-word Neighbor extends to both. 'Twas so extended even by Moses; and so by Solomon; if by Moses, and Solomon, much more by Christ; who having first commanded us to love our Enemies, to bless them that curse us, to oblige them that hate us,
and that the Scripture-word Neighbour extends to both. 'Twas so extended even by Moses; and so by Solomon; if by Moses, and Solomon, much more by christ; who having First commanded us to love our Enemies, to bless them that curse us, to oblige them that hate us,
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Which is as much as to say, that in the Extension of our kindness, we must be Imitators of God. For so he tells us in the very next words, be ye merciful as your Father in Heaven is merciful.
Which is as much as to say, that in the Extension of our kindness, we must be Imitators of God. For so he tells us in the very next words, be you merciful as your Father in Heaven is merciful.
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And when a Jew askt the Question, Who is my Neighbor? Our Saviour answer'd him by the Parable of a Iew and a Samaritan, not of a Iew and a Iew. Whereby we are given to understand, that all are our Neighbors who stand in Need. Let that need be what it will, a need of our Pardon, or of our Purse, we must not only forgive them, in case they reduce us to want of Bread, but we must give them our Bread too, in case they want it. We must pray for them,
And when a Jew asked the Question, Who is my Neighbour? Our Saviour answered him by the Parable of a Iew and a Samaritan, not of a Iew and a Iew. Whereby we Are given to understand, that all Are our Neighbours who stand in Need. Let that need be what it will, a need of our Pardon, or of our Purse, we must not only forgive them, in case they reduce us to want of Bred, but we must give them our Bred too, in case they want it. We must pray for them,
so discourteously complaisant, as to suffer their sins to be upon them without disturbance, but must rather oblige them with our rebukes; lest for want of such favours they go down quietly to destruction. For so runs the precept, Thou shalt not hate thy brother in thy heart, (on the contrary) thou shalt in any wise rebuke thy brother,
so discourteously complaisant, as to suffer their Sins to be upon them without disturbance, but must rather oblige them with our rebukes; lest for want of such favours they go down quietly to destruction. For so runs the precept, Thou shalt not hate thy brother in thy heart, (on the contrary) thou shalt in any wise rebuke thy brother,
Sect. 11. And from hence we are to argue à minori ad majus. For if our Love must extend thus to Enemies, how much more to such as are friends? friends to our Persons, and to our God too? The love of Christ had degrees, and so must ours. As the Apostle tells us of Christ, he is the Saviour of all, but especially of them that believe; so the very same Apostle does also tell us of our selves, we must do good unto all men,
Sect. 11. And from hence we Are to argue à minori ad Majus. For if our Love must extend thus to Enemies, how much more to such as Are Friends? Friends to our Persons, and to our God too? The love of christ had Degrees, and so must ours. As the Apostle tells us of christ, he is the Saviour of all, but especially of them that believe; so the very same Apostle does also tell us of our selves, we must do good unto all men,
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And even of those that are faithful, a primary care is to be taken for them that are of our own Countrey. It was not only for Gods sake that David was kind unto Ierusalem, but for his Brethren and Companions sake he prayed to God for her,
And even of those that Are faithful, a primary care is to be taken for them that Are of our own Country. It was not only for God's sake that David was kind unto Ierusalem, but for his Brothers and Sodales sake he prayed to God for her,
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unless his Countreymen might have it, as well as He. Nor was the passion of S. Paul inferiour to it, who for the love he bare unto His Countreymen, whom he calls his brethren and kinsmen according to the flesh, was ready to wish himself accursed, and utterly c̄ut off from the body of Christ. (Rom. 9. 2.) As if he car'd not what became of him,
unless his Countrymen might have it, as well as He. Nor was the passion of S. Paul inferior to it, who for the love he bore unto His Countrymen, whom he calls his brothers and kinsmen according to the Flesh, was ready to wish himself accursed, and utterly Cut off from the body of christ. (Rom. 9. 2.) As if he cared not what became of him,
To a man born in Iudaea, a good Samaritan ought to be dearer, than an hard-hearted Iew. S. Paul, and the Christians of Thessalonica, were never us'd with more rigour, than by the men of their own Countrey. And our Saviours words are very remarkable, that except it be in his own Countrey, a Prophet is never without honour, (Matt. 13. 57.) But let him be in his own Countrey, and he hath no honour at all, (John 4. 44.) Christ himself had least there; and there he did the fewest Miracles; but that he did not more there than in other places, the only Cause was their unkindness.
To a man born in Iudaea, a good Samaritan ought to be Dearer, than an hardhearted Iew. S. Paul, and the Christians of Thessalonica, were never used with more rigour, than by the men of their own Country. And our Saviors words Are very remarkable, that except it be in his own Country, a Prophet is never without honour, (Matt. 13. 57.) But let him be in his own Country, and he hath no honour At all, (John 4. 44.) christ himself had least there; and there he did the fewest Miracles; but that he did not more there than in other places, the only Cause was their unkindness.
Sect. 13. This is therefore the firmest Bond whereby to hold us together in peace and love, not that we are of one Countrey, but that we are of one Christ; And can say of our selves, with better reason,
Sect. 13. This is Therefore the firmest Bound whereby to hold us together in peace and love, not that we Are of one Country, but that we Are of one christ; And can say of our selves, with better reason,
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than it was anciently said of the Lomnini, that in all our bodies there is no more than one soul; or (to express it with S. Paul ) that we have all but one Faith, one Baptism, one Spirit, one Lord, one God and Father of all, who is above all,
than it was anciently said of the Lomnini, that in all our bodies there is no more than one soul; or (to express it with S. Paul) that we have all but one Faith, one Baptism, one Spirit, one Lord, one God and Father of all, who is above all,
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(Eph. 4. 4, 5, 6.) If we will manifest to the world, and prove convincingly to our selves, that we are really the Followers and Friends of Christ. It must be by a burning and shining Love. A love of men, and not of God only. And a Love of men it must be, in which the true Love of God is not excluded, but presuppos'd. Not a love of our selves only, (condemn'd so much by the Apostle) but a Love of others as our selves; if not as much, yet as well; if not in that measure, yet in the very same manner, in which we are obliged to love our selves.
(Ephesians 4. 4, 5, 6.) If we will manifest to the world, and prove convincingly to our selves, that we Are really the Followers and Friends of christ. It must be by a burning and shining Love. A love of men, and not of God only. And a Love of men it must be, in which the true Love of God is not excluded, but presupposed. Not a love of our selves only, (condemned so much by the Apostle) but a Love of Others as our selves; if not as much, yet as well; if not in that measure, yet in the very same manner, in which we Are obliged to love our selves.
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Indeed rather than fail, we must pledge them in Love, who do begin to us in hatred. But to make up such a Love as is especially here requir'd, (such as with which the blessed Apostles did once adorn both the Doctrin and the Discipleship of Christ, ) It must be NONLATINALPHABET, Love interchanged with one another.
Indeed rather than fail, we must pledge them in Love, who do begin to us in hatred. But to make up such a Love as is especially Here required, (such as with which the blessed Apostles did once adorn both the Doctrine and the Discipleship of christ,) It must be, Love interchanged with one Another.
For in how many things soever there may be a seemingness of Religion, S. Iames assures us that it's Purity does consist in these two; the relief of the needy in their Afflictions, and the keeping our selves unspotted from the world.
For in how many things soever there may be a seemingness of Religion, S. James assures us that it's Purity does consist in these two; the relief of the needy in their Afflictions, and the keeping our selves unspotted from the world.
than that of measuring and dealing our love to others, by such a natural proportion as we have commonly for ourselves. For this is perfectly the scope of that Law, to which as Christians we must be subject.
than that of measuring and dealing our love to Others, by such a natural proportion as we have commonly for ourselves. For this is perfectly the scope of that Law, to which as Christians we must be Subject.
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Sect. 14. The chiefest requisites of our Love must be Sincerity and Fervour. As S. Paul speaks to the Romans, we must be kindly affectioned one towards another, so as our love may be brotherly, and without dissimulation.
