XXVIII sermons preached at Golden Grove being for the summer half-year, beginning on Whit-Sunday, and ending on the xxv Sunday after Trinity, together with A discourse of the divine institution, necessity, sacredness, and separation of the office ministeriall / by Jer. Taylor.
and because he was this day manifested, the Gospel was this day first preached, and it became a law to us, called the law of the Spirit of life, that is, a law taught us by the Spirit, leading us to life eternal.
and Because he was this day manifested, the Gospel was this day First preached, and it became a law to us, called the law of the Spirit of life, that is, a law taught us by the Spirit, leading us to life Eternal.
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But the Gospel is called the Spirit, 1. Because it contains in it such glorious mysteries which were revealed by the immediate inspirations of the Spirit, not onely in the matter it self,
But the Gospel is called the Spirit, 1. Because it contains in it such glorious Mysteres which were revealed by the immediate inspirations of the Spirit, not only in the matter it self,
that a virgin should be a Mother, that dead men should live again, that the NONLATINALPHABET, the ashes of dissolved bones should become bright as the Sun, blessed as Angels, swift in motion as thought, clear as the purest Noone:
that a Virgae should be a Mother, that dead men should live again, that the, the Ashes of dissolved bones should become bright as the Sun, blessed as Angels, swift in motion as Thought, clear as the Purest Noon:
and his Spirit to sanctifie our souls, to turn our bodies into temperance, our souls into mindes, our mindes into Spirit, our Spirit into glory: that he who can give us all things, who is Lord of Men and Angels,
and his Spirit to sanctify our Souls, to turn our bodies into temperance, our Souls into minds, our minds into Spirit, our Spirit into glory: that he who can give us all things, who is Lord of Men and Angels,
these are articles of so mysterious a Philosophy, that we could have inferred them from no premises, discours'd them upon the stock of no naturall, or scientificall principles;
these Are Articles of so mysterious a Philosophy, that we could have inferred them from no premises, discoursed them upon the stock of no natural, or scientifical principles;
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and therefore the Gospel is Spiritus patefactus, the manifestation of the Spirit ad aedificationem (as the Apostle calls it) for edification and building us up to be a Holy Temple to the Lord.
and Therefore the Gospel is Spiritus patefactus, the manifestation of the Spirit ad aedificationem (as the Apostle calls it) for edification and building us up to be a Holy Temple to the Lord.
2. But when we had been taught all these mysterious articles, we could not by any humane power have understood them, unlesse the Spirit of God had given us a new light,
2. But when we had been taught all these mysterious Articles, we could not by any humane power have understood them, unless the Spirit of God had given us a new Light,
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Animalis homo, NONLATINALPHABET, that is, as S. Jude expounds the word NONLATINALPHABET, the animal, or the naturall man, the man that hath not the Spirit cannot discern the things of God, for they are spiritually discerned, that is, not to be understood but by the light proceeding from the Sun of righteousnesse,
Animalis homo,, that is, as S. U^de expounds the word, the animal, or the natural man, the man that hath not the Spirit cannot discern the things of God, for they Are spiritually discerned, that is, not to be understood but by the Light proceeding from the Sun of righteousness,
and by that eye whose bird is the Holy Dove, whose Candle is the Gospel; Scio incapacem te sacramenti, Impie Non posse coecis mentibus mysterium Haurire nostrum: nil diurnum nox capit.
and by that eye whose bird is the Holy Dove, whose Candle is the Gospel; Scio incapacem te Sacrament, Impie Non posse coecis mentibus mysterium Haurire nostrum: nil diurnum nox Capital.
How many times doth God speak to us by his servants the Prophets, by his Son, by his Apostles, by sermons, by spirituall books, by thousands of homilies,
How many times does God speak to us by his Servants the prophets, by his Son, by his Apostles, by Sermons, by spiritual books, by thousands of homilies,
and if ever it come to passe that we tremble as Felix did, when we hear a sad story of death, of righteousnesse, and judgement to come, then we put it off to another time,
and if ever it come to pass that we tremble as Felix did, when we hear a sad story of death, of righteousness, and judgement to come, then we put it off to Another time,
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3. The Gospel is called Spirit, because it consists of Spiritual Promises, and Spiritual precepts, and makes all men that embrace it, truly to be Spiritual men:
3. The Gospel is called Spirit, Because it consists of Spiritual Promises, and Spiritual Precepts, and makes all men that embrace it, truly to be Spiritual men:
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and it is impossible that any man who believes, and considers the great, the infinite, the unspeakable, the unimaginable, the never ceasing joyes, that are prepared for all the sons and daughters of the Gospel should not desire them;
and it is impossible that any man who believes, and considers the great, the infinite, the unspeakable, the unimaginable, the never ceasing Joys, that Are prepared for all the Sons and daughters of the Gospel should not desire them;
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The Gospel is called the Spirit, because by, and in the Gospel, God hath given to us not onely the Spirit of manifestation, that is, of instruction and of Catechisme, of faith and confident assent;
The Gospel is called the Spirit, Because by, and in the Gospel, God hath given to us not only the Spirit of manifestation, that is, of instruction and of Catechism, of faith and confident assent;
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if you have not the Spirit of obsignation: if the Holy Ghost be not come upon you to great purposes of holinesse, all other pretences are vain, ye are still in the flesh, which shall never inherit the kingdom of God.
if you have not the Spirit of obsignation: if the Holy Ghost be not come upon you to great Purposes of holiness, all other pretences Are vain, you Are still in the Flesh, which shall never inherit the Kingdom of God.
so are men who are in the Spirit, that is, they beleeve as he teaches, they work as he inables, they choose what he calls good, they are friends of his friends,
so Are men who Are in the Spirit, that is, they believe as he Teaches, they work as he inables, they choose what he calls good, they Are Friends of his Friends,
So when the Son of God had made us free, and hath onely subjected us to the service and dominion of the Spirit, we are free as Princes within the circles of their Diadem,
So when the Son of God had made us free, and hath only subjected us to the service and dominion of the Spirit, we Are free as Princes within the Circles of their Diadem,
and their Tutors, that they may be accursed without law, and be undone without control and be ignorant and miserable without a teacher and without discipline.
and their Tutors, that they may be accursed without law, and be undone without control and be ignorant and miserable without a teacher and without discipline.
