A sermon preached before the right honourable the Lord Mayor, and Aldermen of London at the Guild-Hall Chappel, Octob. the 28th 1677 / by Bryan Turner ...
2. The Observation and Discussion of the grand Doctrine asserted. 3. The Application of such useful inferences as that Doctrine offers, and the time permits.
2. The Observation and Discussion of the grand Doctrine asserted. 3. The Application of such useful inferences as that Doctrine offers, and the time permits.
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First, What is meant by the spirit of fear on the one hand, and the spirit of Love on the other? Secondly, Who he intends by them, to whom the spirit of Fear was given,
First, What is meant by the Spirit of Fear on the one hand, and the Spirit of Love on the other? Secondly, Who he intends by them, to whom the Spirit of fear was given,
1. Then, by the spirit of Fear he means that inward frame, disposition, or habitual affection of Mind, arising from the passion of Fear; as by the Spirit of jealousie, Numb. 5. 15. is meant that affection seizing and possessing the Mind.
1. Then, by the Spirit of fear he means that inward frame, disposition, or habitual affection of Mind, arising from the passion of fear; as by the Spirit of jealousy, Numb. 5. 15. is meant that affection seizing and possessing the Mind.
For the spirit of power, and a sound mind, are but coincident with Love, and make up that one frame of Spirit, opposed here to the spirit of Fear. Power is opposed to weakness, and a sound mind (NONLATINALPHABET) is opposed to stupidity, and abject thoughts;
For the Spirit of power, and a found mind, Are but coincident with Love, and make up that one frame of Spirit, opposed Here to the Spirit of fear. Power is opposed to weakness, and a found mind () is opposed to stupidity, and abject thoughts;
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In short, that weakness and meanness of spirit, which fear is apt to beget is the spirit of fear. That cheerful activity and sagacity that Love is apt to beget,
In short, that weakness and meanness of Spirit, which Fear is apt to beget is the Spirit of Fear. That cheerful activity and sagacity that Love is apt to beget,
By this Apostle, when Christianity is is oppos'd to other ways of Religion, 'tis plain he sometimes implies Gentilism, but especially Judaism; as 'tis evident from all his Epistles, especially to the Romans and Galatians: and when he says in the Text of Christians, God hath not given us the spirit of fear, he doth imply, some others had that Spirit given 'em, or were under it.
By this Apostle, when Christianity is is opposed to other ways of Religion, it's plain he sometime Implies Gentilism, but especially Judaism; as it's evident from all his Epistles, especially to the Romans and Galatians: and when he Says in the Text of Christians, God hath not given us the Spirit of Fear, he does imply, Some Others had that Spirit given they, or were under it.
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That the Gentiles in their Religion were acted by the spirit of fear, is manifest from this Apostle, who calls their Devotions NONLATINALPHABET, Superstition,
That the Gentiles in their Religion were acted by the Spirit of Fear, is manifest from this Apostle, who calls their Devotions, Superstition,
That the Jews under the Mosaical Oeconomy, were in a great measure acted by the spirit of fear, is evident from this Apostle, Gal. 4 6. and Rom. 8. 15. where the same phrases that are in the Text occurring, do extend the sense of it to Christians universally, as under the Gospel;
That the jews under the Mosaical Oeconomy, were in a great measure acted by the Spirit of Fear, is evident from this Apostle, Gal. 4 6. and Rom. 8. 15. where the same phrases that Are in the Text occurring, do extend the sense of it to Christians universally, as under the Gospel;
We have not received the spirit of bondage again to fear, (as the Israelites at the dreadful giving of the Law, Exod. 19. 16.) but the spirit of adoption whereby we cry, Abba, Father: i. e.