Sect. 14. The chiefest requisites of our Love must be Sincerity and Fervour. As S. Paul speaks to the Roman, we must be kindly affectioned one towards Another, so as our love may be brotherly, and without dissimulation.
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as is a Testimony and proof of our real Discipleship under Christ, The same mind will be in us which was in Christ Iesus (Phil. 2. 5.) And if so, we shall be ready to stoop (as he did) to the meanest offices of love,
as is a Testimony and proof of our real Discipleship under christ, The same mind will be in us which was in christ Iesus (Philip 2. 5.) And if so, we shall be ready to stoop (as he did) to the Meanest Offices of love,
even to wash, and to wipe the very feet of our Inferiors; we shall willingly bear one anothers burdens, (Gal. 6. 2.) by love serving one another, (Gal. 5. 13.) And in honour preferring one another, (Rom. 12. 10.) Nay,
even to wash, and to wipe the very feet of our Inferiors; we shall willingly bear one another's burdens, (Gal. 6. 2.) by love serving one Another, (Gal. 5. 13.) And in honour preferring one Another, (Rom. 12. 10.) Nay,
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if the same mind be in us which was in Christ Jesus, (as S. Paul tells us it ought to be,) our love will be so Intensive, as to make us lay down our lives for the Brethren.
if the same mind be in us which was in christ jesus, (as S. Paul tells us it ought to be,) our love will be so Intensive, as to make us lay down our lives for the Brothers.
it having been said to them of old, Thou shalt love thy Neighbour as thy self, Levit. 19. 18. But here he calls it a New Commandment; which we cannot imagin he would have don, had there been nothing in its subject but what was old. No, he might very well call it a New Commandment, not only for that reason, (which I find given by S. Austin ) because it prescribes us such a love,
it having been said to them of old, Thou shalt love thy Neighbour as thy self, Levit. 19. 18. But Here he calls it a New Commandment; which we cannot imagine he would have dONE, had there been nothing in its Subject but what was old. No, he might very well call it a New Commandment, not only for that reason, (which I find given by S. Austin) Because it prescribes us such a love,
no doubt I may say, as old as Adam. But because he added [ a Sicut Ego ] that we must love one another, even as he hath loved us, (which was with such a new Love,
no doubt I may say, as old as Adam. But Because he added [ a Sicut Ego ] that we must love one Another, even as he hath loved us, (which was with such a new Love,
as till he came into the world, was never heard of,) he had reason to call it a New Commandment. 'Twas said by Moses to the Iewes, Thou shalt love thy Neighbour as thy self.
as till he Come into the world, was never herd of,) he had reason to call it a New Commandment. 'Twas said by Moses to the Iewes, Thou shalt love thy Neighbour as thy self.
And although S. Iohn saith, Brethren, I write no New Commandment, but an old Commandment which ye had from the Beginning, he means no more by that last word,
And although S. John Says, Brothers, I write no New Commandment, but an old Commandment which you had from the Beginning, he means no more by that last word,
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than the first Beginning of Christianity, which was with the preaching of the Gospel by Iesus Christ. Remember we therefore what Love this is, which is the Badge and Cognisance of our profession;
than the First Beginning of Christianity, which was with the preaching of the Gospel by Iesus christ. remember we Therefore what Love this is, which is the Badge and Cognisance of our profession;
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and which is not exacted from Men as Men, but from Christians as they are Christians. We must not love as They do, who corrupt one another (as S. Austin speaks) with a meerly seditious, or schismatical Love;
and which is not exacted from Men as Men, but from Christians as they Are Christians. We must not love as They do, who corrupt one Another (as S. Austin speaks) with a merely seditious, or Schismatical Love;
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nor must we love as they do, who only love one another for filthy Lucre; much less as They do, who love one another for filthy Lust; Nor must we love as They do, whose love consisteth only in this, that they agree in the hatred of some third Party; Nor must we only love as they do, who love one another as they are Men only, that is,
nor must we love as they do, who only love one Another for filthy Lucre; much less as They do, who love one Another for filthy Lust; Nor must we love as They do, whose love Consisteth only in this, that they agree in the hatred of Some third Party; Nor must we only love as they do, who love one Another as they Are Men only, that is,
as they are sociable and civil Creatures. But we must love one another as being Lovers of God, and as being such whom God loves; as being Children of the Highest, and younger Brothers of our Redeemer;
as they Are sociable and civil Creatures. But we must love one Another as being Lovers of God, and as being such whom God loves; as being Children of the Highest, and younger Brother's of our Redeemer;
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as being all made Consorts of the very same Hope, and all Co-heirs of the very same Kingdom. Our Love must imitate both the manner and the Degree of Christs Love.
as being all made Consorts of the very same Hope, and all Coheirs of the very same Kingdom. Our Love must imitate both the manner and the Degree of Christ Love.
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For we must venture our Lives for the good of others, and even in spight of all Dangers which may happen to the Body, we must own, and propagate, and defend the Doctrines of the Gospel, which is the utmost we can do for the good of other mens Souls; and that which makes us most like a Saviour. The Gospel (I may say) is the Christian School; thither it is we go to learn; Christ is the Master of it in chief; all Christians are School-fellows, or Condisciples. The Love I have hitherto describ'd is the highest lesson which there is taught. Those Titular Christians who do not attain to this Love, are so many Dunces and Truants, fit to be turn'd out of the School. It is indeed an hard Lesson, for us to love one another even as Christ hath loved us; a Lesson only to be found in the School of Christ.
For we must venture our Lives for the good of Others, and even in spite of all Dangers which may happen to the Body, we must own, and propagate, and defend the Doctrines of the Gospel, which is the utmost we can do for the good of other men's Souls; and that which makes us most like a Saviour. The Gospel (I may say) is the Christian School; thither it is we go to Learn; christ is the Master of it in chief; all Christians Are School fellows, or Condisciples. The Love I have hitherto described is the highest Lesson which there is taught. Those Titular Christians who do not attain to this Love, Are so many Dunces and Truants, fit to be turned out of the School. It is indeed an hard lesson, for us to love one Another even as christ hath loved us; a lesson only to be found in the School of christ.
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But yet how Difficult soever, 'tis not impossible to be learn't. For God is faithful; and expects not to reap, but after the measure that he hath sown; He will not suffer us to be tempted above what we are able.
But yet how Difficult soever, it's not impossible to be learnt. For God is faithful; and expects not to reap, but After the measure that he hath sown; He will not suffer us to be tempted above what we Are able.
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And therefore let us not despair of getting the Mastery over our Lesson; For we are all NONLATINALPHABET, (as S. Paul speaks to the Thessalonians ) immediatly taught it by God himself.
And Therefore let us not despair of getting the Mastery over our lesson; For we Are all, (as S. Paul speaks to the Thessalonians) immediately taught it by God himself.
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the fewer words will suffice to make it clear as the Sun at Noon, that by this we must be known to be Christs Disciples. For such a Love as This is, is the fulfilling of the Law.
the fewer words will suffice to make it clear as the Sun At Noon, that by this we must be known to be Christ Disciples. For such a Love as This is, is the fulfilling of the Law.
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So saith the Law-giver himself, Matt. 22. 40. and so his principal Apostle, Rom. 13. 8, 9, 10. where he speaks of Love in a Christian, as Demosthenes did of Pronunciation in an Orator. As if it were not only the first Thing,
So Says the Lawgiver himself, Matt. 22. 40. and so his principal Apostle, Rom. 13. 8, 9, 10. where he speaks of Love in a Christian, as Demosthenes did of Pronunciation in an Orator. As if it were not only the First Thing,
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He that loveth another hath fulfilled the Law (v. 8.) All the Commandments of the Law are comprehended even in this, Thou shalt love thy Neighbour as thy self (v. 9.) Love worketh no evil to his Neighbour,
He that loves Another hath fulfilled the Law (v. 8.) All the commandments of the Law Are comprehended even in this, Thou shalt love thy Neighbour as thy self (v. 9.) Love works no evil to his Neighbour,
therefore Love is the fulfilling of the Law (v. 10.) Three times in a breath, without so much as a Parenthesis, love is reckon'd to be the Pandect of all things requisite to make a Saint.