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Upon this foundation, the Apostle hath built these two propositions. 1. Whosoever hath not the Spirit of Christ, he is none of his, he does not belong to Christ at all:
Upon this Foundation, the Apostle hath built these two propositions. 1. Whosoever hath not the Spirit of christ, he is none of his, he does not belong to christ At all:
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1. All that belong to Christ have the Spirit of Christ, Immediately before the ascension, our blessed Saviour bid his Disciples tarry in Jerusalem till they should receive the promise of the Father, Whosoever stay at Jerusalem,
1. All that belong to christ have the Spirit of christ, Immediately before the Ascension, our blessed Saviour bid his Disciples tarry in Jerusalem till they should receive the promise of the Father, Whosoever stay At Jerusalem,
For it is made to you and to your children (saith S. Peter) and to as many as the Lord our God shall call, All shall receive the Spirit of Christ, the promise of the Father,
For it is made to you and to your children (Says S. Peter) and to as many as the Lord our God shall call, All shall receive the Spirit of christ, the promise of the Father,
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then descending upon the beard of Aaron, the Fathers of the Church, and thence falling like the tears of the balsam of Judea upon the foot of the plant, upon the lowest of the people.
then descending upon the beard of Aaron, the Father's of the Church, and thence falling like the tears of the balsam of Judea upon the foot of the plant, upon the lowest of the people.
so that Old men and young men, maidens and boyes, the scribe and the unlearned, the Judge and the Advocate, the Priest and the people are full of the Spirit, if they belong to God:
so that Old men and young men, maidens and boys, the scribe and the unlearned, the Judge and the Advocate, the Priest and the people Are full of the Spirit, if they belong to God:
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In the wisdom of the Ancient it was observed, that there are four great cords which tye the heart of Man to inconvenience and a prison, making it a servant of vanity,
In the Wisdom of the Ancient it was observed, that there Are four great cords which tie the heart of Man to inconvenience and a prison, making it a servant of vanity,
These are they that exercise all the wisdom and resolutions of man, and all the powers that God hath given him. NONLATINALPHABET NONLATINALPHABET. said Agathon.
These Are they that exercise all the Wisdom and resolutions of man, and all the Powers that God hath given him.. said Agathon.
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so that either men are tempted to 1. lust by pleasure, or 2. to baser arts by covetousness, or 3. to impatience by sorrow, or 4. to dishonourable actions by fear:
so that either men Are tempted to 1. lust by pleasure, or 2. to baser arts by covetousness, or 3. to impatience by sorrow, or 4. to dishonourable actions by Fear:
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and for ever till the Spirit of God came, and by four special operations cur•d these four inconveniences and restrained, or sweetned these unwholesome waters.
and for ever till the Spirit of God Come, and by four special operations cur•d these four inconveniences and restrained, or sweetened these unwholesome waters.
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we begin to consider concerning heaven, and to prefer eternity before moments, and to love the pleasures of the soul, above the sottish and beastly pleasures of the body.
we begin to Consider Concerning heaven, and to prefer eternity before moments, and to love the pleasures of the soul, above the sottish and beastly pleasures of the body.
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Then we are quick to discern that the itch and scab of lustful appetites is not worth the charges of a Surgeon, much lesse can it pay for the disgrace, the danger, the sicknesse, the death,
Then we Are quick to discern that the itch and scab of lustful appetites is not worth the charges of a Surgeon, much less can it pay for the disgrace, the danger, the sickness, the death,
A man that hath tasted of Gods Spirit can instantly discern the madnesse that is in rage, the folly and the disease that is in envy, the anguish and tediousnesse that is in lust, the dishonor that is in breaking our faith, and telling a lie;
A man that hath tasted of God's Spirit can instantly discern the madness that is in rage, the folly and the disease that is in envy, the anguish and tediousness that is in lust, the dishonour that is in breaking our faith, and telling a lie;
and the zealous converters of souls, and labourers in Gods vineyard shall worship eternally where S. Peter and S. Paul do wear their crown of righteousnesse; and the patient persons shall be rewarded with Job,
and the zealous converters of Souls, and labourers in God's vineyard shall worship eternally where S. Peter and S. Paul do wear their crown of righteousness; and the patient Persons shall be rewarded with Job,
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the very expectation of which proceeding from a hope begotten in us by the spirit of manifestation, and bred up and strengthened by the spirit of obsignation is so delicious an entertainment of all our reasonable appetites, that a spirituall man can no more be removed,
the very expectation of which proceeding from a hope begotten in us by the Spirit of manifestation, and bred up and strengthened by the Spirit of obsignation is so delicious an entertainment of all our reasonable appetites, that a spiritual man can no more be removed,
then, no food but the food of Angels, no cup but the cup of Salvation, the Divining cup, in which we drink Salvation to our God, and call upon the Name of the Lord with ravishment and thanksgiving;
then, no food but the food of Angels, no cup but the cup of Salvation, the Divining cup, in which we drink Salvation to our God, and call upon the Name of the Lord with ravishment and thanksgiving;
and he that despises, or hath not a holy appetite to the foo• of Angels, the wine of elect souls, is fit to succeed the Prodigal at his banquet of sinne and husks,
and he that despises, or hath not a holy appetite to the foo• of Angels, the wine of elect Souls, is fit to succeed the Prodigal At his banquet of sin and husks,
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and was represented with vigorous and pertinacious phantasmes, not easily disbanding, and when he awaked he knew not his cell, he remembred not him that slept in the same dorter,
and was represented with vigorous and pertinacious phantasms, not Easily disbanding, and when he awaked he knew not his cell, he remembered not him that slept in the same Dormer,
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And if it were given to any of us to see Paradise, or the third heaven (as it was to S. Paul) could it be that ever we should love any thing but Christ,
And if it were given to any of us to see Paradise, or the third heaven (as it was to S. Paul) could it be that ever we should love any thing but christ,
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or follow any Guide but the Spirit, or desire any thing but Heaven, or understand any thing to be pleasant but what shall lead thither? Now what a vision can do, that the Spirit doth certainly to them that entertain him.
or follow any Guide but the Spirit, or desire any thing but Heaven, or understand any thing to be pleasant but what shall led thither? Now what a vision can do, that the Spirit does Certainly to them that entertain him.
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No gain then is pleasant but goal•nesse, no ambition but longings after heaven, no revenge but against our selves for sinning; nothing but God and Christ;
No gain then is pleasant but goal•nesse, no ambition but longings After heaven, no revenge but against our selves for sinning; nothing but God and christ;
Deus meus & omnia; and date nobis ammas, caetera vobis tollite (as the king of Sodom said to Abraham) Secure but the souls to us, and take our goods.
Deus meus & omnia; and date nobis ammas, caetera vobis Take away (as the King of Sodom said to Abraham) Secure but the Souls to us, and take our goods.
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And therefore S. Paul joynes them as consequent to each other [ For it is impossible for those who were once enlightned, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
And Therefore S. Paul joins them as consequent to each other [ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
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then we relish and taste interiour excellencies, and we receive the Holy Ghost, the Spirit of confirmation, and he gives us a taste of the powers of the world to come;
then we relish and taste interior excellencies, and we receive the Holy Ghost, the Spirit of confirmation, and he gives us a taste of the Powers of the world to come;
2. The Spirit of God is given to all who truly belong to Christ as an anidote against sorrows, against impatience, against the evil accidents of the world,
2. The Spirit of God is given to all who truly belong to christ as an anidote against sorrows, against impatience, against the evil accidents of the world,
It is NONLATINALPHABET one thing signified by a divided appellative, by two substantives, [ water and the Spirit ] that is, Spiritus aqueus, the Spirit moving upon the waters of Baptisme.
It is one thing signified by a divided appellative, by two substantives, [ water and the Spirit ] that is, Spiritus aqueus, the Spirit moving upon the waters of Baptism.