We have not received the Spirit of bondage again to Fear, (as the Israelites At the dreadful giving of the Law, Exod 19. 16.) but the Spirit of adoption whereby we cry, Abba, Father: i. e.
and suitable to that Oeconomy, a main impulsive principle in their Religious observations of it. (And in freedom from this consists a great part of that mistaken Christian-liberty, this Apostle speaks of in his Epistles).
and suitable to that Oeconomy, a main impulsive principle in their Religious observations of it. (And in freedom from this consists a great part of that mistaken Christian liberty, this Apostle speaks of in his Epistles).
2. The Rules it prescrib'd were precise restraints of natural liberty, and being both ceremonial and numerous (not to add painful and expensive) they were a heavy yoke,
2. The Rules it prescribed were precise restraints of natural liberty, and being both ceremonial and numerous (not to add painful and expensive) they were a heavy yoke,
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3. The Sanction of this Law under so severe a Curse was rigorous, Gal. 3. 10. Cursed is every one, &c. 4. Therefore their delinquencies could not but be frequent, and consequently their just fears great and lasting.
3. The Sanction of this Law under so severe a Curse was rigorous, Gal. 3. 10. Cursed is every one, etc. 4. Therefore their delinquencies could not but be frequent, and consequently their just fears great and lasting.
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As if God did beseech you by us, says this Apostle. 2. The Rules it prescribes are General, left to our prudence to apply; therefore not restrictive of liberty;
As if God did beseech you by us, Says this Apostle. 2. The Rules it prescribes Are General, left to our prudence to apply; Therefore not restrictive of liberty;
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so that our offences need not be numerous or heinous, and consequently our fears no greater than true prudence in all weighty interests require, to make us of a circumspect, but not an abject spirit:
so that our offences need not be numerous or heinous, and consequently our fears no greater than true prudence in all weighty interests require, to make us of a circumspect, but not an abject Spirit:
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And for this reason I observe the New Testament usually expresses Religion by the love of God, as the Old Testament did by Fear, as Rom. 5. 5. 8. 28. 1 Cor. 2. 9. 8. 3. Gal. 5. 6. & 22. Jam. 1. 12 Epist. of Jude 21. But ye brethren keep your selves in the love of God, i. e.
And for this reason I observe the New Testament usually Expresses Religion by the love of God, as the Old Testament did by fear, as Rom. 5. 5. 8. 28. 1 Cor. 2. 9. 8. 3. Gal. 5. 6. & 22. Jam. 1. 12 Epistle of U^de 21. But you brothers keep your selves in the love of God, i. e.
But the spirit of Fear in Gentilism was justly chargeable as peccant through intrinsecal evil, both because out of this principle they worship't false gods and many such,
But the Spirit of fear in Gentilism was justly chargeable as peccant through intrinsical evil, both Because out of this principle they worshipped false God's and many such,
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The hardness of their heart was the reason why such Laws were given 'em, as our Saviour tells 'em, Mat. 19. 18. And their Oeconomy being designed only for a pedagogical Introduction to the Gospel, Fear (which last of all passions breaks the heart) was wisely suited to that Oeconomy,
The hardness of their heart was the reason why such Laws were given they, as our Saviour tells they, Mathew 19. 18. And their Oeconomy being designed only for a pedagogical Introduction to the Gospel, fear (which last of all passion breaks the heart) was wisely suited to that Oeconomy,
Thus I have endeavoured to clear the Apostles meaning, and my self for affixing it, whereby I have made way for the second Thing I propounded, viz. the grand Doctrinal truth here asserted, which is this:
Thus I have endeavoured to clear the Apostles meaning, and my self for affixing it, whereby I have made Way for the second Thing I propounded, viz. the grand Doctrinal truth Here asserted, which is this:
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2. That Love is the genuine principle of the most perfect Religion, and ought to be that frame or inward affection of mind, from whence our services of God in Christianity proceed.
2. That Love is the genuine principle of the most perfect Religion, and ought to be that frame or inward affection of mind, from whence our services of God in Christianity proceed.
