Christ's yoke an easy yoke, and yet the gate to heaven a strait gate in two excellent sermons, well worthy the serious perusal of the strictest professors / by a learned and reverend divine.
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he quits us of our burden, but not of our duty, and hath chang'd the former Tyranny, and the less perfect Discipline, into the sweetness of paternal Regiment,
he quits us of our burden, but not of our duty, and hath changed the former Tyranny, and the less perfect Discipline, into the sweetness of paternal Regiment,
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And yet if we had not the strength of Giants, if the hundred weight were of Gold or Jewels, a weaker person would think it no trouble to bear that burden,
And yet if we had not the strength of Giants, if the hundred weight were of Gold or Jewels, a Weaker person would think it no trouble to bear that burden,
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And this is the meaning of our Blessed Saviour's invitation in my Text, Mat. 11.30. Which St. John also observed, 1 John 5.4, 5. For this is the love of God, that we keep his Commendments;
And this is the meaning of our Blessed Saviour's invitation in my Text, Mathew 11.30. Which Saint John also observed, 1 John 5.4, 5. For this is the love of God, that we keep his Commendments;
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But besides, that God hath made his Yoke easie by exterior supports more than ever was in any other Religion, Christianity is of it self, according to humane estimate, a Religion more easie,
But beside, that God hath made his Yoke easy by exterior supports more than ever was in any other Religion, Christianity is of it self, according to humane estimate, a Religion more easy,
Vertue hath more pleasure in it than Sin, and hath all satisfaction to every desire of Man in order to humane and prudent ends, which I shall represent in the consideration of these particulars. I.
Virtue hath more pleasure in it than since, and hath all satisfaction to every desire of Man in order to humane and prudent ends, which I shall represent in the consideration of these particulars. I.
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To live according to the Laws of Jesus, is in some things most natural and proportionable to the desires and first intentions of nature. II. There is in it less trouble than in Sin. III. It conduces infinitely to the content of our lives, and natural and political satisfaction. IV. It is a means to preserve our temporal Lives long and healthy. V. It is most reasonable;
To live according to the Laws of jesus, is in Some things most natural and proportionable to the Desires and First intentions of nature. II There is in it less trouble than in Sin. III. It conduces infinitely to the content of our lives, and natural and political satisfaction. IV. It is a means to preserve our temporal Lives long and healthy. V. It is most reasonable;
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And therefore in carnal and sensual instances, accidentally we find the more natural aversness, because God's Laws have put our irrascible and concupiscible faculties in fetters and restraints:
And Therefore in carnal and sensual instances, accidentally we find the more natural averseness, Because God's Laws have put our irascible and concupiscible faculties in fetters and restraints:
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yet in matters of Duty, which are of immaterial and spiritual concernment, all our natural reason is a perfect enemy and contradiction to, and a Law against Vice.
yet in matters of Duty, which Are of immaterial and spiritual concernment, all our natural reason is a perfect enemy and contradiction to, and a Law against Vice.
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It is natural for us to love our Parents, and they that do not, are unnatural, they do violence to those dispositions which God gave us to the constitution of our Nature,
It is natural for us to love our Parents, and they that do not, Are unnatural, they do violence to those dispositions which God gave us to the constitution of our Nature,
and all those tendernesses of affection, those bowels and relenting dispositions, which are the endearments of Parents and Children, are also the bands of Duty.
and all those Tendernesses of affection, those bowels and relenting dispositions, which Are the endearments of Parents and Children, Are also the bans of Duty.
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Every degree of love makes Duty delectable, and therefore either by Nature we are inclined to hate our Parents (which is against all Reason and Experience) or else we are enclined to do them all that, which is the effect of love to such superiors,
Every degree of love makes Duty delectable, and Therefore either by Nature we Are inclined to hate our Parents (which is against all Reason and Experience) or Else we Are inclined to do them all that, which is the Effect of love to such superiors,
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but yet God hath put into our mouths a bridle to curb the licentiousness of our speedy appetite, putting into our very natures, a principle as strong to restrain it,
but yet God hath put into our mouths a bridle to curb the licentiousness of our speedy appetite, putting into our very nature's, a principle as strong to restrain it,
Women and young Persons, to whom God hath given a modesty, and shame of nature, that the entertainment of Lust may become contradictory to our retreating and backward modesty, more than they are satisfactory to our too forward appetites.
Women and young Persons, to whom God hath given a modesty, and shame of nature, that the entertainment of Lust may become contradictory to our retreating and backward modesty, more than they Are satisfactory to our too forward appetites.