And as the watry spirit washed away the sins of the Church, so the spirit of fire enkindles charity and the love of God, NONLATINALPHABET (sayes Plutarch) the Spirit is the same under both the titles,
And as the watery Spirit washed away the Sins of the Church, so the Spirit of fire enkindles charity and the love of God, (Says Plutarch) the Spirit is the same under both the titles,
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or a cheaper woman? What arguments shall invite a man to suffer torments, in testimony of a proposition of naturall Philosophy? And by what instruments shall we comfort a man who is sick,
or a cheaper woman? What Arguments shall invite a man to suffer torments, in testimony of a proposition of natural Philosophy? And by what Instruments shall we Comfort a man who is sick,
and poor, and disgrac•d and vitious, and lies cursing, and despairs of any thing hereafter? That mans condition proclaims what it is to want the Spirit of God, the Spirit of comfort. Now this Spirit of comfort is the hope and confidence, the certain expectation of partaking in the inheritance of Jesus.
and poor, and disgrac•d and vicious, and lies cursing, and despairs of any thing hereafter? That men condition proclaims what it is to want the Spirit of God, the Spirit of Comfort. Now this Spirit of Comfort is the hope and confidence, the certain expectation of partaking in the inheritance of jesus.
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This is the faith and patience of the Saints, this is the refreshment of all wearied travellers, the cordiall of all languishing sinners, the support of the scrupulous, the guide of the doubtfull, the anchor of timorous and fluctuating souls, the confidence and the staff of the penitent.
This is the faith and patience of the Saints, this is the refreshment of all wearied travellers, the cordial of all languishing Sinners, the support of the scrupulous, the guide of the doubtful, the anchor of timorous and fluctuating Souls, the confidence and the staff of the penitent.
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He that is deprived of his whole estate for a good conscience, by the Spirit he meets this comfort, that he shall finde it again with advantage in the day of restitution:
He that is deprived of his Whole estate for a good conscience, by the Spirit he meets this Comfort, that he shall find it again with advantage in the day of restitution:
and this comfort was so manifest in the first dayes of Christianity, that it was no infrequent thing to see holy persons court a Martyrdom with a fondnesse as great as is our impatience, and timorousnesse in every persecution.
and this Comfort was so manifest in the First days of Christianity, that it was no infrequent thing to see holy Persons court a Martyrdom with a fondness as great as is our impatience, and timorousness in every persecution.
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and how excellent a Religion Christ taught, when one of his great precepts is, that we should rejoyce and be exceeding glad? and God hath given as the spirit of rejoycing, not a sullen, melancholy spirit, not the spirit of bondage or of a slave,
and how excellent a Religion christ taught, when one of his great Precepts is, that we should rejoice and be exceeding glad? and God hath given as the Spirit of rejoicing, not a sullen, melancholy Spirit, not the Spirit of bondage or of a slave,
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And from hence you may also infer that those who sink under a persecution, or are impatient in a sad accident they put out their own fires, which the Spirit of the Lord hath kindled,
And from hence you may also infer that those who sink under a persecution, or Are impatient in a sad accident they put out their own fires, which the Spirit of the Lord hath kindled,
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But as the spirit of obsignation was given to them under a seal, and within a veile; so the spirit of Manifestation or patefaction was like the gem of a vine,
But as the Spirit of obsignation was given to them under a seal, and within a veil; so the Spirit of Manifestation or patefaction was like the gem of a vine,
or to compose a collect was thought a worke fit for a Prophet, or the founder of an institution. 3. Adde to this that as their promises were temporal, so were their hopes:
or to compose a collect was Thought a work fit for a Prophet, or the founder of an Institution. 3. Add to this that as their promises were temporal, so were their hope's:
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And although the Psalms of David was their Great office, and the treasury of devotion to their Nation (and very worthily) yet it was full of wishes for temporals, invocations of GOD the Avenger, on GOD the Lord of Hosts, on God the Enemy of their Enemies;
And although the Psalms of David was their Great office, and the treasury of devotion to their nation (and very worthily) yet it was full of wishes for temporals, invocations of GOD the Avenger, on GOD the Lord of Hosts, on God the Enemy of their Enemies;
But that we may see how great things the Lord hath done for us, God hath powred his spirit into our hearts, the spirit of prayer and supplication, and now. 1. Christians pray in their spirit, with sighs and groans,
But that we may see how great things the Lord hath done for us, God hath poured his Spirit into our hearts, the Spirit of prayer and supplication, and now. 1. Christians pray in their Spirit, with sighs and groans,
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or could discern the letter of the law written in the tables of stone by the finger of God. 2. likewise the spirit helpeth our infirmities, for we know not what we should pray for as we ought.
or could discern the Letter of the law written in the tables of stone by the finger of God. 2. likewise the Spirit Helpeth our infirmities, for we know not what we should pray for as we ought.
That is, when God sends an affliction or persecution upon us, we are indeed extreme apt to lay our hand upon the wound and never take it off but when we lift it up in prayer to be delivered from that sadnesse;
That is, when God sends an affliction or persecution upon us, we Are indeed extreme apt to lay our hand upon the wound and never take it off but when we lift it up in prayer to be Delivered from that sadness;
and hath taught us that our happinesse cannot consist in freedom, or deliverances from persecutions, but in patience, resignation, and noble sufferance;
and hath taught us that our happiness cannot consist in freedom, or Deliverances from persecutions, but in patience, resignation, and noble sufferance;
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so that now the spirit having helped our infirmities, that is, comforted our weaknesses and afflictions, our sorrows and impatience by this proposition, that [ All things work together for the good of them that fear God ] he hath taught us to pray for grace,
so that now the Spirit having helped our infirmities, that is, comforted our Weaknesses and afflictions, our sorrows and impatience by this proposition, that [ All things work together for the good of them that Fear God ] he hath taught us to pray for grace,
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4. The Spirit of God hath made our services to be spiritual, intellectual, holy, and effects of choice and religion, the consequents of a spiritual sacrifice,
4. The Spirit of God hath made our services to be spiritual, intellectual, holy, and effects of choice and Religion, the consequents of a spiritual sacrifice,
The prayer of a Christian is with the effects of the spirit of Sanctification; and then we pray with the Spirit when we pray with Holinesse, which is the great fruit, the principal gift of the spirit.
The prayer of a Christian is with the effects of the Spirit of Sanctification; and then we pray with the Spirit when we pray with Holiness, which is the great fruit, the principal gift of the Spirit.
This is praying with the spirit. To which by way of explication I adde these two annexes of holy prayer, in respect of which also, every good man prayes with the spirit.
This is praying with the Spirit. To which by Way of explication I add these two annexes of holy prayer, in respect of which also, every good man prays with the Spirit.