Therefore Love is the fulfilling of the Law (v. 10.) Three times in a breath, without so much as a Parenthesis, love is reckoned to be the Pandect of all things requisite to make a Saint.
Sect. 17. Nor let any man say within himself, How can this be? Since Gods word tells us, that so it is. And yet I think it is easie to shew you How too;
Sect. 17. Nor let any man say within himself, How can this be? Since God's word tells us, that so it is. And yet I think it is easy to show you How too;
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On these two Hinges the very Door of Salvation doth clearly turn. For on these two Precepts hang all the Law and the Prophets, (Matt. 22. 40.) But S. Paul hath reduced them all to One. For thus he speaks to the Galatians, All the Law is fulfilled in one word,
On these two Hinges the very Door of Salvation does clearly turn. For on these two Precepts hang all the Law and the prophets, (Matt. 22. 40.) But S. Paul hath reduced them all to One. For thus he speaks to the Galatians, All the Law is fulfilled in one word,
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The reason is, because the Love of our Neighbour (in the high degree I here speak of) does carry along with it, the Love of God: Either of them (saith Austin ) is inferr'd by either;
The reason is, Because the Love of our Neighbour (in the high degree I Here speak of) does carry along with it, the Love of God: Either of them (Says Austin) is inferred by either;
for if we really love God, we shall obey him when he commands us to love our Neighbour; and if we really love our Neighbour, it is for the Love which we bear to God. Observe the Logick, by which S. Iohn argues both backwards and forwards.
for if we really love God, we shall obey him when he commands us to love our Neighbour; and if we really love our Neighbour, it is for the Love which we bear to God. Observe the Logic, by which S. John argues both backwards and forward.
By this we know we love the Children of God, when we love God, and keep his Commandments, 1 Joh. 5. 2. There he argues from the first Table to the second. Now observe how he argues from the second to the first, and that two waies, both in the Negative, and the Affirmative. In the Negative thus;
By this we know we love the Children of God, when we love God, and keep his commandments, 1 John 5. 2. There he argues from the First Table to the second. Now observe how he argues from the second to the First, and that two ways, both in the Negative, and the Affirmative. In the Negative thus;
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He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 John 4. 10. He that shutteth up his Bowels of Compassion from his brother,
He that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 John 4. 10. He that shutteth up his Bowels of Compassion from his brother,
Sect. 18. Hence we see it is evident, There is not a clearer Demonstration of our loving God with all our hearts, than the loving our Neighbour as our selves. From whence it follows, that every sin must needs argue some want of Love. For if against the first Table, it is through a want of some love to God. And if against the second, it must needs be for want of some love to Men. Again, it follows on the contrary, that where Love is perfect and entire, no Commandment can be broken.
Sect. 18. Hence we see it is evident, There is not a clearer Demonstration of our loving God with all our hearts, than the loving our Neighbour as our selves. From whence it follows, that every sin must needs argue Some want of Love. For if against the First Table, it is through a want of Some love to God. And if against the second, it must needs be for want of Some love to Men. Again, it follows on the contrary, that where Love is perfect and entire, no Commandment can be broken.
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Sect. 19. What I have shew'd in the Great, I can easily shew in the Retail too, to wit, that Love is the fulfilling of the Law. For if we love God as we ought to do, we shall certainly.
Sect. 19. What I have showed in the Great, I can Easily show in the Retail too, to wit, that Love is the fulfilling of the Law. For if we love God as we ought to do, we shall Certainly.
And so by consequence we shall honour all our Parents and Superiors, whether publick, or private, Ecclesiastical or Civil. Then for the Neighbour who is equal, or in any degree inferiour to us, we shall be sure not to injure him in any kind.
And so by consequence we shall honour all our Parents and Superiors, whither public, or private, Ecclesiastical or Civil. Then for the Neighbour who is equal, or in any degree inferior to us, we shall be sure not to injure him in any kind.
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From whence it follows, we shall not kill; (for that were to injure him in his Life. ) Nor commit Adultery; (for that were to injure him in his Wife. ) Nor steal or Plunder; (for that were to injure him in his Goods. ) Nor bear false Witness; (for that were to injure him in his good Name. ) And as we shall not thus injure him either in Deed, or in Word, so if we love him as our selves, or as Christ lov'd us, we shall not do him any injury, no not so much as in our Thoughts; we shall not covet, or be desirous of any thing that is our Neighbours.
From whence it follows, we shall not kill; (for that were to injure him in his Life.) Nor commit Adultery; (for that were to injure him in his Wife.) Nor steal or Plunder; (for that were to injure him in his Goods.) Nor bear false Witness; (for that were to injure him in his good Name.) And as we shall not thus injure him either in Deed, or in Word, so if we love him as our selves, or as christ loved us, we shall not do him any injury, no not so much as in our Thoughts; we shall not covet, or be desirous of any thing that is our Neighbours.
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as touching the Character and Badge by which we may be known to be Christ 's Disciples; The peculiar Note of Distinction, by which we are taken from out the world,
as touching the Character and Badge by which we may be known to be christ is Disciples; The peculiar Note of Distinction, by which we Are taken from out the world,
First for the Gentiles, we may know the Disciples of Zoroastres, by their belief of two gods, and Incestuous wedlocks. We may know the Disciples of the Brachmans, by their unparallel'd self-denials in food and rayment. We may know the Disciples of Pythagoras, by their Reverence to the numbers of four and seven. The Disciples of Plato, by their fanciful Idaea's in the concave of the Moon. The Disciples of Zeno, by their Dreams of Apathie, and Fate. The Disciples of Mahomet, as well by the filthiness of their Paradise, as by their desperate Tenet of God's decrees.
First for the Gentiles, we may know the Disciples of Zoroaster, by their belief of two God's, and Incestuous wedlock's. We may know the Disciples of the Brachmans, by their unparalleled self-denials in food and raiment. We may know the Disciples of Pythagoras, by their reverence to the numbers of four and seven. The Disciples of Plato, by their fanciful Idaea's in the concave of the Moon. The Disciples of Zeno, by their Dreams of Apathy, and Fate. The Disciples of Mahomet, as well by the filthiness of their Paradise, as by their desperate Tenet of God's decrees.
And then for the Iews, we may know the Disciples of the Scribes, by their Traditional corruptions and Expositions of the Law. We may know the Disciples of the Pharisees, by their Form of godliness, and their appearing righteous unto men. We may know the Disciples of the Sadduces, by their denial of Providence and dis-belief of the Resurrection. We may know the Disciples of the Esseni, by their overstrict Sabbatizing. The Disciples of the Nazarites, by their abstinence from the flesh of all living creatures. And the Disciples of the Hemerobaptists, by their every day washings from Top to Toe.
And then for the Iews, we may know the Disciples of the Scribes, by their Traditional corruptions and Expositions of the Law. We may know the Disciples of the Pharisees, by their From of godliness, and their appearing righteous unto men. We may know the Disciples of the Sadducees, by their denial of Providence and disbelief of the Resurrection. We may know the Disciples of the Essenes, by their overstrict Sabbatizing. The Disciples of the nazarites, by their abstinence from the Flesh of all living creatures. And the Disciples of the Hemerobaptists, by their every day washings from Top to Toe.
We may know the Disciples of Iohn the Baptist, by their remarkable Fastings, and other Austerities of Life. But by this shall all men know that we are all the Disciples of Iesus Christ, If we love one another,
We may know the Disciples of John the Baptist, by their remarkable Fastings, and other Austerities of Life. But by this shall all men know that we Are all the Disciples of Iesus christ, If we love one Another,
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CHAP. II. Sect. 1. WHilst I am thinking what proper Lessons we are to draw from Christ's words, the words of S. Paul which he writ to Timothy do straight occur to my remembrance;
CHAP. II Sect. 1. While I am thinking what proper Lessons we Are to draw from Christ's words, the words of S. Paul which he writ to Timothy do straight occur to my remembrance;
for Reproof, for Correction, for Instruction in righteousness, that the man of God may be furnished unto all good wooks, 2 Tim. 3. 16, 17. For were there no other Scripture,
for Reproof, for Correction, for Instruction in righteousness, that the man of God may be furnished unto all good wooks, 2 Tim. 3. 16, 17. For were there no other Scripture,
Sect. 2. First, 'tis profitable for Doctrin, because it teacheth such as are ignorant, the true importance of Christianity, which does not consist (as some would have it) in our being born of godly Parents, believing the History of the Gospel, making profession of zeal to Christ, posting up and down from Sermon to Sermon, making many and long prayers, or whatsoever is comprehended under the Form of Godliness, that is, the Image, the Picture, the Counterfeit of Devotion, (as the word in the Original does very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him.