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and the shame of carnality hath in it more asperity and abuse to Nature, than the short minutes of pleasure, to which we are invited, can repay. There are unnatural Lusts;
and the shame of carnality hath in it more asperity and abuse to Nature, than the short minutes of pleasure, to which we Are invited, can repay. There Are unnatural Lustiest;
and all that system of principles, and reasonable inducements to Virtue, which we call the Law of Nature, is nothing else but that firm ligature and incorporation of Virtue to our natural principles and dispositions, which whoso prevaricates does more against Nature,
and all that system of principles, and reasonable inducements to Virtue, which we call the Law of Nature, is nothing Else but that firm ligature and incorporation of Virtue to our natural principles and dispositions, which whoso prevaricates does more against Nature,
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And I shall observe this, and refer it to every Man's Reason and Experience, that the great difficulties commonly apprehended, commence not so much upon the stock of Nature as of Education, and evil habits.
And I shall observe this, and refer it to every Man's Reason and Experience, that the great difficulties commonly apprehended, commence not so much upon the stock of Nature as of Education, and evil habits.
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II. In the strict observance of the Law of Christianity there is less trouble, than in the habitual courses of Sin. For if we consider the general design of Christianity, it propounds to us in this world nothing that is of difficult purchase, nothing beyond what God allo•s us by the ordinary and common providence, such things which w• are to receive without care and solicitous vexations;
II In the strict observance of the Law of Christianity there is less trouble, than in the habitual courses of Sin. For if we Consider the general Design of Christianity, it propounds to us in this world nothing that is of difficult purchase, nothing beyond what God allo•s us by the ordinary and Common providence, such things which w• Are to receive without care and solicitous vexations;
and he that disputes, ever hath two sides in enmity and opposition, and by this time there is a genealogie, a long descent and cognation of troubles, branch'd into so many particulars, that it is troublesome to understand them,
and he that disputes, ever hath two sides in enmity and opposition, and by this time there is a genealogy, a long descent and cognation of Troubles, branched into so many particulars, that it is troublesome to understand them,
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And such persons are put to so many shameful retreats, false colour, fucus's, and dawbings with untempered mortar to avoid contradiction or discovery, that the labour of a false story seems in the order of things to be design'd the beginning of its punishment.
And such Persons Are put to so many shameful retreats, false colour, fucus's, and daubings with untempered mortar to avoid contradiction or discovery, that the labour of a false story seems in the order of things to be designed the beginning of its punishment.
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And he that shall compare the troubles and dangers of an Ambitious War with the gentleness and easiness of Peace, will soon perceive that every Tyrant and usurping Prince, that snatches at his Neighbours Rights, hath two Armies, one of Men, the other of Cares.
And he that shall compare the Troubles and dangers of an Ambitious War with the gentleness and easiness of Peace, will soon perceive that every Tyrant and usurping Prince, that snatches At his Neighbours Rights, hath two Armies, one of Men, the other of Cares.
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Peace sheds no Blood but that of the pruned Vine, and hath no business but modest and quiet entertainments of the time opportune for Piety, and circled with reward.
Peace sheds no Blood but that of the pruned Vine, and hath no business but modest and quiet entertainments of the time opportune for Piety, and circled with reward.
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But God often punishes Ambition and Pride with Lust, and he sent a Thorn in the flesh as a corrective to the Elevations of St. Paul, growing up from the multitude of his Revelations;
But God often Punishes Ambition and Pride with Lust, and he sent a Thorn in the Flesh as a corrective to the Elevations of Saint Paul, growing up from the multitude of his Revelations;
And indeed every Experience can verifie, that an Adulterer hath in him the impatience of Desires, the burnings of Lust, the fear of Shame, the apprehensions of a jealous, abus'd and enraged Husband.
And indeed every Experience can verify, that an Adulterer hath in him the impatience of Desires, the burnings of Lust, the Fear of Shame, the apprehensions of a jealous, abused and enraged Husband.