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God hath not given us the spirit of fear, but, &c. Which inward principle or disposition of spirit Religion proceeds from, as 'tis the chief thing regarded in the eyes of God;
God hath not given us the Spirit of Fear, but, etc. Which inward principle or disposition of Spirit Religion proceeds from, as it's the chief thing regarded in the eyes of God;
Doubtless therefore I have propounded one of the most useful arguments in the world, and with Divine assistance shall deliver you my thoughts therein as perspicuously,
Doubtless Therefore I have propounded one of the most useful Arguments in the world, and with Divine assistance shall deliver you my thoughts therein as perspicuously,
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and therefore to whom worship is due, is a truth not only demonstratively argu'd from the works of Creation and Providence, Rom. 1. 20. But a truth imprest upon the very nature of intelligent Creatures, inseparable from 'em totally,
and Therefore to whom worship is due, is a truth not only demonstratively argued from the works of Creation and Providence, Rom. 1. 20. But a truth impressed upon the very nature of intelligent Creatures, inseparable from they totally,
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And granting such (as we needs must), it would be strange we should have imborn apprehensions of first Principles in knowledg, which are propositional truths,
And granting such (as we needs must), it would be strange we should have imborn apprehensions of First Principles in knowledge, which Are propositional truths,
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The universal consent of all Nations in all ages, confirms this Truth, and proves Religion, (take it in the General,) was not a politick Invention of men,
The universal consent of all nations in all ages, confirms this Truth, and Proves Religion, (take it in the General,) was not a politic Invention of men,
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though the best prop of Government, and Cement of Societies, as Plutarch calls it. And therefore amongst intelligent Creatures, Religion is the first Law of Nature;
though the best prop of Government, and Cement of Societies, as Plutarch calls it. And Therefore among intelligent Creatures, Religion is the First Law of Nature;
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and be chiefly terminated upon him, in that we call Religion? As the Secondary Law of Nature, is chiefly terminated upon the Creature, which we call the Conservation of it self.
and be chiefly terminated upon him, in that we call Religion? As the Secondary Law of Nature, is chiefly terminated upon the Creature, which we call the Conservation of it self.
Though in truth God has so wisely link't these two together, that our Religion to God, preserv'd with what hazard soever, will insure our Conservation to our selves:
Though in truth God has so wisely linked these two together, that our Religion to God, preserved with what hazard soever, will insure our Conservation to our selves:
This Natural Religion, or venerable sense of a Deity, is but (at least in this degenerate state) a faint seed, till it meet with some farther active principles or dispositions in us, to nurse it up, and give it Culture.
This Natural Religion, or venerable sense of a Deity, is but (At least in this degenerate state) a faint seed, till it meet with Some farther active principles or dispositions in us, to nurse it up, and give it Culture.
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And to the best of my apprehension, there are but three active Principles capable to receive this seed into their bosoms, viz. Love, or Fear, or Worldly design. I mean, there are but these three distinct, predominant,
And to the best of my apprehension, there Are but three active Principles capable to receive this seed into their bosoms, viz. Love, or fear, or Worldly Design. I mean, there Are but these three distinct, predominant,
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such as compliance with prevalent custom, vain glory, riches and advantage, to be the leader of a Party, the head of a Sect, revenge and malice at others:
such as compliance with prevalent custom, vain glory, riches and advantage, to be the leader of a Party, the head of a Sect, revenge and malice At Others:
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From whence these Three active Principles, that nurse up the natural seed of Religion, either into beauty or deformity, do arise, is obvious, viz. from the various representations of the object of Worship.
From whence these Three active Principles, that nurse up the natural seed of Religion, either into beauty or deformity, do arise, is obvious, viz. from the various representations of the Object of Worship.
For if that be apprehended, as transcendently good, and amiable, the great Impression it makes is Love, which cherisheth Religion into Perfection, Beauty, and a cheerful Obedience.