Sect. 2. First, it's profitable for Doctrine, Because it Teaches such as Are ignorant, the true importance of Christianity, which does not consist (as Some would have it) in our being born of godly Parents, believing the History of the Gospel, making profession of zeal to christ, posting up and down from Sermon to Sermon, making many and long Prayers, or whatsoever is comprehended under the From of Godliness, that is, the Image, the Picture, the Counterfeit of Devotion, (as the word in the Original does very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him.
And so 'tis call'd by the Apostle, 1 Tim. 5. 8. Christianity does not consist then, in such a sanguin presumption, as some call Faith; in such a carnal security, as some call Hope; in such a parcel of fair words, as some call Charity; in such a worldly sorrow, as some call Repentance: but it consist's in such a Faith, as worketh by Love; in such an Hope, as does cleanse, and purifie; in such a Charity as worketh no ill to his Neighbour;
And so it's called by the Apostle, 1 Tim. 5. 8. Christianity does not consist then, in such a sanguine presumption, as Some call Faith; in such a carnal security, as Some call Hope; in such a parcel of fair words, as Some call Charity; in such a worldly sorrow, as Some call Repentance: but it consist's in such a Faith, as works by Love; in such an Hope, as does cleanse, and purify; in such a Charity as works no ill to his Neighbour;
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but is (on the contrary) the fulfilling of the Law; and in such a Repentance, as shew's it self by amendment, and change of life, bringing forth fruits meet for Repentance. Whatever some Mockers are wont to say;
but is (on the contrary) the fulfilling of the Law; and in such a Repentance, as shew's it self by amendment, and change of life, bringing forth fruits meet for Repentance. Whatever Some Mockers Are wont to say;
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we find by the Tenor of the Gospel, that a material part of Godliness is moral honesty. The chief ingredients in a Christians life, are acts of Iustice, and works of Mercy; than which there was nothing more conspicuous in the life of Christ. The second Table is the touchstone of our obedience unto the first. Our chiefest duty towards God, is our duty towards our Neighbour. God will have Iustice and Mercy to be perform'd to one another, before he accepts of any sacrifice which can be offer'd unto himself. For what saith our Saviour? If thou bring thy gift to the Altar,
we find by the Tenor of the Gospel, that a material part of Godliness is moral honesty. The chief ingredients in a Christians life, Are acts of justice, and works of Mercy; than which there was nothing more conspicuous in the life of christ. The second Table is the touchstone of our Obedience unto the First. Our chiefest duty towards God, is our duty towards our Neighbour. God will have justice and Mercy to be performed to one Another, before he accepts of any sacrifice which can be offered unto himself. For what Says our Saviour? If thou bring thy gift to the Altar,
Sect. 3. And as for Doctrin, so also for Reproof. Because it serves to convince us of the small proportion of Christianity, which is to be found amongst men who are commonly call'd Christians. How much there is of the word, and how little of the thing. When the son of man cometh shall he find Faith on the Earth? Yes, store of that Faith, which will ever be common to men with Devils. But when the Son of man cometh, shall he find Iustice, shall he find Mercy, shall he find Love upon the Earth? shall he find that Faith which worketh by Love? and which worketh by such a Love,
Sect. 3. And as for Doctrine, so also for Reproof. Because it serves to convince us of the small proportion of Christianity, which is to be found among men who Are commonly called Christians. How much there is of the word, and how little of the thing. When the son of man comes shall he find Faith on the Earth? Yes, store of that Faith, which will ever be Common to men with Devils. But when the Son of man comes, shall he find justice, shall he find Mercy, shall he find Love upon the Earth? shall he find that Faith which works by Love? and which works by such a Love,
how frequent a thing is it, for Christians to persecute their fellow-Christians, and then to reckon it as the character of their Discipleship under Christ? As if they read the Text backwards, or understood it by an Antiphrasis, supposing Christ had meant thus, By this shall all men know ye are my Disciples, if ye Hate one another.
how frequent a thing is it, for Christians to persecute their fellow-Christians, and then to reckon it as the character of their Discipleship under christ? As if they read the Text backwards, or understood it by an Antiphrasis, supposing christ had meant thus, By this shall all men know you Are my Disciples, if you Hate one Another.
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It is a Crime the more enormous, to hate and persecute a Neighbour, under colour of Devotion and zeal to God, because it breaks the Commandments against each other.
It is a Crime the more enormous, to hate and persecute a Neighbour, under colour of Devotion and zeal to God, Because it breaks the commandments against each other.
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For if the same God who saith [ Thou shalt love the Lord thy God with all thine heart ] does also say in the same instant, [ Thou shalt love thy Neighbour as thy self.
For if the same God who Says [ Thou shalt love the Lord thy God with all thine heart ] does also say in the same instant, [ Thou shalt love thy Neighbour as thy self.
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but to make the Law its own Transgressor? The character of a Christian recommended here to us by Christ himself, is not certainly such a praedatorie and ravenous love of one another,
but to make the Law its own Transgressor? The character of a Christian recommended Here to us by christ himself, is not Certainly such a predatory and ravenous love of one Another,
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and eat them up. Nor such a cruel kind of love, as that of the Canibals in Herodotus, who glutted themselves with the flesh of men, because they lov'd it as well as Ven'son. For when Professors are transported with such an unnatural kind of love, as gives them an appetite to bite and devour each other, (as the Apostle speaks to the Ephesians, ) or to eat up God's people as if they would eat Bread, (as the Psalmist thought fit to phrase it,) it hath a tendency to nothing but mutual Ruin. No, the note of distinction, whereby to know a sincere and a solid Christian, is such a divine kind of love as tends to Unity,
and eat them up. Nor such a cruel kind of love, as that of the Cannibals in Herodotus, who glutted themselves with the Flesh of men, Because they loved it as well as venison. For when Professors Are transported with such an unnatural kind of love, as gives them an appetite to bite and devour each other, (as the Apostle speaks to the Ephesians,) or to eat up God's people as if they would eat Bred, (as the Psalmist Thought fit to phrase it,) it hath a tendency to nothing but mutual Ruin. No, the note of distinction, whereby to know a sincere and a solid Christian, is such a divine kind of love as tends to Unity,
If we are rooted and grounded in such a love to one another, as that of Christ unto us all, we shall be known by the fruit we bear, to have been grafted into him, who is indeed the true vine. We shall not only do to no man, what we would that no man should do to us, (which was the Motto an Heathen Prince would needs have carved in all his Plate, ) But what we wish that all men would do to us, we shall earnestly endeavour to do to all men; we shall love them for God 's sake, whom,
If we Are rooted and grounded in such a love to one Another, as that of christ unto us all, we shall be known by the fruit we bear, to have been grafted into him, who is indeed the true vine. We shall not only do to no man, what we would that no man should do to us, (which was the Motto an Heathen Prince would needs have carved in all his Plate,) But what we wish that all men would do to us, we shall earnestly endeavour to do to all men; we shall love them for God is sake, whom,
If we are mearly weak brethren, we shall manifest (by our weakness) we are not wilful. And if strong, we shall bear the Infirmities of the weak. We shall walk in wisdom towards them that are without, (I mean the Enemies of Christ, both Iewes and Gentiles, ) that we may neither be in danger of being corrupted by their secular and sensual baits, nor heighten their prejudice to the Gospel, by any matter of scandal in our converse. Will it not be a very sad,
If we Are merely weak brothers, we shall manifest (by our weakness) we Are not wilful. And if strong, we shall bear the Infirmities of the weak. We shall walk in Wisdom towards them that Are without, (I mean the Enemies of christ, both Iewes and Gentiles,) that we may neither be in danger of being corrupted by their secular and sensual baits, nor heighten their prejudice to the Gospel, by any matter of scandal in our converse. Will it not be a very sad,
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and a shameful thing, if Iewes and Gentiles shall rise in judgment against a great part of Christendom, whilst Christendom shall justifie both Iewes and Gentiles? First for the Jews, they are so much at unity amongst themselves, that however covetous in their particulars,
and a shameful thing, if Iewes and Gentiles shall rise in judgement against a great part of Christendom, while Christendom shall justify both Iewes and Gentiles? First for the jews, they Are so much At unity among themselves, that however covetous in their particulars,
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They suffer not the needy to go without his relief, nor the Captive without his ransom. Nay the Esseni (amongst the Jewes) had all things in common; and, living Virgins themselves, bestow'd their cost and their care in breeding other solks children.