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Heendures affronts, mistimings, tedious waitings, the dulness of delay, the regret of in•erruption, the confusion and amazements of discovery, the scorns of a reproached Vice, the debasings of contempt upon it;
Heendures affronts, mistimings, tedious waitings, the dullness of Delay, the regret of in•erruption, the confusion and amazements of discovery, the scorns of a reproached Vice, the debasings of contempt upon it;
But David was so put to it, to attempt, to obtain, to enjoy Bathsheba, and to prevent the shame of it, that the difficulty was greater than all his Wit and Power,
But David was so put to it, to attempt, to obtain, to enjoy Bathsheba, and to prevent the shame of it, that the difficulty was greater than all his Wit and Power,
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Vertue hath not half so much trouble in it, it sleeps quietly without startings and affrighting fancies, it looks cheerfully, smiles with much serenity;
Virtue hath not half so much trouble in it, it sleeps quietly without startings and affrighting fancies, it looks cheerfully, smiles with much serenity;
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and reckons the issues of it as the greatest of his hopes: But Ambition is full of distraction, it teems with stratagems as Rebecca with struggling Twins,
and reckons the issues of it as the greatest of his hope's: But Ambition is full of distraction, it teems with stratagems as Rebecca with struggling Twins,
and is swell'd with expectation as a Tympany, and sleeps sometimes as the Wind in a Storm, still and quiet for a minute, that it may burst out in an impetuous blast, till the chordage of his Heart-strings crack; Fears when none is nigh;
and is swelled with expectation as a Tympany, and sleeps sometime as the Wind in a Storm, still and quiet for a minute, that it may burst out in an impetuous blast, till the chordage of his Heartstrings Crac; Fears when none is High;
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Labour it hath in it, just as all things that are excellent, but no confusions, no distractions of thoughts, no amazements, no labyrinths, and intricacy of counsels;
Labour it hath in it, just as all things that Are excellent, but no confusions, no distractions of thoughts, no amazements, no labyrinths, and intricacy of Counsels;
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But Vice hath oftentimes so troublesome a retinue, and so many objections in the event of things, is so intangled in difficult and contradictory circumstances, hath in it parts so opposit to each other,
But Vice hath oftentimes so troublesome a retinue, and so many objections in the event of things, is so entangled in difficult and contradictory Circumstances, hath in it parts so opposite to each other,
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and so inconsistent with the present condition of the Man, or some secret design of his, that those little pleasures, which are its fucus and pretence, are less perceiv'd and least enjoyed,
and so inconsistent with the present condition of the Man, or Some secret Design of his, that those little pleasures, which Are its fucus and pretence, Are less perceived and least enjoyed,
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For God by his restraining Grace, the checks of a tender Conscience, the bands of publick Honesty, the sense of Honour and Reputation, the customs of Nations,
For God by his restraining Grace, the Checks of a tender Conscience, the bans of public Honesty, the sense of Honour and Reputation, the customs of nations,
and the severities of Laws, makes, that in most Men the choice of Vice is imperfect, dubious and troublesome, the pleasures abated, the apprehensions various, and in differing degrees;
and the severities of Laws, makes, that in most Men the choice of Vice is imperfect, dubious and troublesome, the pleasures abated, the apprehensions various, and in differing Degrees;
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and the difference is perceived to be so little, that inconsideration and inadvertency is the greatest means to determine many Men to the entertainment of a Sin.
and the difference is perceived to be so little, that inconsideration and inadvertency is the greatest means to determine many Men to the entertainment of a Sin.
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so there is nothing strong, or witty enough to abuse a Man. And to this purpose (among some others which are malicious and crafty) the Devil gives assistance, knowing that Men despise what is cheap and common,
so there is nothing strong, or witty enough to abuse a Man. And to this purpose (among Some Others which Are malicious and crafty) the devil gives assistance, knowing that Men despise what is cheap and Common,
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For the blessings of this Life are these, that make it happy, Peace and Quietness, Content and Satisfaction of desires, Riches, love of Friends and Neighbours; Honour and Reputation abroad;
For the blessings of this Life Are these, that make it happy, Peace and Quietness, Content and Satisfaction of Desires, Riches, love of Friends and Neighbours; Honour and Reputation abroad;
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And if we extend the relations of the Man beyond his own Walls, he that does his duty to his Neighbour, that is, all offices of kindness, gentleness and humanity, nothing of injury and affront, is certain never to meet with a wrong so great,
And if we extend the relations of the Man beyond his own Walls, he that does his duty to his Neighbour, that is, all Offices of kindness, gentleness and humanity, nothing of injury and affront, is certain never to meet with a wrong so great,
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Kindness will create and invite kindness; an injury provokes an injury. And since the love of Neighbours is one of those beauties, which Solomon did admire,
Kindness will create and invite kindness; an injury provokes an injury. And since the love of Neighbours is one of those beauty's, which Solomon did admire,
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and that this beauty is within the combination of precious things, which adorn and reward a p•aceable charitable disposition, he that is in love wi•h Spiritual exc•llencies, with intellectual rectitudes, with Peace and with blessings of Society, knows they grow among the Role-bushes of Vertues,
and that this beauty is within the combination of precious things, which adorn and reward a p•aceable charitable disposition, he that is in love wi•h Spiritual exc•llencies, with intellectual rectitudes, with Peace and with blessings of Society, knows they grow among the Role-bushes of Virtues,
and Contumely, Fear and Spight, which are entertain'd as Advocates to promote a Suit of Law, will soon confess, that a great loss and peaceable quitting of a considerable Interest is a purchase and a gain, in respect of a long Suit, and a vexatious Quarrel.
and Contumely, fear and Spite, which Are entertained as Advocates to promote a Suit of Law, will soon confess, that a great loss and peaceable quitting of a considerable Interest is a purchase and a gain, in respect of a long Suit, and a vexatious Quarrel.