For if that be apprehended, as transcendently good, and amiable, the great Impression it makes is Love, which Cherishes Religion into Perfection, Beauty, and a cheerful obedience.
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and therefore can behold nothing in God, but Power and the Severities of Justice. This is the case of the Devils, who now can frame no apprehensions of God,
and Therefore can behold nothing in God, but Power and the Severities of justice. This is the case of the Devils, who now can frame no apprehensions of God,
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A vitiated eye cannot behold the brightness of the Sun, no more can they the Divine Goodness, by reason of those chains of darkness in which they are reserv'd to judgment:
A vitiated eye cannot behold the brightness of the Sun, no more can they the Divine goodness, by reason of those chains of darkness in which they Are reserved to judgement:
and those chains of darkness are not so much their local restraints, as their guilt; For a sinner is held with the cords of his sin, says Solomon, i. e.
and those chains of darkness Are not so much their local restraints, as their guilt; For a sinner is held with the cords of his since, Says Solomon, i. e.
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and in due time sent into the world for this very end, to save sinners by this way, i. e. to principle men afresh with the Love of God, which their sin and guilt had extinguish't.
and in due time sent into the world for this very end, to save Sinners by this Way, i. e. to principle men afresh with the Love of God, which their since and guilt had extinguished.
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than it did before in Creation and Providence, because 'tis superadded thereunto, and like a second Beam of Light conjoyn'd to a first, shines to all eyes with a greater lustre,
than it did before in Creation and Providence, Because it's superadded thereunto, and like a second Beam of Light conjoined to a First, shines to all eyes with a greater lustre,
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And this I take to be the Apostles meaning, Eph. 3. 17, 18. That we being rooted and grounded in love, might be able to comprehend with all Saints what is the breadth,
And this I take to be the Apostles meaning, Ephesians 3. 17, 18. That we being rooted and grounded in love, might be able to comprehend with all Saints what is the breadth,
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To know the immensity of that Love of God, discovered in Christ Jesus, superadded to all the other instances of Divine Goodness in Creation and Providence.
To know the immensity of that Love of God, discovered in christ jesus, superadded to all the other instances of Divine goodness in Creation and Providence.
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What spirit or frame of mind therefore our Services of God in Christianity ought to proceed from, you see according to the Text. And as by this that has been said, we may examine our selves in the matter of Fact;
What Spirit or frame of mind Therefore our Services of God in Christianity ought to proceed from, you see according to the Text. And as by this that has been said, we may examine our selves in the matter of Fact;
1. No man can be Religious upon this Principle of Love, but he that has just and honourable opinions of Gods goodness, both in his Nature and his Promises to men;
1. No man can be Religious upon this Principle of Love, but he that has just and honourable opinions of God's Goodness, both in his Nature and his Promises to men;
and therefore whosoever promotes opinions to render God dreadful to any but impenitent Sinners, whatever their aims may be, can in effect promote nothing but either Despair or Superstition.
and Therefore whosoever promotes opinions to render God dreadful to any but impenitent Sinners, whatever their aims may be, can in Effect promote nothing but either Despair or Superstition.
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2. As all fatal opinions strike at this root of true Religion, so none more directly than those of the Leviathan (who has swell'd the waters of the Lemon-lake to their full height),
2. As all fatal opinions strike At this root of true Religion, so none more directly than those of the Leviathan (who has swelled the waters of the Lemon-lake to their full height),
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an opinion of Ghosts, Ignorance in second Causes, veneration towards what men fear, and taking things casual for prognosticks, consist the natural seeds of Religion.
an opinion of Ghosts, Ignorance in second Causes, veneration towards what men Fear, and taking things casual for Prognostics, consist the natural seeds of Religion.