5. The spirit gives us great relish and appetite to our prayers and this Saint Paul calls [ serving of God in his spirit NONLATINALPHABET that is, with a willing minde;
5. The Spirit gives us great relish and appetite to our Prayers and this Saint Paul calls [ serving of God in his Spirit that is, with a willing mind;
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or collateral advantages, or pray with trouble and unwillingnesse, give a very great testimony that they have not the spirit of Christ within them, that spirit which maketh intercession for the Saints:
or collateral advantages, or pray with trouble and unwillingness, give a very great testimony that they have not the Spirit of christ within them, that Spirit which makes Intercession for the Saints:
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which indeed is a direct undervaluing the spirit of God and of Christ, the spirit of manifestation and intercession; it is to return to the materiality and imperfection of the law, it is to worship God in outward forms,
which indeed is a Direct undervaluing the Spirit of God and of christ, the Spirit of manifestation and Intercession; it is to return to the materiality and imperfection of the law, it is to worship God in outward forms,
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if we let go this substance, and catch at a shadow, and sit down and rest in the imagination of an improbable, unnecessary, uselesse gift of speaking to which the nature of many men,
if we let go this substance, and catch At a shadow, and fit down and rest in the imagination of an improbable, unnecessary, useless gift of speaking to which the nature of many men,
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* For though it might be possible that at the first, and when formes of prayer were few and seldome, the spirit of God might dictatethe very words to the Apostles, and first Christians;
* For though it might be possible that At the First, and when forms of prayer were few and seldom, the Spirit of God might dictatethe very words to the Apostles, and First Christians;
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or embroider gold, or woke in brasse, (as it happened to Besaleel and Aholiab:) But then every weaver or worker in brasse may by the same reason pretend that he works by the spirit,
or embroider gold, or woke in brass, (as it happened to Besaleel and Aholiab:) But then every weaver or worker in brass may by the same reason pretend that he works by the Spirit,
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as that he prayes by the spirit, if by prayer he means forming the words. For although in the ease of working it was certain that the spirit did teach:
as that he prays by the Spirit, if by prayer he means forming the words. For although in the ease of working it was certain that the Spirit did teach:
The Jews in their declensions to folly and idolatry did worship the stone of imagination, that is, certain smooth images in which by art magic pictures and little faces were represented, declaring hidden things and stoln goods;
The jews in their declensions to folly and idolatry did worship the stone of imagination, that is, certain smooth Images in which by art magic pictures and little faces were represented, declaring hidden things and stolen goods;
but in the morall, and Theologicall) and animalis homo is the same with carnalis, that is, his soul is a servant of the passions and desires of the flesh,
but in the moral, and Theological) and Animalis homo is the same with Carnalis, that is, his soul is a servant of the passion and Desires of the Flesh,
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and reduced back to the intirenesse of animall operations, but they are heightned into spirit, and transform•d into a new nature: And this is a new Article, and now to be considered.
and reduced back to the Entireness of animal operations, but they Are heightened into Spirit, and transform•d into a new nature: And this is a new Article, and now to be considered.
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and not onely changed in manners, but we have a new nature within us, even a third part of essentiall constitution. This may seem strange; and indeed it is so:
and not only changed in manners, but we have a new nature within us, even a third part of essential constitution. This may seem strange; and indeed it is so:
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But as when God made man, he made him after his own image, and breath'd into him the spirit of life, and he was made in animam viventem, into a living soul;
But as when God made man, he made him After his own image, and breathed into him the Spirit of life, and he was made in animam viventem, into a living soul;
and by the spirit of a new life we are made new creatures, capable of a new state, intitled to another manner of duration, enabled to do new and greater actions in order to higher ends;
and by the Spirit of a new life we Are made new creatures, capable of a new state, entitled to Another manner of duration, enabled to do new and greater actions in order to higher ends;
and have passions and desires of things beyond, and contrary to our naturall appetites, enabling us not onely to sobriety (which is the duty of the body) not onely to justice, which is the rectitude of the soul;
and have passion and Desires of things beyond, and contrary to our natural appetites, enabling us not only to sobriety (which is the duty of the body) not only to Justice, which is the rectitude of the soul;
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which because it cannot be a perfection of degrees, it must be in similitudine naturae, in the likenesse of that nature which God hath given us in the new birth, that by it, we might resemble his excellency, and holinesse.
which Because it cannot be a perfection of Degrees, it must be in Similitude naturae, in the likeness of that nature which God hath given us in the new birth, that by it, we might resemble his excellency, and holiness.
For this huge benefit of the Spirit, which God gives us, is for our good, deposited in our souls, not made for forms and ostentation, not to be looked upon,
For this huge benefit of the Spirit, which God gives us, is for our good, deposited in our Souls, not made for forms and ostentation, not to be looked upon,
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And this I conceive to be the meaning of S. Peter [ According as his divine power hath given unto us all things that pertain to life and godlinesse, (that is, to this new life of godlinesse) through the knowledge of him that hath called us to glory and vertue, whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine nature (so we read it) But it is something mistaken;
And this I conceive to be the meaning of S. Peter [ According as his divine power hath given unto us all things that pertain to life and godliness, (that is, to this new life of godliness) through the knowledge of him that hath called us to glory and virtue, whereby Are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine nature (so we read it) But it is something mistaken;
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but it is spoken participativè, or per analogiant, [ partakers of a Divine nature ] that is, of this new and God-like nature, given to every person that serves God, whereby he is sanctified and made the childe of God,
but it is spoken participativè, or per analogiant, [ partakers of a Divine nature ] that is, of this new and Godlike nature, given to every person that serves God, whereby he is sanctified and made the child of God,
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The Greeks generally call this NONLATINALPHABET, a gracious gift, an extraordinary superaddition to nature, not a single gift in order to single purposes;
The Greeks generally call this, a gracious gift, an extraordinary superaddition to nature, not a single gift in order to single Purposes;
If their spirits be presented to God pure and unblameable, this great NONLATINALPHABET, this talent which God hath given to all Christians to improve, in the banks of grace and of Religion,
If their spirits be presented to God pure and unblameable, this great, this talon which God hath given to all Christians to improve, in the banks of grace and of Religion,
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if they bring this to God increased and grown up to the fulnesse of the measure of Christ (for it is Christs Spirit, and as it is in us, it is called, the supply of the Spirit of Jesus Christ) then we shall be acknowledged for sons,
if they bring this to God increased and grown up to the fullness of the measure of christ (for it is Christ Spirit, and as it is in us, it is called, the supply of the Spirit of jesus christ) then we shall be acknowledged for Sons,
and by the way of thankfulnesse. Quisquis magna dedit voluit sibi magna rependi; He that gives great things to us, ought to have great acknowledgements;
and by the Way of thankfulness. Quisquis Magna dedit voluit sibi Magna rependi; He that gives great things to us, ought to have great acknowledgements;
but if we entertain Gods Spirit with our own purities, and imploy it diligently, and serve it willingly, (for Gods Spirit is a loving Spirit) then we shall really be turned into spirits.
but if we entertain God's Spirit with our own Purities, and employ it diligently, and serve it willingly, (for God's Spirit is a loving Spirit) then we shall really be turned into spirits.