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That there should be no Wars, was one of the designs of Christianity, and the living according to that Institution, which is able to prevent all Wars, and to establish an universal and eternal Peace, when it is obeyed, is the using an infallible instrument toward that part of our political happiness, which consists in Peace.
That there should be no Wars, was one of the designs of Christianity, and the living according to that Institution, which is able to prevent all Wars, and to establish an universal and Eternal Peace, when it is obeyed, is the using an infallible Instrument towards that part of our political happiness, which consists in Peace.
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and in many accidents of our Lives it is the only cure of sadness: for 'tis certain, that no Providence less than Divine can prevent evil and cross accidents;
and in many accidents of our Lives it is the only cure of sadness: for it's certain, that no Providence less than Divine can prevent evil and cross accidents;
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And because external accidents are not in our power, and it were nothing excellent that things happened to us according to our first desires, God hath by his Grace put it into our own power to make the happiness, by making our desires descend to the event,
And Because external accidents Are not in our power, and it were nothing excellent that things happened to us according to our First Desires, God hath by his Grace put it into our own power to make the happiness, by making our Desires descend to the event,
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and every discontent may discompose our Spirits, and put an edge, and make afflictions poynant, but cannot take off one from us, but makes every one to be two.
and every discontent may discompose our Spirits, and put an edge, and make afflictions poignant, but cannot take off one from us, but makes every one to be two.
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and yet their present lot gave them no affliction, because the Angel fed them with a necessary Hospitality, and their desires were no larger than their Tables, their Eyes look'd only upwards,
and yet their present lot gave them no affliction, Because the Angel fed them with a necessary Hospitality, and their Desires were no larger than their Tables, their Eyes looked only upward,
And besides this Philosophical extraction of Gold from Stones, and Riches from the dungeon of Poverty, a holy life does most probably procure such a proportion of Riches which can be useful to us, or consistent with our felicity.
And beside this Philosophical extraction of Gold from Stones, and Riches from the dungeon of Poverty, a holy life does most probably procure such a proportion of Riches which can be useful to us, or consistent with our felicity.
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For (besides that the Holy Jesus hath promised all things, which our Heavenly Father knows we need (provided we do our duty) and that we find great securities and rest from care,
For (beside that the Holy jesus hath promised all things, which our Heavenly Father knows we need (provided we do our duty) and that we find great securities and rest from care,
I reckon in this number Intemperance, Lust, Litigiousness,, Ambition, Bribery, Prodigality, Gaming, Pride, Sacriledge, which is the greatest spender of them all,
I reckon in this number Intemperance, Lust, Litigiousness,, Ambition, Bribery, Prodigality, Gaming, Pride, Sacrilege, which is the greatest spender of them all,
If a new Opinion be commenc'd, and the Author would make a Sect, and draw Disciples after him, at least he must be thought to be Religious, which is a demonsration how great an instrument of Reputation Piety and Religion is;
If a new Opinion be commenced, and the Author would make a Sect, and draw Disciples After him, At least he must be Thought to be Religious, which is a demonsration how great an Instrument of Reputation Piety and Religion is;
and if the pretence will do us good offices among Men, the reality will do the same, besides the advantages which we shall receive from the Divine benediction.
and if the pretence will do us good Offices among Men, the reality will do the same, beside the advantages which we shall receive from the Divine benediction.
And when the Apostles had given command, that in giving Honour we should one go before another, he laid the foundation of Praises, Panegyricks, and Triumphs.
And when the Apostles had given command, that in giving Honour we should one go before Another, he laid the Foundation of Praises, Panegyrics, and Triumphos.
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So when by employment, or any other issue of Divine Providence, it's drawn from its sheath and secresie, it shines clear and bright as the purest and most polish'd Metals.
So when by employment, or any other issue of Divine Providence, it's drawn from its sheath and secrecy, it shines clear and bright as the Purest and most polished Metals.
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And just so are two proud persons, despis'd by each other, contemn'd by all, living in perpetual dissonances, alwayes fighting against affronts, jealous of every person, disturb'd by every accident, a perpetual storm within, and daily hissings from without.