They suffer not the needy to go without his relief, nor the Captive without his ransom. Nay the Essenes (among the Jews) had all things in Common; and, living Virgins themselves, bestowed their cost and their care in breeding other solks children.
as to admit of a Divorce from the caelestial Bride-groom. 'Twas never allow'd unto the Jewes, to abhor an Edomite, or an Egyptian; or to count any man as an Enemy, (although he were scaling the City-walls, ) till he had absolutely refus'd their solemn offers of Reconcilement.
as to admit of a Divorce from the celestial Bridegroom. 'Twas never allowed unto the Jews, to abhor an Edomite, or an Egyptian; or to count any man as an Enemy, (although he were scaling the City walls,) till he had absolutely refused their solemn offers of Reconcilement.
Whilst some of the Heathens do love their Enemies, were it not well if some Christians would love their Friends? What a scandal is it (at this day) to the Disciples of Mahomet (that grand Impostor) that the Spirit of Division should seem to reign, more amongst Christians than amongst them? Nay are there not diverse great Potentates, who profess to be the followers and friends of Christ,
While Some of the heathens do love their Enemies, were it not well if Some Christians would love their Friends? What a scandal is it (At this day) to the Disciples of Mahomet (that grand Impostor) that the Spirit of Division should seem to Reign, more among Christians than among them? Nay Are there not diverse great Potentates, who profess to be the followers and Friends of christ,
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and yet are ready (at any rate) to buy peace of the Turk, to the end they may break it with one another? Or, (not to go so far from home) how little is there of Christianity,
and yet Are ready (At any rate) to buy peace of the Turk, to the end they may break it with one Another? Or, (not to go so Far from home) how little is there of Christianity,
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except the syllables and the sound, even in that part of Christendom, where Christ is most talkt of? Amongst the many who are followers of the name of Christ,
except the syllables and the found, even in that part of Christendom, where christ is most talked of? among the many who Are followers of the name of christ,
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how few are followers of his Example? how far are they from giving all to the poor, who grind their faces as it were meal, and eat them up as it were Bread? how unlikely are they to indure the bearing of the Cross, who lay it so heavily upon other mens shoulders? how do They leave all, and follow Christ, who take away all from them that follow him? how do they wrestle against powers and principalities, who flatter and syncretize with every thing that is mightiest? how do they abstain from all appearance of evil, who have nothing of good but in appearance? Where are those pieces of Christianity, which are the grand characteristicks whereby a Christian should be distinguisht from Iew and Gentile? I fear the places are very few (though God be thanked some there are) where Christ may be known, by solid Love, to have real Disciples upon the earth.
how few Are followers of his Exampl? how Far Are they from giving all to the poor, who grind their faces as it were meal, and eat them up as it were Bred? how unlikely Are they to endure the bearing of the Cross, who lay it so heavily upon other men's shoulders? how do They leave all, and follow christ, who take away all from them that follow him? how do they wrestle against Powers and principalities, who flatter and syncretize with every thing that is Mightiest? how do they abstain from all appearance of evil, who have nothing of good but in appearance? Where Are those Pieces of Christianity, which Are the grand characteristics whereby a Christian should be distinguished from Iew and Gentile? I Fear the places Are very few (though God be thanked Some there Are) where christ may be known, by solid Love, to have real Disciples upon the earth.
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Sect. 4. And as for Reproof, so withal for correction and instruction in righteousness. Because it serves to reduce such as are wandering out of the way, and to build up such as have begun, or (as it were) set out in the way of righteousness. Whereby it brings me neerer and neerer to the principal end of this Discourse, which we are not only concern'd in,
Sect. 4. And as for Reproof, so withal for correction and instruction in righteousness. Because it serves to reduce such as Are wandering out of the Way, and to built up such as have begun, or (as it were) Set out in the Way of righteousness. Whereby it brings me nearer and nearer to the principal end of this Discourse, which we Are not only concerned in,
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as a people born in the very same Countrey, but as a people brought up too in the very same School; and deservedly dear to one another, not so much by being Countrey-men, as Condisciples. Not Disciples under the Law, which was a rigid School-master to drive us on unto Christ; but Disciples under Christ, who was a gracious Schoolmaster to lead us on unto God.
as a people born in the very same Country, but as a people brought up too in the very same School; and deservedly dear to one Another, not so much by being Countrymen, as Condisciples. Not Disciples under the Law, which was a rigid Schoolmaster to drive us on unto christ; but Disciples under christ, who was a gracious Schoolmaster to led us on unto God.
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Sect. 5. Our Saviour's last Will and Testament (a part of which I am upon) was certainly made for the behoof as well of us, and of our children, ( upon whom the ends of the world are come, ) as for that dozen of Disciples to whom 'twas given by parole, and with whom the Depositum was left in Trust. They were the Witnesses, Overseers, and Executors in chief;
Sect. 5. Our Saviour's last Will and Testament (a part of which I am upon) was Certainly made for the behoof as well of us, and of our children, (upon whom the ends of the world Are come,) as for that dozen of Disciples to whom 'twas given by parole, and with whom the Depositum was left in Trust. They were the Witnesses, Overseers, and Executors in chief;
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But we the remotest of the Legataries have equal Right with the most Immediate. For this Testament (like the Sun ) is so communicated to All, that every Christian in partiticular hath a full right unto the whole. The reason of it is briefly this.
But we the Remotest of the Legatees have equal Right with the most Immediate. For this Testament (like the Sun) is so communicated to All, that every Christian in partiticular hath a full right unto the Whole. The reason of it is briefly this.
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For what is allowed to be our priviledge, is also injoyned to be our duty. In such a Legacy as this, we are not only permitted, but strictly obliged to claim our portions. For so run the words, A new COMMANDMENT give I unto you.
For what is allowed to be our privilege, is also enjoined to be our duty. In such a Legacy as this, we Are not only permitted, but strictly obliged to claim our portions. For so run the words, A new COMMANDMENT give I unto you.
Sect. 6. Thus we see our obligation to fulfil the intent of the Testator. And to the end we may see it, the will is registred by S. Iohn in this indelible Record. It lies upon us as we are Christians, to give a proof unto the world of our Discipleship under Christ. Every man of us must endeavour (as S. Paul exhorts his son Titus ) to shew himself a Pattern of good works.
Sect. 6. Thus we see our obligation to fulfil the intent of the Testator. And to the end we may see it, the will is registered by S. John in this indelible Record. It lies upon us as we Are Christians, to give a proof unto the world of our Discipleship under christ. Every man of us must endeavour (as S. Paul exhorts his son Titus) to show himself a Pattern of good works.
though not to this end, that men may see us, and glorifie us, yet at least to this end, that men may see our good works, and glorifie our Father which is in heaven.
though not to this end, that men may see us, and Glorify us, yet At least to this end, that men may see our good works, and Glorify our Father which is in heaven.