and the event shall be this, which Maimonides expressed not amisse, (though he did not at all understand the secret of this mystery:) The soul of a man in this life, is in potentiâ ad esse spiritum, it is designed to be a spirit,
and the event shall be this, which Maimonides expressed not amiss, (though he did not At all understand the secret of this mystery:) The soul of a man in this life, is in potentiâ ad esse spiritum, it is designed to be a Spirit,
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But then, if this be a new principle, and be given us in order to the actions of a holy life, we must take care that we receive not the Spirit of God in vain, but remember it is a new life;
But then, if this be a new principle, and be given us in order to the actions of a holy life, we must take care that we receive not the Spirit of God in vain, but Remember it is a new life;
but besides the solemn followers of the works of darknesse, in the times and proper seasons of darknesse, there are very many who act their Scenes of darknesse in the face of the Sun, in open defiance of God,
but beside the solemn followers of the works of darkness, in the times and proper seasons of darkness, there Are very many who act their Scenes of darkness in the face of the Sun, in open defiance of God,
and enabled to serve God by a constant course of holy living, without the frequent returns and intervening of such actions, which men are pleased to call sins of infirmity. Whosoever hath the Spirit of God, lives the life of grace;
and enabled to serve God by a constant course of holy living, without the frequent returns and intervening of such actions, which men Are pleased to call Sins of infirmity. Whosoever hath the Spirit of God, lives the life of grace;
the state of a man under the law, was a state of bondage, and infirmity, (as S. Paul largely describes him in the seventh Chapter to the Romanes) but he that hath the Spirit is made alive,
the state of a man under the law, was a state of bondage, and infirmity, (as S. Paul largely describes him in the seventh Chapter to the Romans) but he that hath the Spirit is made alive,
such a man resists temptations, falls not under the assault of sin, returns not to the sin which he last repented of, acts no more that errour which brought him to shame and sorrow:
such a man resists temptations, falls not under the assault of since, returns not to the since which he last repented of, acts no more that error which brought him to shame and sorrow:
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But because men deceive themselves with calling this bondage, a pitiable and excusable infirmity, it will not be uselesse to consider the state of this question more particularly,
But Because men deceive themselves with calling this bondage, a pitiable and excusable infirmity, it will not be useless to Consider the state of this question more particularly,
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But that I may be understood, we must know that every sin is in some sense or other, a sin of infirmity. When a man is in the state of spirituall sicknesse or death, he is in a state of infirmity,
But that I may be understood, we must know that every since is in Some sense or other, a since of infirmity. When a man is in the state of spiritual sickness or death, he is in a state of infirmity,
But then there are also sins of infirmity, which are single actions, intervening seldom, in litle instances, unavoidable, or through a faultlesse ignorance.
But then there Are also Sins of infirmity, which Are single actions, intervening seldom, in little instances, unavoidable, or through a faultless ignorance.
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For there are but three causes of every sin (a fourth is not imaginable.) 1. If ignorance cause it, the sin is as full of excuse, as the ignorance was innocent.
For there Are but three Causes of every since (a fourth is not imaginable.) 1. If ignorance cause it, the since is as full of excuse, as the ignorance was innocent.
For what Christian is so uninstructed but that he knows Adultery is a sin? 2. Want of observation, is the cause of many indiscreet and foolish actions.
For what Christian is so uninstructed but that he knows Adultery is a since? 2. Want of observation, is the cause of many indiscreet and foolish actions.
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and yet if it be never so little, if it be observed, then it ceases to be a sin of infirmity. 3. But because great crimes, cannot pretend to passe undiscernably, it follows that they must come in at the door of malice, that is, of want of Grace, in the absence of the Spirit;
and yet if it be never so little, if it be observed, then it ceases to be a since of infirmity. 3. But Because great crimes, cannot pretend to pass undiscernibly, it follows that they must come in At the door of malice, that is, of want of Grace, in the absence of the Spirit;
and infallibly should fall into temptation, and death, without all difference, saue onely, that the godly sins unwillingly, and the ungodly sins willingly. But if the same things be done by both,
and infallibly should fallen into temptation, and death, without all difference, save only, that the godly Sins unwillingly, and the ungodly Sins willingly. But if the same things be done by both,
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For the servitude which is against me is intollerable, but if I choose the state of a servant, I am free in my minde, — Libertatis servaveris umbram Si quicquid jubeare velis — certain it is, that such a person who fain would,
For the servitude which is against me is intolerable, but if I choose the state of a servant, I am free in my mind, — Libertatis servaveris umbram Si quicquid jubeare velis — certain it is, that such a person who fain would,
But if any thing else be mingled with it, if it proceed from any other principle, it is criminall and not excused by our infirmity; because it is chosen:
But if any thing Else be mingled with it, if it proceed from any other principle, it is criminal and not excused by our infirmity; Because it is chosen:
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because a temptation cannot have any proper strengths but from our selves, and because we have in us a principle of basenesse which this temptation meets,
Because a temptation cannot have any proper strengths but from our selves, and Because we have in us a principle of baseness which this temptation meets,
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and it is certain there are not many Christians but would fall under it, and call it, a sin of infirmity, since they have been taught so to abuse themselves, by sowing fig-leaves before their nakednesse:
and it is certain there Are not many Christians but would fallen under it, and call it, a since of infirmity, since they have been taught so to abuse themselves, by sowing Fig leaves before their nakedness:
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and a good word will certainly lead some men to an action of folly, while another will not think ten thousand pound a considerable argument to make him tell one single lie, against his duty, or his conscience.
and a good word will Certainly led Some men to an actium of folly, while Another will not think ten thousand pound a considerable argument to make him tell one single lie, against his duty, or his conscience.
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Because that sin is certainly noted, and certainly condemned, and therefore returns, not because of the weaknesse of nature, but the weaknesse of grace:
Because that since is Certainly noted, and Certainly condemned, and Therefore returns, not Because of the weakness of nature, but the weakness of grace:
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so these good inclinations, and condemnings of our sin, if they be ineffective and end in sinfull actions, are the perfect signes of a reprobate, and unregenerate estate. The sum is this.
so these good inclinations, and condemnings of our since, if they be ineffective and end in sinful actions, Are the perfect Signs of a Reprobate, and unregenerate estate. The sum is this.
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An animal man, a man under the law, a carnall man (for as to this, they are all one) is sold under sin, he is a servant of corruption, he falls frequently into the same sin to which he is tempted, he commends the Law, he consents to it that it is good, he does not commend sin, he does some little things against it,
an animal man, a man under the law, a carnal man (for as to this, they Are all one) is sold under since, he is a servant of corruption, he falls frequently into the same since to which he is tempted, he commends the Law, he consents to it that it is good, he does not commend since, he does Some little things against it,
But a spirituall man, a man that is in the state of grace, who is born anew of the Spirit, that is regenerate by the Spirit of Christ, he is led by the Spirit, he lives in the Spirit, he does the works of God cheerfully, habitually, vigorously:
But a spiritual man, a man that is in the state of grace, who is born anew of the Spirit, that is regenerate by the Spirit of christ, he is led by the Spirit, he lives in the Spirit, he does the works of God cheerfully, habitually, vigorously:
and although he sometimes slips, yet it is but seldom, it is in small instances: his life is such as he cannot pretend to be justified by works, and merit,
and although he sometime slips, yet it is but seldom, it is in small instances: his life is such as he cannot pretend to be justified by works, and merit,
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and the greatnesse of the promise of eternall life is such an argument to them that consider it, that it must needs be of force sufficient, to perswade a man to use all his faculties,
and the greatness of the promise of Eternal life is such an argument to them that Consider it, that it must needs be of force sufficient, to persuade a man to use all his faculties,
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that we shall be Kings, that we shall reigne with God, with Christ, with all the holy Angels for ever, in felicities so great, that we have not now capacities to understand it, our heart is not big enough to think it;
that we shall be Kings, that we shall Reign with God, with christ, with all the holy Angels for ever, in felicities so great, that we have not now capacities to understand it, our heart is not big enough to think it;
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and be ingrafted into his stock, and bring forth his fruits, the fruits of the Spirit, then we are in Christ, and Christ in us, then we walk in the spirit, and the Spirit dwels in us, and our portion shall be there, where Christ by the Spirit maketh intercession for us, that is, at the right hand of his Father for ever, and ever. Amen.
and be ingrafted into his stock, and bring forth his fruits, the fruits of the Spirit, then we Are in christ, and christ in us, then we walk in the Spirit, and the Spirit dwells in us, and our portion shall be there, where christ by the Spirit makes Intercession for us, that is, At the right hand of his Father for ever, and ever. Amen.