And just so Are two proud Persons, despised by each other, contemned by all, living in perpetual dissonances, always fighting against affronts, jealous of every person, disturbed by every accident, a perpetual storm within, and daily hissings from without.
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THe life of a Christian is a perpetual contention for mastery, a continual strife: Indeed we usually strive too much, and that for trifles and rewards inconsiderable;
THe life of a Christian is a perpetual contention for mastery, a continual strife: Indeed we usually strive too much, and that for trifles and rewards inconsiderable;
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And here I consider, That besides the extension of our Duty, there being more Duties required of us than of any sort of men before the preaching of the Gospel (the Jews themselves, who reckon that Moses gave to them six hundred and thirteen Precepts, having received no precept at all concerning Prayer, Faith,
And Here I Consider, That beside the extension of our Duty, there being more Duties required of us than of any sort of men before the preaching of the Gospel (the jews themselves, who reckon that Moses gave to them six hundred and thirteen Precepts, having received no precept At all Concerning Prayer, Faith,
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but by reason of the intension of our Duty, and the degrees of Holiness that the holy Laws of Christianity require of us, it is necessary that we strive with great earnestness.
but by reason of the intention of our Duty, and the Degrees of Holiness that the holy Laws of Christianity require of us, it is necessary that we strive with great earnestness.
but because he wanted those formalities & circumstances, those manners and degrees, those principles and ends, which make good actions in themselves be good in us, which crown the actions and make us to be accepted.
but Because he wanted those formalities & Circumstances, those manners and Degrees, those principles and ends, which make good actions in themselves be good in us, which crown the actions and make us to be accepted.
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Here therefore we had need to Watch, to Strive, to Pray, to Contend, and to do all diligence that can be express'd by all the Synonyma's of care and industry.
Here Therefore we had need to Watch, to Strive, to Pray, to Contend, and to do all diligence that can be expressed by all the Synonyma's of care and industry.
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and is thrust upon us by the violence of Adversaries, or by the subtilty and insinuation of its own nature, which we are to understand to the following sence.
and is thrust upon us by the violence of Adversaries, or by the subtlety and insinuation of its own nature, which we Are to understand to the following sense.
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For after this it happened that God giving us Laws, made his restraints and prohibitions in materia voluptatis sensualis, he by his Laws hath enjoyn'd us to deny our natural Appetites in many things.
For After this it happened that God giving us Laws, made his restraints and prohibitions in materia voluptatis sensualis, he by his Laws hath enjoined us to deny our natural Appetites in many things.
Now this being become the matter of Divine Laws, that we should in many parts and degrees abstain from what pleases our sense, by this supervening accident it happens that we are very hardly wean'd from Sin,
Now this being become the matter of Divine Laws, that we should in many parts and Degrees abstain from what Pleases our sense, by this supervening accident it happens that we Are very hardly weaned from since,
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But in things intellectual and immaterial, we are indeed indifferent to Virtue and Vice; I say, where neither one, nor the other satisfies the sensual part.
But in things intellectual and immaterial, we Are indeed indifferent to Virtue and Vice; I say, where neither one, nor the other Satisfies the sensual part.
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And in sensual things, if God had commanded Polygamy or promiscuous concubinate, and indifferent unlimited Lust, Men had been more apt to obey that Commandment, than to disobey it.
And in sensual things, if God had commanded Polygamy or promiscuous concubinate, and indifferent unlimited Lust, Men had been more apt to obey that Commandment, than to disobey it.
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and almost engag'd to Vitious Actions, we suffer under the inconveniences of idle Education, and in the mean time rail upon Adam and Original Sin. It is indifferent to us to love our Fathers, and to love strangers.
and almost engaged to Vicious Actions, we suffer under the inconveniences of idle Education, and in the mean time rail upon Adam and Original Sin. It is indifferent to us to love our Father's, and to love Strangers.
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The purpose of this Discourse is this, that we may consider how Sin creeps upon us in our Education so tacitely and undiscernably, that we mistake the cause of it;
The purpose of this Discourse is this, that we may Consider how since creeps upon us in our Education so tacitly and undiscernibly, that we mistake the cause of it;
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We are taught to be revengeful even in our Cradles, and taught to strike our neighbours as a means to still our frowardness, and satisfie our wranglings.
We Are taught to be revengeful even in our Cradles, and taught to strike our neighbours as a means to still our frowardness, and satisfy our wranglings.