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We must not walk after them, who open their meeting with a Sermon, and shut it up with a Surfet. But as often as we begin with Acts of Sacrifice, so often should we end in works of mercy; very far from being followers either of Herod, or the Israelites, who sate down (like Brutes) to eat and drink, and then (like wantons) rose up to play, (Exod. 32. 6.) our way to pass the time away merrily, must not be by a NONLATINALPHABET,
We must not walk After them, who open their meeting with a Sermon, and shut it up with a Surfeit. But as often as we begin with Acts of Sacrifice, so often should we end in works of mercy; very Far from being followers either of Herod, or the Israelites, who sat down (like Brutus's) to eat and drink, and then (like wantons) rose up to play, (Exod 32. 6.) our Way to pass the time away merrily, must not be by a,
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for so it follows in the Text, They did eat their meat with gladness, as well as with singleness of heart. From whence I take out this Lesson, That Christianity is not a sullen thing, making every mans life a continual Lent, as the Heretick Montanus would fain have had it.
for so it follows in the Text, They did eat their meat with gladness, as well as with singleness of heart. From whence I take out this lesson, That Christianity is not a sullen thing, making every men life a continual Lent, as the Heretic Montanus would fain have had it.
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There is a difference very sufficient betwixt the Church of a Christian, and a Stoick ' s Porch. But withal let us ruminate on the two Verses going before, where they had all things in common, the rich distributing to the poor, (to every man his proportion) just according as they had need.
There is a difference very sufficient betwixt the Church of a Christian, and a Stoic ' s Porch. But withal let us ruminate on the two Verses going before, where they had all things in Common, the rich distributing to the poor, (to every man his proportion) just according as they had need.
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I do not press for an equality, (I think the Age will not bear it,) I only plead for a similitude with what we find was the practice of better times. I do not urge our being liberal beyond your power (like the Primitive Christians of Macedonia, ) nor our parting with our Riches in exchange for deep Poverty, that through our poverty poorer men may grow Rich, (as S. Paul speaks of our Saviour, v. 9.) For when the Age is all Iron, we cannot hope to find ourselves of such golden Humours,
I do not press for an equality, (I think the Age will not bear it,) I only plead for a similitude with what we find was the practice of better times. I do not urge our being liberal beyond your power (like the Primitive Christians of Macedonia,) nor our parting with our Riches in exchange for deep Poverty, that through our poverty Poorer men may grow Rich, (as S. Paul speaks of our Saviour, v. 9.) For when the Age is all Iron, we cannot hope to find ourselves of such golden Humours,
Sect. 9. All I press for, is but this, That we will be but as ingenuous as the Heathen Emperor Severus; that is, that we will do as we would be don by,
Sect. 9. All I press for, is but this, That we will be but as ingenuous as the Heathen Emperor Severus; that is, that we will do as we would be dONE by,
We cannot call any a Feast of Love, where some are drunk, whilst some are hungry, (as it seems at Corinth some such there were.) A true Feast of Love must be for all comers, as well for the poor, as for the rich, or rather for the poor before the rich.
We cannot call any a Feast of Love, where Some Are drunk, while Some Are hungry, (as it seems At Corinth Some such there were.) A true Feast of Love must be for all comers, as well for the poor, as for the rich, or rather for the poor before the rich.
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For mark the words of our Saviour to one who invited him to a Feast, Luk. 14. from v. 12. to v. 15. where first he adviseth in the Negative; When thou makest a Dinner or a Supper, call not thy Friends,
For mark the words of our Saviour to one who invited him to a Feast, Luk. 14. from v. 12. to v. 15. where First he adviseth in the Negative; When thou Makest a Dinner or a Supper, call not thy Friends,
From whence we learn, That 'tis true Courtesie indeed, to be afraid of a Requital. He is a Mercenary Feaster, whose Guests are all Entertainers, as apt and able as himself. For one rich man to invite another, is no more in effect,
From whence we Learn, That it's true Courtesy indeed, to be afraid of a Requital. He is a Mercenary Feaster, whose Guests Are all Entertainers, as apt and able as himself. For one rich man to invite Another, is no more in Effect,
and what is that to be esteem'd, but a more Gentlemanly Barter? A buying and selling of Entertainments? Our Saviour therefore goes on to the positive part of his Advice.
and what is that to be esteemed, but a more Gentlemanly Barter? A buying and selling of Entertainments? Our Saviour Therefore Goes on to the positive part of his advice.
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Yet in this case also, the merciful man is a Projector, and driving on his own interest; bestowing a little here on earth, for a large Recompense in Heaven. For so saith our Saviour in the next words of that Verse, (giving the reason of that reason he gave before) Thou shalt be recompenced at the Resurrection of the Dead.
Yet in this case also, the merciful man is a Projector, and driving on his own Interest; bestowing a little Here on earth, for a large Recompense in Heaven. For so Says our Saviour in the next words of that Verse, (giving the reason of that reason he gave before) Thou shalt be recompensed At the Resurrection of the Dead.
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When God professeth to be our Debtor for all we give unto the poor, and gives us his word for a Repayment, and Christ becomes our security, that all we lend shall be return'd an hundred fold into our Bosomes;
When God Professes to be our Debtor for all we give unto the poor, and gives us his word for a Repayment, and christ becomes our security, that all we lend shall be returned an hundred fold into our Bosoms;
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for six pounds in the hundred, or lay it out in some Trade (at most) for twenty in the hundred, rather than lend it unto the Lord, (by having pity upon the poor, ) or lay it out upon life eternal, whereby he shall not only receive six or twenty in the hundred, but exceedingly more,
for six pounds in the hundred, or lay it out in Some Trade (At most) for twenty in the hundred, rather than lend it unto the Lord, (by having pity upon the poor,) or lay it out upon life Eternal, whereby he shall not only receive six or twenty in the hundred, but exceedingly more,
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than an hundred-fold the very Principal? If we inquire into the reason, I am afraid we shall find it to be but this, that they cannot easily trust God, or believe the Scripture, or accept of Christ for their security. Say we therefore to ourselves,
than an hundredfold the very Principal? If we inquire into the reason, I am afraid we shall find it to be but this, that they cannot Easily trust God, or believe the Scripture, or accept of christ for their security. Say we Therefore to ourselves,
as many of us as are Rich, That if ever we do expect to be carried by the Angels into Abrahams Bosom, we must think our selves obliged to take Lazarus into our own. Or admit we may be said to be comparatively poor,
as many of us as Are Rich, That if ever we do expect to be carried by the Angels into Abrahams Bosom, we must think our selves obliged to take Lazarus into our own. Or admit we may be said to be comparatively poor,
and not only to his, but to theirs also that were with him, Act. 20. 43. The strong ought by their labour to support the weak, (v. 35.) Rather than any man should want, who is not able to earn his Bread, he hath a kind of right to eat it in the sweat of our Brows. For there is one sort of poor, who are an Honourable Order and Rank of men,
and not only to his, but to theirs also that were with him, Act. 20. 43. The strong ought by their labour to support the weak, (v. 35.) Rather than any man should want, who is not able to earn his Bred, he hath a kind of right to eat it in the sweat of our Brows. For there is one sort of poor, who Are an Honourable Order and Rank of men,
as being Iure Divino, of God's immediate Institution. And our Lord himself, that Sun of righteousness, when he was here in his Hypogoeo, was pleas'd to make himself free of that Company; did not think it unbecoming him to be the head of that Order. For whilst he liv'd, he liv'd on Almes, (Luk. 8. 3.) the Fexes were not so poor,
as being Iure Divino, of God's immediate Institution. And our Lord himself, that Sun of righteousness, when he was Here in his Hypogoeo, was pleased to make himself free of that Company; did not think it unbecoming him to be the head of that Order. For while he lived, he lived on Alms, (Luk. 8. 3.) the Fexes were not so poor,
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for they had holes; the Fowles of the Aire were not so destitute, for they had nests; but the Son of man (said the Son of man himself) had not where to lay his head.
for they had holes; the Fowls of the Air were not so destitute, for they had nests; but the Son of man (said the Son of man himself) had not where to lay his head.
And then, when he was dead, he was fain to be buried upon other folks charges. ( Luk. 23. 53, 56.) We must not therefore neglect the Poor, unless we dare reproach our Maker; or unless we dare despise that, which Christ himself in his person was pleas'd to honour. The Infidels provided,
And then, when he was dead, he was fain to be buried upon other folks charges. (Luk. 23. 53, 56.) We must not Therefore neglect the Poor, unless we Dare reproach our Maker; or unless we Dare despise that, which christ himself in his person was pleased to honour. The Infidels provided,
as well for those of their own Countrey, as for those of their own House. And S. Paul implyes by the word [ especially, ] that Christians ought to provide for Both, unless they dare be worse than Infidels.
as well for those of their own Country, as for those of their own House. And S. Paul Implies by the word [ especially, ] that Christians ought to provide for Both, unless they Dare be Worse than Infidels.