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Every man hath a sufficient stock of self love, upon the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs,
Every man hath a sufficient stock of self love, upon the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs,
that which puts stings into ev•ry fly, and uneasinesse to every trifling accident, and strings every whip with scorpions, (you know I must needs mean sin) that evil, men suffer patiently,
that which puts stings into ev•ry fly, and uneasiness to every trifling accident, and strings every whip with scorpions, (you know I must needs mean since) that evil, men suffer patiently,
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he hath set Angels with fiery swords to drive us from it, he hath imployed Advocates to plead against it, he hath made Laws and Decrees against it, he hath dispatched Prophets to warn us of it,
he hath Set Angels with fiery swords to drive us from it, he hath employed Advocates to plead against it, he hath made Laws and Decrees against it, he hath dispatched prophets to warn us of it,
and hath established an Order of men, men of his own family, and who are fed at his own charges, (I mean the whole Order of the Clergy) whose office is like watchmen to give an alarum at every approach of sin, with as much affrightment as if an enemy were neer,
and hath established an Order of men, men of his own family, and who Are fed At his own charges, (I mean the Whole Order of the Clergy) whose office is like watchmen to give an alarm At every approach of since, with as much affrightment as if an enemy were near,
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for some sins naturally are diseases, and all others are naturall nothings, meer privations, or imperfections, contrary to goodnesse, to felicity, to God himself:
for Some Sins naturally Are diseases, and all Others Are natural nothings, mere privations, or imperfections, contrary to Goodness, to felicity, to God himself:
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and for its single pretence, that it comes to please one of the senses, one of those faculties which are in us the same they are in a Cow, it hath an evil so communicative, that it doth not onely work like poison, to the dissolution of soul and body;
and for its single pretence, that it comes to please one of the Senses, one of those faculties which Are in us the same they Are in a Cow, it hath an evil so communicative, that it does not only work like poison, to the dissolution of soul and body;
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if all this will not deter a man from sin, there is no instrument left for thats mans vertue, no hopes of his felicity, no recovery of his sorrows and sicknesses;
if all this will not deter a man from since, there is no Instrument left for thats men virtue, no hope's of his felicity, no recovery of his sorrows and Sicknesses;
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and in so speaking we know, he that is jealous is suspicious, he is inquisitive, he is implacable. 1. God is pleased to represent himself a person very suspicious, both in respect of persons and things.
and in so speaking we know, he that is jealous is suspicious, he is inquisitive, he is implacable. 1. God is pleased to represent himself a person very suspicious, both in respect of Persons and things.
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and we so little do esteeme Manna, the food of Angels, we so loath the bread of Heaven, that any temptation will make us return to our fetters and our bondage;
and we so little do esteem Manna, the food of Angels, we so loath the bred of Heaven, that any temptation will make us return to our fetters and our bondage;
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for as yet we are but suspected persons. 2. And therefore God is inquisitive; he looks for that which he fain would never finde; God sets spies upon us;
for as yet we Are but suspected Persons. 2. And Therefore God is inquisitive; he looks for that which he fain would never find; God sets spies upon us;
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Sometimes the Devil accuses, but he also sometimes accuses us falsly, either maliciously, or ignorantly, and we stand upright in that particular by innocence;
Sometime the devil accuses, but he also sometime accuses us falsely, either maliciously, or ignorantly, and we stand upright in that particular by innocence;
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and all this is the direct and proper effect of his jealousie; which sets spies upon all the actions, and watches the circumstances, and tel•s the steps,
and all this is the Direct and proper Effect of his jealousy; which sets spies upon all the actions, and watches the Circumstances, and tel•s the steps,
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and attends the businesses, the recreations, the publications, and retirements of every man, and will not suffer a thought to wander but he uses means to correct it's errour,
and attends the businesses, the recreations, the publications, and retirements of every man, and will not suffer a Thought to wander but he uses means to correct it's error,
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Did Sathan ever suffer one stripe for our advantage? Does not he study all the wayes to ruine us? Doe the Sun or the stars preserve us alive? Or do we get understanding from the Angels? Did ever any joynt of our body knit,
Did Sathan ever suffer one stripe for our advantage? Does not he study all the ways to ruin us? Doe the Sun or the Stars preserve us alive? Or do we get understanding from the Angels? Did ever any joint of our body knit,
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or worse, that is, infinitely eternally miserable, but that God made us capable, and then pursued us with arts and devices of great mercy to force us to be happy? Great reason therefore there is, that God should be jealous,
or Worse, that is, infinitely eternally miserable, but that God made us capable, and then pursued us with arts and devices of great mercy to force us to be happy? Great reason Therefore there is, that God should be jealous,
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but if we provoke this jealousie if he findes us in our spiritual whoredoms, he is implacable, that is, he is angry with us to eternity unlesse we returne in time:
but if we provoke this jealousy if he finds us in our spiritual whoredoms, he is implacable, that is, he is angry with us to eternity unless we return in time:
for he will visit our sins upon our children from generation to generation: and if they be made miserable for our sins, they are unhappy in such parents;
for he will visit our Sins upon our children from generation to generation: and if they be made miserable for our Sins, they Are unhappy in such Parents;
But since God is pleased to speak after the manner of men, it may well consist with our duty to enquire into those manners of consideration, whereby we may understand the equity of God in this proceeding,
But since God is pleased to speak After the manner of men, it may well consist with our duty to inquire into those manners of consideration, whereby we may understand the equity of God in this proceeding,
and therefore although the taking away that extraordinary grace, or priviledge was a punishment; yet the suffering the naturall death, was directly none;
and Therefore although the taking away that extraordinary grace, or privilege was a punishment; yet the suffering the natural death, was directly none;
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And the truth and purpose of this observation will extend it self, if we observe that before any man died, Christ was promised, by whom death was to lose its sting, by whom death did cease to be an evil,
And the truth and purpose of this observation will extend it self, if we observe that before any man died, christ was promised, by whom death was to loose its sting, by whom death did cease to be an evil,
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So that we by occasion of Adams sin, being returned to our naturall certainty of dying, do still even in this very particular stand between the blessing and the cursing.
So that we by occasion of Adams since, being returned to our natural certainty of dying, do still even in this very particular stand between the blessing and the cursing.
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2. For the fault of others many may become miserable, even all or any of those, whose relation is such to the sinner, that he in any sense may by such inflictions be punished, execrable, or oppressed.
2. For the fault of Others many may become miserable, even all or any of those, whose Relation is such to the sinner, that he in any sense may by such inflictions be punished, execrable, or oppressed.
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For although there are some evils which (as Plutarch saith) are ansis & propagationibus praedita incredibili celeritate in longinquum penetrantia, such which can dart evil influences, as Porcupines do their quils;
For although there Are Some evils which (as Plutarch Says) Are ansis & propagationibus praedita incredibili celeritate in longinquum penetrantia, such which can dart evil influences, as Porcupines do their quils;
Joshuah had sworn to the Gibeonites (who had craftily secured their lives, by exchanging it for their liberties:) Almost 500. yeers after, Saul in zeal to the men of Israel and Judah slew many of them.