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every temptation, every vitious circumstance, every action of our life mingled with interest and design, is as a particular argument to engage our earnestness and zeal in this Duty ut contendamus acriter, that we strive and make it our business, to enter into the Strait Gate.
every temptation, every vicious circumstance, every actium of our life mingled with Interest and Design, is as a particular argument to engage our earnestness and zeal in this Duty ut contendamus acriter, that we strive and make it our business, to enter into the Strait Gate.
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Holy Scripture gives us general notions and comprehensions of the whole Duty of Man, that may be excellent guides to us in this particular, Heb. 12.1. Let us lay aside every weight, and the Sin that doth so easily beset us.
Holy Scripture gives us general notions and comprehensions of the Whole Duty of Man, that may be excellent guides to us in this particular, Hebrew 12.1. Let us lay aside every weight, and the since that does so Easily beset us.
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For he that contendeth for Mastery is temperate in all things, saith St. Paul. There is first an obligation of all Sin whatsoever, every weight, every Sin, every hindrance;
For he that contendeth for Mastery is temperate in all things, Says Saint Paul. There is First an obligation of all since whatsoever, every weight, every since, every hindrance;
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For the extirpation of Vices is not always the introduction of Virtues. For there are some Men that have ceased from an act of Sin, that still retain the affection,
For the extirpation of Vices is not always the introduction of Virtues. For there Are Some Men that have ceased from an act of since, that still retain the affection,
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So far many go, and then they think themselves fairly assoiled, who are only like misguided Travellers, that upon discovery of their error cease to wander further,
So Far many go, and then they think themselves fairly assoiled, who Are only like misguided Travellers, that upon discovery of their error cease to wander further,
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There is a further striving, or we shall not enter into the narrow Gate. St. Peter gives an excellent account of it; 2 Pet. 1.4. Having escaped the corruption that is in the World through Lust ; that's one half:
There is a further striving, or we shall not enter into the narrow Gate. Saint Peter gives an excellent account of it; 2 Pet. 1.4. Having escaped the corruption that is in the World through Lust; that's one half:
but he adds, And besides this, giving all diligence, add to your Faith, Vertue, and to Vertue Knowledge, to Knowledg Temperance, to Temperance Patience, to Patience Godliness, to Godliness Brotherly kindness, to Brotherly kindness Charity:
but he adds, And beside this, giving all diligence, add to your Faith, Virtue, and to Virtue Knowledge, to Knowledge Temperance, to Temperance Patience, to Patience Godliness, to Godliness Brotherly kindness, to Brotherly kindness Charity:
In the mean time I pray remember, that this is not to strive, when we only do perform those Offices of Religion, which Custom or the Laws of a Church enjoyn us to:
In the mean time I pray Remember, that this is not to strive, when we only do perform those Offices of Religion, which Custom or the Laws of a Church enjoin us to:
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and heap up Teachers of our own to that purpose, that by a stratagem they and we may bend the Duty to our Conscience, not measure our Conscience by our Duty ;
and heap up Teachers of our own to that purpose, that by a stratagem they and we may bend the Duty to our Conscience, not measure our Conscience by our Duty;
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when we call security a just peace, want of understanding a sufficient warrant for quietness, the not-committing of deformed and scandalous Sins a pious Life;
when we call security a just peace, want of understanding a sufficient warrant for quietness, the not-committing of deformed and scandalous Sins a pious Life;
Shall I tell you, how St. Paul did strive? that thence we a so may have a fair patern and president to imitate, 2 Cor. 6. you have his course of Life largely described:
Shall I tell you, how Saint Paul did strive? that thence we a so may have a fair pattern and president to imitate, 2 Cor. 6. you have his course of Life largely described:
Giving no offence in any thing, but approving our selves in much Patience, in Afflictions, in Labours, in Watchings, in fast•ngs, by Pureness, by Knowledge, by Long-suffering, by kindness, by the Holy Ghost, by Love unfeigned, by the Word of Truth, by the Power of God, by the Armour of Righteousness,
Giving no offence in any thing, but approving our selves in much Patience, in Afflictions, in Labours, in Watchings, in fast•ngs, by Pureness, by Knowledge, by Long-suffering, by kindness, by the Holy Ghost, by Love unfeigned, by the Word of Truth, by the Power of God, by the Armour of Righteousness,
He that loves God, does all this; Love is the fulfilling of the Commandments: Love hopeth all things, endureth all things, thinketh nothing impossible;
He that loves God, does all this; Love is the fulfilling of the commandments: Love Hopes all things, Endureth all things, Thinketh nothing impossible;
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Through Christ that strengthens me I can do all things, saith St. Paul, and Christ's Grace is sufficient for me, sufficient to all God's purposes, and to all mine.