2. That the thing call'd Religion is not sit to lodg in a wise-mans breast, seeing an idle opinion of Ghosts, ignorance in second Causes, devotion to what men fear,
2. That the thing called Religion is not fit to lodge in a wiseman's breast, seeing an idle opinion of Ghosts, ignorance in second Causes, devotion to what men Fear,
for by an opinion of Ghosts, he means not God, but invisible Agents, which the Latines call imagines & umbrae, and thought them spirits, i. e. thin aerial bodies,
for by an opinion of Ghosts, he means not God, but invisible Agents, which the Latins call imagines & umbrae, and Thought them spirits, i. e. thin aerial bodies,
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From the like things past men expect the like to come, and hope for good or evil luck superstitiously, from things that have no part in causing of it.
From the like things passed men expect the like to come, and hope for good or evil luck superstitiously, from things that have no part in causing of it.
I know likewise he has in words distinguish't betwixt the Religion of Gentilism and Christianity, allowing Christianity a Divine appointment; thank the Areopagites for that!
I know likewise he has in words distinguished betwixt the Religion of Gentilism and Christianity, allowing Christianity a Divine appointment; thank the Areopagites for that!
an opinion of Ghosts ignorance in second Causes, &c.) have received culture from two sorts of men, one who have nourish't and ordered them according to their own invention, the other have done it by Gods Commandment and Direction, &c. Of the former sort were all the Founders of Commonwealths and Law-givers among the Gentiles, of the latter sort were Abraham, Moses, and our blessed Saviour. So he.
an opinion of Ghosts ignorance in second Causes, etc.) have received culture from two sorts of men, one who have nourished and ordered them according to their own invention, the other have done it by God's Commandment and Direction, etc. Of the former sort were all the Founders of Commonwealths and Lawgivers among the Gentiles, of the latter sort were Abraham, Moses, and our blessed Saviour. So he.
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Therefore according to this Doctrine, our Blessed Saviour, by Gods Commandment and Direction, had only these Four natural seeds of Religion to cultivate,
Therefore according to this Doctrine, our Blessed Saviour, by God's Commandment and Direction, had only these Four natural seeds of Religion to cultivate,
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These natural seeds of Religion grew first in the Garden of Epicurus. Lucretius, has set 'em down to his hand, out of whom he collected 'em into this precise number.
These natural seeds of Religion grew First in the Garden of Epicurus. Lucretius, has Set they down to his hand, out of whom he collected they into this precise number.
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Nam veluti pueri trepidant, at { que } omnia caecis In tenebris metuunt; sic nos in luce timemus Interdum nihilo quae sunt metuenda magis, quàm Quae pueri in tenebris pavitant, singunt { que } futura.
Nam Veluti pueri trepidant, At { que } omnia caecis In tenebris metuunt; sic nos in luce Timemus Interdum nihilo Quae sunt metuenda magis, quàm Quae pueri in tenebris pavitant, singunt { que } futura.
Caetera quae fieri in terris coelo { que } tuentur Mortales, pavidis cum pendent mentibu ', saepe Efficiunt animos humiles formidine divûm, Depressos { que } premunt ad terram;
Caetera Quae fieri in terris coelo { que } tuentur Mortales, pavidis cum pendent mentibu ', saepe Efficiunt Animos Humiles formidine divûm, Depressos { que } premunt ad terram;
propterea quod Ignorantia causarum conferre deorum Cogit ad imperium res, & concedere regnum: Quorum operum causas nulla ratione videre Possunt, ac fieri divino numine rentur. Humana ante oculos (i. e.
propterea quod Ignorantia Causarum confer Gods Cogit ad imperium Rest, & concedere Kingdom: Quorum Operum causas nulla ratione To see Possunt, ac fieri divino numine rentur. Humana ante Eyes (i. e.