Joshua had sworn to the Gibeonites (who had craftily secured their lives, by exchanging it for their Liberties:) Almost 500. Years After, Saul in zeal to the men of Israel and Judah slew many of them.
The story observes one circumstance more: that for the kindnesse of Jonathan, David spared Mephibosheth. Now this story doth not onely instance in Kingdoms, but in families too.
The story observes one circumstance more: that for the kindness of Johnathan, David spared Mephibosheth. Now this story does not only instance in Kingdoms, but in families too.
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If we shed innocent blood, If we provoke God to wrath, If we oppresse the poor, If we crucifie the Lord of life again and put him to an open shame, the wrath of God will be upon us and upon our children, to make us a cursed family,
If we shed innocent blood, If we provoke God to wrath, If we oppress the poor, If we crucify the Lord of life again and put him to an open shame, the wrath of God will be upon us and upon our children, to make us a cursed family,
I need not further to instance this proposition in the case of National Churches, though it is a sad calamity that is fallen upon the al seven Churches of Asia (to whom the spirit of God wrote seven Epistles by Saint John) and almost all the Churches of Africa, where Christ was worshipped,
I need not further to instance this proposition in the case of National Churches, though it is a sad calamity that is fallen upon the all seven Churches of Asia (to whom the Spirit of God wrote seven Epistles by Saint John) and almost all the Churches of Africa, where christ was worshipped,
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I shall adde no more instances to verifie the truth of this, save onely I shall observe to you, that even there is danger in being in evil company, in suspected places, in the civil societies and fellowships of wicked men.
I shall add no more instances to verify the truth of this, save only I shall observe to you, that even there is danger in being in evil company, in suspected places, in the civil societies and fellowships of wicked men.
— Vetabo, qui Cereris sacrum vulgarit arcanae, sub ijsdem sit trabibus, fragilem { que } mecum solvat phaselum, saepe Diespiter Neglectus, in cesto addidit in tegrum
— Vetabo, qui Ceres sacrum Vulgarity arcanae, sub ijsdem sit trabibus, fragilem { que } mecum solvat Phaselum, saepe Diespiter Neglectus, in cesto addidit in tegrum
Next I am to consider why this is so, and why it is justly so? To this I answer. 1. Between Kings and their people, Parents and their children there is so great a necessitude, propriety and entercourse of nature, dominion, right and possession, that they are by God and the laws of Nations reckoned as their Goods, and their blessings.
Next I am to Consider why this is so, and why it is justly so? To this I answer. 1. Between Kings and their people, Parents and their children there is so great a necessitude, propriety and intercourse of nature, dominion, right and possession, that they Are by God and the laws of nations reckoned as their Goods, and their blessings.
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when therefore God for your sin strikes them with crookednesse, with deformity, with foolishnesse, with impertinent and caytive spirits, with hasty or sudden deaths, it is a greater curse to us,
when Therefore God for your since strikes them with crookedness, with deformity, with foolishness, with impertinent and caitiff spirits, with hasty or sudden death's, it is a greater curse to us,
and since the King of Heaven and earth was made a man of sorrows, it cannot be called unjust or intolerable that innocent persons should be pressed with temporal infelicities:
and since the King of Heaven and earth was made a man of sorrows, it cannot be called unjust or intolerable that innocent Persons should be pressed with temporal infelicities:
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* Naturalists say that when the leading goats in the Greek Islands have taken an Eryngus or sea holly into their mouths, all the herd will stand still, till the herds man comes and forces it out,
* Naturalists say that when the leading Goats in the Greek Islands have taken an Eryngos or sea holly into their mouths, all the heard will stand still, till the herds man comes and forces it out,
and indeed it is of a General concernment, that the Master of a family, or the Prince of a people, from whom as from a fountain many issues do derive upon their Relatives, should be springs of health and sanctity and blessing.
and indeed it is of a General concernment, that the Master of a family, or the Prince of a people, from whom as from a fountain many issues do derive upon their Relatives, should be springs of health and sanctity and blessing.
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It is a great right and propriety that a King hath in his people, or a Father in his children tha• even their sins can do these a mischiefe, not onely by a direct violence,
It is a great right and propriety that a King hath in his people, or a Father in his children tha• even their Sins can do these a mischief, not only by a Direct violence,
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God hath made strange bands and vessels, or chanels of communication between them, when even the anger of God shal be conveied by the conduits of such relations. That would be considered.
God hath made strange bans and vessels, or channels of communication between them, when even the anger of God shall be conveyed by the conduits of such relations. That would be considered.
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3. This also will satisfie the fearfulnesse of such persons who think the evil prosperous, and call the proud happy. No man can be called happy till he be dead;
3. This also will satisfy the fearfulness of such Persons who think the evil prosperous, and call the proud happy. No man can be called happy till he be dead;
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and a rare citizen, but murde•ed for being wise and vertuous ] and when at the same time they saw a decree of banishment passe against the children of Lacharis,
and a rare citizen, but murde•ed for being wise and virtuous ] and when At the same time they saw a Decree of banishment pass against the children of Lacharis,
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That in sending evils upon the posterity of evil men, God serves many ends of providence, some of wisedome, some of mercy, some of justice, and contradicts none:
That in sending evils upon the posterity of evil men, God serves many ends of providence, Some of Wisdom, Some of mercy, Some of Justice, and contradicts none:
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To which I adde, that if any, even the greatest temporall evil may fall upon a man [ as blindnesse did upon the blinde man in the Gospel ] when neither he nor his parents have sinned;
To which I add, that if any, even the greatest temporal evil may fallen upon a man [ as blindness did upon the blind man in the Gospel ] when neither he nor his Parents have sinned;
much more may it do so, when his parents have, though he have not. For there is a neerer, or more visible commensuration of justice, between the parents sin,
much more may it do so, when his Parents have, though he have not. For there is a nearer, or more visible commensuration of Justice, between the Parents since,
That it is with much errour, and great indiligence usually taught in this question, that the wrath of God descends from fathers to children onely in case the children imitate,
That it is with much error, and great indiligence usually taught in this question, that the wrath of God descends from Father's to children only in case the children imitate,
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* And this hath been observed even by wise men among the Heathens whose stories tell, that Antigonus was punished for the tyranny of his father Demetrius; Phyleus for his father Augeas; pious and wise Nestor for his father Neleus: And it was so in the case of Jonathan, who lost the Kingdom and his life upon the stock of his fathers sins;
* And this hath been observed even by wise men among the heathens whose stories tell, that Antigonus was punished for the tyranny of his father Demetrius; Phyleus for his father Augeas; pious and wise Nestor for his father Neleus: And it was so in the case of Johnathan, who lost the Kingdom and his life upon the stock of his Father's Sins;
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but I observed this, to represent the danger of a sinning father, or mother, when it shall so infect the family with curses, that it shall ruine a wise and an innocent son;
but I observed this, to represent the danger of a sinning father, or mother, when it shall so infect the family with curses, that it shall ruin a wise and an innocent son;
A traytor is condemned to suffer death himself, and his posterity are made beggers, and dishonourable, his Escutcheon is reversed, his arms of honour are extinguished, the noblesse of his Ancestours is forgotten,
A traitor is condemned to suffer death himself, and his posterity Are made beggars, and dishonourable, his Escutcheon is reversed, his arms of honour Are extinguished, the noblesse of his Ancestors is forgotten,
But so it is, that in many cases we do more mischief to our children, then if we should strangle them when they are newly taken from their mothers knees,
But so it is, that in many cases we do more mischief to our children, then if we should strangle them when they Are newly taken from their mother's knees,
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or tear them in pieces as Medea did her brother Absyrtus; For to leave them to inherit a curse, to leave them an intaild calamity, a misery, a disease, the wrath of God for an inheritance, that it may descend upon them,
or tear them in Pieces as Medea did her brother Absyrtus; For to leave them to inherit a curse, to leave them an intailed calamity, a misery, a disease, the wrath of God for an inheritance, that it may descend upon them,
and remark the family like their coat of arms, is to be the parent of evil, the ruine of our family, the causes of mischief of them, who ought to be dearer to us then our own eyes.