Through christ that strengthens me I can do all things, Says Saint Paul, and Christ's Grace is sufficient for me, sufficient to all God's Purposes, and to all mine.
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& intimidating our own Spirits, by despairing of God's Grace, by refusing to labour, by deferring our endeavours till the weight of our sin grows great, and our strength grows less;
& intimidating our own Spirits, by despairing of God's Grace, by refusing to labour, by deferring our endeavours till the weight of our since grows great, and our strength grows less;
because to do actions of severe Religion and strict Piety is troublesom to their affections, because contrariant to their wills, therefore it is they call it hard and impossible;
Because to do actions of severe Religion and strict Piety is troublesome to their affections, Because contrariant to their wills, Therefore it is they call it hard and impossible;
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And 1. I consider that Virtues and Vices many of them are so very like, that it is very often extreamly difficult to distinguish them exactly, and pursue the Virtue curiously.
And 1. I Consider that Virtues and Vices many of them Are so very like, that it is very often extremely difficult to distinguish them exactly, and pursue the Virtue curiously.
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and yet I never read or heard any man, in the greatest and largest of his Confessions ever acknowledge that Crime, that he had not done his good deeds publickly.
and yet I never read or herd any man, in the greatest and Largest of his Confessions ever acknowledge that Crime, that he had not done his good Deeds publicly.
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and when, and how, and in what manner, and in what circumstances to do either, is the work of great understanding and much observation. I consider yet further;
and when, and how, and in what manner, and in what Circumstances to do either, is the work of great understanding and much observation. I Consider yet further;
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Now this Consideration is heightned, if we observe that Vertue and Vice consist not in indivisibili, but there is a latitude for either, which is not to be judg'd of by any certain Rules drawn from the nature of the thing,
Now this Consideration is heightened, if we observe that Virtue and Vice consist not in indivisibili, but there is a latitude for either, which is not to be judged of by any certain Rules drawn from the nature of the thing,
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but to be estimated in proportion to the persons, and other accidental circumstances. Vertue and Vice dwell too near together, unless they were better friends.
but to be estimated in proportion to the Persons, and other accidental Circumstances. Virtue and Vice dwell too near together, unless they were better Friends.
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All the Learning of the Sanhedrim could not distinguish between the Humiliation of Ahab and Manasses, nor between the Zeal of Jehu and Josiah, nor between Joshuah 's and David 's numbring the people;
All the Learning of the Sanhedrim could not distinguish between the Humiliation of Ahab and Manasses, nor between the Zeal of Jehu and Josiah, nor between Joshua is and David is numbering the people;
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Now God commanded men to perform their Vows, and yet Jepthah for offering up his Daughter, hath left to Posterity the reputation of a temerarious and inconsiderate person.
Now God commanded men to perform their Vows, and yet Jephthah for offering up his Daughter, hath left to Posterity the reputation of a temerarious and inconsiderate person.
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And therefore pious and holy persons are called upright men, and the Precept in Scripture is frequently ingeminated, to walk in all God's Commandments with an upright heart. For on the right hand of Man is ruine,
And Therefore pious and holy Persons Are called upright men, and the Precept in Scripture is frequently ingeminated, to walk in all God's commandments with an upright heart. For on the right hand of Man is ruin,
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So that I shall not need to urge the variety of Temptations, the subtilty of Sin, the watchfulness and malice of the Devil, the infirmities of our Spirits, the Ignorance of our Understandings, the obliquity of our Will, the mutiny and disorder of our Affections, the inconstancy of our good Purposes, the unstableness of our Resolutions, the pleasingness of sensual Objects, the variety of evil Occasions, the perpetual readiness of Opportunities for evil, our unwillingness to Good so great, that we are loth to beg Blessings and Benefits of God Almighty.
So that I shall not need to urge the variety of Temptations, the subtlety of since, the watchfulness and malice of the devil, the infirmities of our Spirits, the Ignorance of our Understandings, the obliquity of our Will, the mutiny and disorder of our Affections, the inconstancy of our good Purposes, the unstableness of our Resolutions, the pleasingness of sensual Objects, the variety of evil Occasions, the perpetual readiness of Opportunities for evil, our unwillingness to Good so great, that we Are loath to beg Blessings and Benefits of God Almighty.