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It is not true Charity they shew to others, if they nourish Contention among themselves. Men may be liberal to their Vanities, bestow a great deal of Riches in Ostentation to the poor, and yet be still strangers to Christian charity, in case they will not let fall a Suit at Law, till they are utterly disenabled to hold it up. The wise Disciples of Pythagoras would rather quit their own right in matter of Riches, or Honour, or worldly greatness, than run the hazard of breaking peace in any such carnal considerations.
It is not true Charity they show to Others, if they nourish Contention among themselves. Men may be liberal to their Vanities, bestow a great deal of Riches in Ostentation to the poor, and yet be still Strangers to Christian charity, in case they will not let fallen a Suit At Law, till they Are utterly disenabled to hold it up. The wise Disciples of Pythagoras would rather quit their own right in matter of Riches, or Honour, or worldly greatness, than run the hazard of breaking peace in any such carnal considerations.
Sect. 12. Let every one therefore conjure himself, not so much by that common, and civil Interest, which we have in one Countrey, as by that common, and sacred Interest, which we have in one Christ, that all our Contentions (from this day forwards) may be swallow'd up in this one, who shall shew the greatest Zeal, and who shall use the best endeavours, to keep the unity of the Spirit in the Bond of Peace.
Sect. 12. Let every one Therefore conjure himself, not so much by that Common, and civil Interest, which we have in one Country, as by that Common, and sacred Interest, which we have in one christ, that all our Contentions (from this day forward) may be swallowed up in this one, who shall show the greatest Zeal, and who shall use the best endeavours, to keep the unity of the Spirit in the Bound of Peace.
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Let the saying of St. Iames be ever recurring to our Remembrance, that to love one another, as we love our own selves, is to fulfil the Royal Law, Jam. 2. 8. If Jesus Christ is a Royal Saviour, and if his Law is a Royal Law, then all true Christians must needs be Royalists; that is, obedient to the Precepts of Christ their King.
Let the saying of Saint James be ever recurring to our Remembrance, that to love one Another, as we love our own selves, is to fulfil the Royal Law, Jam. 2. 8. If jesus christ is a Royal Saviour, and if his Law is a Royal Law, then all true Christians must needs be Royalists; that is, obedient to the Precepts of christ their King.
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Sect. 13. For as subjects to their Soveraign, so are Christians bound up to the law of Christ. And as little let us forget that other saying of St. Paul. that by one Spirit we are all baptized into one Body;
Sect. 13. For as subject's to their Sovereign, so Are Christians bound up to the law of christ. And as little let us forget that other saying of Saint Paul. that by one Spirit we Are all baptised into one Body;
But whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report;
But whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good Report;
if any comfort of love, if any fellowship of the Spirit, if any Bowels and Mercies, let us resolve, at least to meditate, and to Think on these things. And the very God of Peace sanctifie us wholly;
if any Comfort of love, if any fellowship of the Spirit, if any Bowels and mercies, let us resolve, At least to meditate, and to Think on these things. And the very God of Peace sanctify us wholly;
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and to present us being risen, before the presence of his Glory, with exceeding Ioy, To the only wise God our Saviour, even to God the Father, who hath created us in love by his mighty power; to God the Son, who hath redeemed us in love by his precious Bloud; to God the Holy-Ghost, who hath prepared us in love by his sanctifying Grace, and thereby given us a Pledge of our future Glory; to the holy, individual,
and to present us being risen, before the presence of his Glory, with exceeding Joy, To the only wise God our Saviour, even to God the Father, who hath created us in love by his mighty power; to God the Son, who hath redeemed us in love by his precious Blood; to God the Holy ghost, who hath prepared us in love by his sanctifying Grace, and thereby given us a Pledge of our future Glory; to the holy, Individu,
Est & alia, in hoc seculo, obtemperantibus merces, cùm penitùs à nobis evulsis Peccati radicibus, caleatoque Mundi Fastu, atque edomitâ carnis petulantiâ, virtutibus ditamur; nihilque non agimus, quo ex hominibus Dii efficiamur. Folengius in Psalm 19. 11.
Est & Alias, in hoc seculo, obtemperantibus merces, cùm penitùs à nobis evulsis Peccati radicibus, caleatoque Mundi Fastu, atque edomitâ carnis petulantiâ, virtutibus ditamur; nihilque non agimus, quo ex hominibus Gods efficiamur. Folengius in Psalm 19. 11.
Praeceptum est pythagoricum, NONLATINALPHABET. Vide Philonem NONLATINALPHABET P. 670. Hinc paradoxa sunt plerumque quae docent Pythagorai. sc. exules esse, qui in mediâ urbe Magistratûs obeunt & è contrà. Divitlis scatentem Egenum esse, & vice versâ.
Precept est Pythagorean,. Vide Philonem P. 670. Hinc Paradox sunt plerumque Quae docent Pythagorai. sc. exules esse, qui in mediâ City Magistratûs obeunt & è contrà. Divitlis scatentem Egenum esse, & vice versâ.
Virtutes coluit non tanquam per se bonas, sed in quantum aptissimas ad quietè vivendum, vel quia vitam tutiorem, & voluptatem efficiunt pleniorem. Nec justitiam censuit per se optubilem, sed quia jucunditatem afferret. Torquatus apud Cic. de Fin. l. 1. NONLATINALPHABET. Epic. apud Laert. l. 10.
Virtues coluit non tanquam per se bonas, sed in quantum aptissimas ad quietè vivendum, vel quia vitam tutiorem, & voluptatem efficiunt pleniorem. Nec justitiam censuit per se optubilem, sed quia jucunditatem afferret. Torquatus apud Cic de Fin. l. 1.. Epic. apud Laertes l. 10.
Iussisti ô Domine, ut diligam te, aut mihi Infernum minari• …. Sed mihi magnus satis infernus est, quod te dignè amare non val• … o. August. Confess. l. 10 ▪ c. 28, 29, 30.
Iussisti o Domine, ut Diligam te, Or mihi Infernum minari• …. Said mihi magnus satis Infernus est, quod te dignè amare non val• … oh. August. Confess. l. 10 ▪ c. 28, 29, 30.
Ad hanc sectam susceptâ conditione ejus pacti venim• …, ut etiam animas nostras autora• … i in has pugnas accedamus. Ea qu• … repromittit consequi optantes, & quae comminatur pati timentes. Tertul. ad seapulam. c. 1.
Ad hanc sectam susceptâ condition His pacti venim• …, ut etiam animas nostras autora• … i in has pugnas Accedamus. Ea qu• … repromittit consequi optantes, & Quae comminatur pati Fearing. Tertulian ad seapulam. c. 1.
Si propriam deseris voluntatem, si carnem tuam cru• … ifigas, si mortifices membra, &c. probabis Te Pauli imitatorem, qui non facies animam tuam pretiosiorem teipso. Probabis Christi Discipulum, etiam illam perdendo salubriter. Et quidem prudenti•• eam p• … rd• … s ut custodias, quàm custodis ut perd• … s. Idem super Cant. Serm. 30. p. 660.
Si propriam deseris voluntatem, si Carnem tuam cru• … ifigas, si mortifices membra, etc. probabis Te Pauli imitatorem, qui non fancies animam tuam pretiosiorem teipso. Probabis Christ Disciple, etiam Illam perdendo salubriter. Et quidem prudenti•• eam p• … rd• … s ut Custodias, quàm custodis ut perd• … s. Idem super Cant Sermon 30. p. 660.
Cupiens i• … choare artem amandi Deum, primò debet labor are ad removendum contrarium, putà amorem mundanum. Qui ut glutinum quoddam alas anim• … spirituales impedit, ne se in altum possit sublevare. Gerson. de mont. contem. c. 11. James 4. 4. Phil. 3. 18, 19.