Primum Graius homo ▪ (Epicurus) mortales tollere contra Est oculos ausus, primus { que } obsistere contra, &c. At { que } ea nimirum quaecun { que } Acherunte profundo Prodita sunt esse, in vita sunt omnia nobis:
Primum Graius homo ▪ (Epicurus) mortales tollere contra Est Eyes ausus, primus { que } obsistere contra, etc. At { que } ea Nimirum quaecun { que } Acherunte profundo Prodita sunt esse, in vita sunt omnia nobis:
Nec miser impendens magnum timet aere saxum Tantalus (ut fama est cassa formidine torpens.) Sed magis in vita, Divûm metus urget inanis Mortales, casum { que } timet cuicun { que } ferat fors.
Nec miser impendens magnum timet Air saxum Tantalus (ut fama est Cassa formidine torpens.) Said magis in vita, Divûm metus urget inanis Mortales, casum { que } timet cuicun { que } ferat fors.
Et quae res nobis vigilantibus obvia mentes Terrificet, morbo affectis, somno { que } sepultis, Cernere uti videamur eos, audire { que } coram, Morte obita quorum tellus complectitur ossa.
Et Quae Rest nobis vigilantibus obvia mentes Terrificet, morbo affectis, Somno { que } sepultis, Cernere uti videamur eos, Audire { que } coram, Morte obita quorum tellus complectitur ossa.
This is the same opinion of Ghosts, or Ʋmbrae, which word Lucretius useth elsewhere; and the Leviathan in explication of those Ghosts, useth the same word Ʋmbrae.
This is the same opinion of Ghosts, or Ʋmbrae, which word Lucretius uses elsewhere; and the Leviathan in explication of those Ghosts, uses the same word Ʋmbrae.
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What Epicurus 's design was, the same Lucretius tells us, Religionum animum nodis exolvere, to untwist the bonds and tyes of Religion that kept men in such a slavish fear, which evidenceth, he thought there was no other Religion but Superstition;
What Epicurus is Design was, the same Lucretius tells us, Religions animum nodis exolvere, to untwist the bonds and ties of Religion that kept men in such a slavish Fear, which Evidenceth, he Thought there was no other Religion but Superstition;
What Lucretius stiles Religio, Tully stiles Superstitio, who tells us that Epicurus 's grand measure was this, Omnium rerum naturâ cognitâ levamur superstitione, liberamur mortis metu.
What Lucretius stile Religio, Tully stile Superstition, who tells us that Epicurus is grand measure was this, Omnium rerum naturâ cognitâ levamur Superstition, liberamur mortis metu.
de Nat. Deor. Lucretius expresseth it thus, lib. 2. p. 28. Hic tibi cum rebus timefacto Religiones Effugiunt animo pavidae, mortis { que } timores Tum vacuum pecius linquunt, cura { que } solutum.
de Nat. Deor. Lucretius Expresses it thus, lib. 2. p. 28. Hic tibi cum rebus timefacto Religiones Effugiunt animo pavidae, mortis { que } timores Tum vacuum pecius linquunt, Cure { que } Loose.
But lest we that seem so much to dislike these accounts of his, may be judg'd unable to give any better of our own, agreeable to humane nature and experience;
But lest we that seem so much to dislike these accounts of his, may be judged unable to give any better of our own, agreeable to humane nature and experience;
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I shall briefly in consent to my Doctrine search into the nature of man in this particular for better principles than these, which I shall submit to the inward experience of mankind, and propound 'em as follows.
I shall briefly in consent to my Doctrine search into the nature of man in this particular for better principles than these, which I shall submit to the inward experience of mankind, and propound they as follows.
1. The natural seeds of Religion are laid in that imborn sense which the soul has of a Deity, the farther investigation of which Deity is left to the more elaborate Acts of Understanding:
1. The natural seeds of Religion Are laid in that imborn sense which the soul has of a Deity, the farther investigation of which Deity is left to the more elaborate Acts of Understanding:
2. To this imborn sense of God in the way of knowledg, there is an imborn seed of Love in the way of desire and affection adjoyn'd in the same mind, to give vigour to it, that it might search out that God to a fuller discovery,
2. To this imborn sense of God in the Way of knowledge, there is an imborn seed of Love in the Way of desire and affection adjoined in the same mind, to give vigour to it, that it might search out that God to a fuller discovery,
and if by reason of mans sensual part, it do degenerate into lust, 'tis because the soul, which cannot for the bodies weight have its proper delight, is forc't to take up with such fare as is grateful to its companion.