For the Gate, that is strait enough in its own abstract consideration, is made ten thousand times straiter by the supervening enmities of the Devil, the allurements of the World, the solicitations and impudent temptations of the Flesh,
For the Gate, that is strait enough in its own abstract consideration, is made ten thousand times straiter by the supervening enmities of the devil, the allurements of the World, the solicitations and impudent temptations of the Flesh,
I now come to the last Notandum of the Text, or the second Argument to enforce our striving, the Caution and Example of such persons, who have fallen short of entring, for want of due striving;
I now come to the last Notandum of the Text, or the second Argument to enforce our striving, the Caution and Exampl of such Persons, who have fallen short of entering, for want of due striving;
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But there are some that seek more heartily, that throw away all incumbrances, that set upon the work of holy Life with much zeal and fervour of Spirit in the beginning of their Conversion and Resolutions of Piety;
But there Are Some that seek more heartily, that throw away all encumbrances, that Set upon the work of holy Life with much zeal and fervour of Spirit in the beginning of their Conversion and Resolutions of Piety;
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For the more furiously new Converts drive in their first on sets of Piety, if they once begin defervescere, to take off from their heights, their tediousness is greater, their weariness more, their anger is more impatient;
For the more furiously new Converts drive in their First on sets of Piety, if they once begin defervescere, to take off from their heights, their tediousness is greater, their weariness more, their anger is more impatient;
when they are provok'd by shame, and consider also the secret wayes, and just Counsels of God in taking away all those Graces, which men have slighted and rejected;
when they Are provoked by shame, and Consider also the secret ways, and just Counsels of God in taking away all those Graces, which men have slighted and rejected;
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But it is full of horror to consider, that some persons, who have lived holily and justly all their life, have at last yielded in a temptation to a single Act,
But it is full of horror to Consider, that Some Persons, who have lived holily and justly all their life, have At last yielded in a temptation to a single Act,
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Was it not a sad sight to have observed amongst the forty Martyrs, one of them, that had endured torments almost till the expiration of his last breath,
Was it not a sad sighed to have observed among the forty Martyrs, one of them, that had endured torments almost till the expiration of his last breath,
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and then to fall away to renounce Jesus Christ, and to go out of his torments into a warm Bath immediately to dye and to perish? A thought, a minute may destroy all our Glories,
and then to fallen away to renounce jesus christ, and to go out of his torments into a warm Bath immediately to die and to perish? A Thought, a minute may destroy all our Glories,
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because they are not of such a Sect, when they do those good actions in obedience to the Laws of Jesus Christ, is a profane device, to advance Faction and discountenance Piety.
Because they Are not of such a Sect, when they do those good actions in Obedience to the Laws of jesus christ, is a profane device, to advance Faction and discountenance Piety.
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For besides that the whole Institution of a spiritual Life is a nice and a busie thing, the purgative way being troublesome and austere, the illuminative being mysterious and apt to be abused, the unitive way not to be understood till it be felt, and therefore liable to all miscarriages,
For beside that the Whole Institution of a spiritual Life is a Nicaenae and a busy thing, the purgative Way being troublesome and austere, the illuminative being mysterious and apt to be abused, the unitive Way not to be understood till it be felt, and Therefore liable to all miscarriages,
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no more Mortification than fasting upon a Friday, without denying one Lust, and the importunity of sinful Desires? These certainly are far from entring into the Gate,
no more Mortification than fasting upon a Friday, without denying one Lust, and the importunity of sinful Desires? These Certainly Are Far from entering into the Gate,
And yet there want not some Men, will not do a quarter of this, and yet would spit in your face if you should put them in doubt or question their Salvation.
And yet there want not Some Men, will not do a quarter of this, and yet would spit in your face if you should put them in doubt or question their Salvation.
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And yet, these Men will think to go to Heaven, and yet will not do so much for it as either decline the company and opportunity of it, or the inconveniences of it.
And yet, these Men will think to go to Heaven, and yet will not do so much for it as either decline the company and opportunity of it, or the inconveniences of it.
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Remember those great words and terrible, spoken by an Oracle, by the Blessed St. Peter; If the Righteous scarcely be saved, where shall the wicked and Sinner appear ? If after much striving many fall short,
remember those great words and terrible, spoken by an Oracle, by the Blessed Saint Peter; If the Righteous scarcely be saved, where shall the wicked and Sinner appear? If After much striving many fallen short,
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and the Best is to work out his Salvation with fear and trembling, What confidence can they have, that are indifferent in their Religion, that have no engagement to it but custom, no monitors but Sermons and the checks of a drowsy Conscience, no fruits of it but not to be accounted a Man without a Religion? But as for a holy life they are as far from it as from doing Miracles;
and the Best is to work out his Salvation with Fear and trembling, What confidence can they have, that Are indifferent in their Religion, that have no engagement to it but custom, no monitors but Sermons and the Checks of a drowsy Conscience, no fruits of it but not to be accounted a Man without a Religion? But as for a holy life they Are as Far from it as from doing Miracles;