Cupiens i• … choare Artem amandi God, primò debet labour Are ad removendum Contrary, putà amorem mundanum. Qui ut glutinum Quoddam alas anim• … spirituales Impediment, ne see in altum possit sublevare. Gerson. de mont. contem. c. 11. James 4. 4. Philip 3. 18, 19.
Quem hominum propones, qui secum perpetuò non def• … r at manticam stercoris, & matulam urin• …, etiam in venis? pleriqu• … gratiosiores ventrem habent vermibus refertum. Multi multaeque p• … diculis scatent. Aliis Al• …, aliis ped• … s, pluribus o• … foetet. Cardan. de vitâ propriâ. cap. 35.
Whom hominum propones, qui secum perpetuò non def• … r At manticam stercoris, & matulam urin• …, etiam in venis? pleriqu• … gratiosiores ventrem habent vermibus refertum. Multi multaeque p• … diculis scatent. Others Al• …, Others ped• … s, Pluribus o• … foetet. Cardan. de vitâ propriâ. cap. 35.
V. Espens. de Languore Spiritualì. c. 2. p. 977. Respondeant qus in libro Experien• … ia Quaestionis Solutionem legerunt. Frequenter ego ipse, (quod fateri non verecundor) maximo { que } in initio Conversionis, Corde disrus, & frigid• …, &c. Bern. super Cant. Serm. 14. Confer Huberti Scuteputaei c. 14. p. 2082. cum S. Bernardi lib. de Deo diligendo. p. 951, 952, 953.
V. Espens. de Languor Spiritualì. c. 2. p. 977. Respondent qus in libro Experien• … in Quaestionis Solutionem legerunt. Frequenter ego ipse, (quod fateri non verecundor) Maximo { que } in initio Conversionis, Cord disrus, & frigid• …, etc. Bern. super Cant Sermon 14. Confer Huberti Scuteputaei c. 14. p. 2082. cum S. Bernardi lib. de God diligendo. p. 951, 952, 953.
Apud Bartholomaeum de Martyribus, fol. 93, 94. Gustus, Desideria, Satietas, Ebrietas, Securitas, Tranquillitas, Septimi verò nomen soli Deo innotescit.
Apud Bartholomaeum de Martyribus, fol. 93, 94. Gustus, Desire, Satietas, Ebrietas, Securitas, Tranquillitas, Septimi verò Nome soli God innotescit.
Amor quo aliquis amat Deum propter Temporalia, contumeliosus est Deo. Temporalia qui sic ▪ amant, praeferunt ei, propter quod enim unumquodque amatur, illud ▪ magis amatur. August. de Civ. Dei.
Amor quo aliquis amat God propter Temporal, contumeliosus est God Temporal qui sic ▪ amant, praeferunt ei, propter quod enim unumquodque amatur, illud ▪ magis amatur. August. the Civ. Dei.
Siquis amisisse• … oculum, quantum amaret cum qui sibi cum restitueret? — nec minus amandus qui cum ab initio dedit, & qui da• … um conservavit, &c. Id. Ibid.
Siquis amisisse• … Oculum, quantum amaret cum qui sibi cum restitueret? — nec minus Amandus qui cum ab initio dedit, & qui da• … um conservavit, etc. Id. Ibid
Te quodammodo perdere, omninò non sentire Teipsum, & à Teipso exinaniri, & penè annulluri, coelestis est conversationis. id. Ibid. p. 953. Omnem tunc humanam affectionem necesse erit à semetipsû liquescere, atque in Dei peuitùs transfundi voluntatem, alioquin quomodo omnia in omnibus erit Deus, si in homine de homine quicquam supererit? — Animas immersa• … ex toto credimus immenso illi Pelago aeterni luminis. ib. p. 954.
Te quodammodo Perdere, omninò non sentire Teipsum, & à Teipso exinaniri, & penè annulluri, coelestis est conversationis. id. Ibid p. 953. Omnem tunc humanam affectionem Necessary erit à semetipsû liquescere, atque in Dei peuitùs transfundi voluntatem, Alioquin quomodo omnia in omnibus erit Deus, si in homine de homine quicquam supererit? — Animas immersa• … ex toto Credimus immenso illi Sea aeterni luminis. ib. p. 954.
Ex Polyb. l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodor. Sic. l. 17. p. 518. Q. Curt. l. 10. 316. Val. Max. l. 9. • …. 9. p. 283. Aristot. eth. l. 9. c. 11. p. 912. Homer. Il. l. 13. p. 250. & l. 6. p. 109. Odys• …. δ. p. 44.
Ex Polybius l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodorus Sic. l. 17. p. 518. Q. Curt. l. 10. 316. Val. Max. l. 9. • …. 9. p. 283. Aristotle eth. l. 9. c. 11. p. 912. Homer. Il. l. 13. p. 250. & l. 6. p. 109. Odys• …. δ. p. 44.
S• … lduni apud Aquitanos. Societas Hunnorum. Sodales Antonini. Tauri apud Scytha• …. Fratres Arvales. NONLATINALPHABET apud Aegyptios. Alex. ab Alex. Dier. Ge• … ial. l. 1. c. 26. p. 74, 75.
S• … lduni apud Aquitanos. Societas Huns. Sodales Antonini. Tauri apud Scytha• …. Brothers Arvales. apud Egyptians. Alexander ab Alexander Dier. Ge• … Jal. l. 1. c. 26. p. 74, 75.
Homer. Odyss. • …. p. 251. 256. NONLATINALPHABET. Id. Iliad. • …. p. 322. NONLATINALPHABET. Vid. Plin. l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaru. Aelian. de animal. l. 10. c. 17.
Homer. Odyss. • …. p. 251. 256.. Id. Iliad. • …. p. 322.. Vid. Pliny l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaru. Aelian. the animal. l. 10. c. 17.
Quantò dignius • … rarres & dicuntur & habentur, qui unum patrem Deum agnoverunt, qui de uno utero ignorantia ejusdem ad unam lucem expaveriut veritatis? Tert. Apol. c. 39.
Quantò Dignius • … rarres & dicuntur & habentur, qui Unum patrem God agnoverunt, qui de Uno utero ignorantia ejusdem ad unam lucem expaveriut veritatis? Tert Apollinarian c. 39.
Psal. 73. 8. Non ficut se diligunt qui corrumpunt; nec ficut se diligunt homines, quia hominis sunt; sed sicut se diligunt qui Dei sunt & filii altissimi, &c. August ▪ loco supra cir.
Psalm 73. 8. Non ficut se Love qui Corrupt; nec ficut se Love homines, quia hominis sunt; sed sicut se Love qui Dei sunt & Sons altissimi, etc. August ▪ loco supra Cir.
Sic mutuo fatres vocamus, ut unius Dei Paren• … es omnes, ut consortes Fidei, ut spei Cohaeredes. Minut. Faelix, NONLATINALPHABET. Philo. NONLATINALPHABET. p. 554.
Sic mutuo fatres vocamus, ut unius Dei Paren• … es omnes, ut consorts Fidei, ut Spei Cohaeredes. Minutes Felix,. Philo. p. 554.
Bene intelligentibus utrumque inve nitur in singulis. Nam & qui diligit Deum, non eum potest contemne• … praecipientem ut diligat proximum; & qui superne ac spiritualiter diligit proximum, quid in eo diligit nisi Deum? August. Tract. 65. in Joh. à med. Tom. 9.
Bene intelligentibus utrumque inve nitur in Singulis. Nam & qui diligit God, non Eum potest contemne• … praecipientem ut diligat Proximum; & qui superne ac spiritualiter diligit Proximum, quid in eo diligit nisi God? August. Tract. 65. in John à med. Tom. 9.
Quia animo animá { que } 〈 ◊ 〉, nihil de rei communicatione dubitamus. Omnia indiscreta apud nos sunt praeter • … xores. Tertul. in Apol. cap. 39. 2 Cor. 8. 3.
Quia animo animá { que } 〈 ◊ 〉, nihil de rei communication dubitamus. Omnia indiscreta apud nos sunt praeter • … xores. Tertulian in Apollinarian cap. 39. 2 Cor. 8. 3.