and if by reason of men sensual part, it do degenerate into lust, it's Because the soul, which cannot for the bodies weight have its proper delight, is forced to take up with such fare as is grateful to its Companion.
it will be found a vigorous tendency after satisfactory Good, incessantly prompting the soul to search out the summum bonum: for this is its proper object, this is at the end of all desire,
it will be found a vigorous tendency After satisfactory Good, incessantly prompting the soul to search out the summum bonum: for this is its proper Object, this is At the end of all desire,
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Fears and jealousies, and hatreds, are but the Agues, the Fevers, and Convulsions into which Love is cast through the oppositions it finds in its natural course;
Fears and jealousies, and hatreds, Are but the Fevers, the Fevers, and Convulsions into which Love is cast through the oppositions it finds in its natural course;
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This love or radical affection after satisfactory, i. e. the greatest Good, being thus inseparable from the soul of man, by looking always out of it self for satisfaction, demonstrates, That it's proper object is without it self.
This love or radical affection After satisfactory, i. e. the greatest Good, being thus inseparable from the soul of man, by looking always out of it self for satisfaction, demonstrates, That it's proper Object is without it self.
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Solomon who try'd 'em to the utmost, has assured us, That which is wanting cannot be numbred: and indeed how should it? For 'tis infinity in goodness that is a-wanting, 'tis God and his Divine Perfections, all humane Love is searching for:
Solomon who tried they to the utmost, has assured us, That which is wanting cannot be numbered: and indeed how should it? For it's infinity in Goodness that is awanting, it's God and his Divine Perfections, all humane Love is searching for:
And if this be true (as in considerative men I think experience will attest), it plainly appears, That this restless impulsive affection after satisfactory-good, was given us on purpose to make us happy, i. e. to carry us and unite us to God;
And if this be true (as in considerative men I think experience will attest), it plainly appears, That this restless impulsive affection After satisfactory-good, was given us on purpose to make us happy, i. e. to carry us and unite us to God;
You see therefore according to the true nature of man, which our good and wise Creator fram'd, Religion (which is only the instrument of our happiness, i. e. the Medium of our Union with God) was intended to be put into the hands of Love,
You see Therefore according to the true nature of man, which our good and wise Creator framed, Religion (which is only the Instrument of our happiness, i. e. the Medium of our union with God) was intended to be put into the hands of Love,
for this is his God, and if that be a thing of a perishing nature, as riches, honours, and sensual pleasures are, his happiness must of necessity be so too.
for this is his God, and if that be a thing of a perishing nature, as riches, honours, and sensual pleasures Are, his happiness must of necessity be so too.
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And that all this is true, is plain from this, That this supreme affection terminated upon any thing but God, converts into Idolatry, which argues that this Love is due to God alone.
And that all this is true, is plain from this, That this supreme affection terminated upon any thing but God, converts into Idolatry, which argues that this Love is due to God alone.
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For be the object what it will, all ardent Love is a strain of Adoration, it cannot express it self but in religious language, it falls down and worships:
For be the Object what it will, all Ardent Love is a strain of Adoration, it cannot express it self but in religious language, it falls down and worships:
it qualifies the soul for the greatest felicity, and enlarges it to receive an infinite satisfaction, which if it look for in any but the true God, it sets up a false God in his room, by ascribing that satisfactory ▪ goodness to another thing, which is in God alone.
it Qualifies the soul for the greatest felicity, and enlarges it to receive an infinite satisfaction, which if it look for in any but the true God, it sets up a false God in his room, by ascribing that satisfactory ▪ Goodness to Another thing, which is in God alone.