and remark the family like their coat of arms, is to be the parent of evil, the ruin of our family, the Causes of mischief of them, who ought to be Dearer to us then our own eyes.
we see that the semblance of our souls, and the character of the person, is conveyed by secret and undiscernable conveyances. Naturall production conveyes originall sin;
we see that the semblance of our Souls, and the character of the person, is conveyed by secret and undiscernible conveyances. Natural production conveys original since;
If they on earth be miserable many times for their fathers sins, how great a state of misery is that in hell which they suffer for their own? And how vile a person is that father,
If they on earth be miserable many times for their Father's Sins, how great a state of misery is that in hell which they suffer for their own? And how vile a person is that father,
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and whether, and by what means it is possible for sons to prevent the being punished for their fathers sins? And since this thing is so perplext and intricate, hath so easie an objection,
and whither, and by what means it is possible for Sons to prevent the being punished for their Father's Sins? And since this thing is so perplexed and intricate, hath so easy an objection,
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and very severe, and a huge enemy to sin) it cannot be thought but that there are not onely wayes left to reconcile Gods proceeding to the strict rules of justice,
and very severe, and a huge enemy to since) it cannot be Thought but that there Are not only ways left to reconcile God's proceeding to the strict rules of Justice,
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and that God shall be forced to punish the innocent, or to let the sin quite escape unpunished ▪ it will be something hard to joyn that justice with mercy,
and that God shall be forced to Punish the innocent, or to let the since quite escape unpunished ▪ it will be something hard to join that Justice with mercy,
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1. The first means to cut off the intail of wrath and cursings from a family, is for the sons to disavow those signall actions of impiety, in which their fathers were deeply guilty,
1. The First means to Cut off the intail of wrath and cursings from a family, is for the Sons to disavow those signal actions of impiety, in which their Father's were deeply guilty,
and though the son of a covetous father prove a prodigall, yet if he loves his fathers vice for ministring to his vanity, he is disposed, not onely to a judgement for his own prodigality,
and though the son of a covetous father prove a prodigal, yet if he loves his Father's vice for ministering to his vanity, he is disposed, not only to a judgement for his own prodigality,
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so they ascertain a curse to the family, by being a perverse generation, a family set up in opposition against God, by continuing and increasing the provocation.
so they ascertain a curse to the family, by being a perverse generation, a family Set up in opposition against God, by Continuing and increasing the provocation.
1. Every man is bound not to glory in, or speak honour of the powerfull and unjust actions of his Ancestors ▪ But as all the sons of Adam are bound to be ashamed of that originall stain which they derive from the loins of their abused Father, they must be humbled in it, they must deplore it as an evil Mother, and a troublesome daughter:
1. Every man is bound not to glory in, or speak honour of the powerful and unjust actions of his Ancestors ▪ But as all the Sons of Adam Are bound to be ashamed of that original stain which they derive from the loins of their abused Father, they must be humbled in it, they must deplore it as an evil Mother, and a troublesome daughter:
so must children account it amongst the crosses of their family, and the stains of their honour, that they passed thorow so impure chanels, that in the sense of morality as well as nature, they can say to corruption, thou art my father,
so must children account it among the Crosses of their family, and the stains of their honour, that they passed thorough so impure channels, that in the sense of morality as well as nature, they can say to corruption, thou art my father,
and to speak of their shame in Piazza's and before Tribunals; that indeed were a sure way to bring their fathers sins upon their own heads, by their own faults. No:
and to speak of their shame in Piazza's and before Tribunals; that indeed were a sure Way to bring their Father's Sins upon their own Heads, by their own Faults. No:
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but did not endeavour either to amend the sin, or to wrap the dishonour in a pious covering He that goes to disavow his fathers sin by publishing his shame, hides an ill face with a more ugly vizor and endeavours by torches and phantastick lights, to quench the burning of that house which his father set on fire:
but did not endeavour either to amend the since, or to wrap the dishonour in a pious covering He that Goes to disavow his Father's since by publishing his shame, hides an ill face with a more ugly vizor and endeavours by Torches and fantastic lights, to quench the burning of that house which his father Set on fire:
2. Those curses which descend from the Fathers to the children by imitation of the crimes of their progenitors, are to be cut off by special and personal repentance,
2. Those curses which descend from the Father's to the children by imitation of the crimes of their progenitors, Are to be Cut off by special and personal Repentance,
And if the sons be pious, or return to an early and a severe course of Holy living, they are to be remedied as other innocent and pious persons are, who are sufferers under the burdens of their Relatives, whom I shall consider by and by. Onely observe this;
And if the Sons be pious, or return to an early and a severe course of Holy living, they Are to be remedied as other innocent and pious Persons Are, who Are sufferers under the burdens of their Relatives, whom I shall Consider by and by. Only observe this;
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that no publick or imaginative disavowings no ceremonial and pompous rescission of our Fathers crimes can be sufficient to interrupt the succession of the curse,
that no public or imaginative disavowings no ceremonial and pompous rescission of our Father's crimes can be sufficient to interrupt the succession of the curse,
and this is clearly proved (and it will help to explicate that difficult saying of our B. Saviour,) Wo unto you ▪ for ye build the sepulchre of the Prophets and your Fathers killed them:
and this is clearly proved (and it will help to explicate that difficult saying of our B. Saviour,) Woe unto you ▪ for you built the Sepulchre of the prophets and your Father's killed them:
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and in words disclaim•d their Fathers sin, but in deeds and designe they approved it. 1. Because they secretly wish'd all such persons dead; colebant mortuos quos nollent Superstites:
and in words disclaim•d their Father's since, but in Deeds and Design they approved it. 1. Because they secretly wished all such Persons dead; colebant Mortuos quos nollent Superstitious:
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In charity to themselves some men wish their enemies in Heaven, and would be at charges for a monument for them, that their malice and their power and their bones might rest in the same grave:
In charity to themselves Some men wish their enemies in Heaven, and would be At charges for a monument for them, that their malice and their power and their bones might rest in the same grave:
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and yet that wish, and that expence is no testimony of their Charity but of their anger. 2. These men were willing that the monuments of those Prophets should remain and be a visible affrightment to all such bold persons and severe reprehenders as they were;
and yet that wish, and that expense is no testimony of their Charity but of their anger. 2. These men were willing that the monuments of those prophets should remain and be a visible affrightment to all such bold Persons and severe reprehenders as they were;
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which if they had done really, they being children of persecutors, and much lesse could the adorning of the Prophets sepulchres have been just cause of a wo from Christ;
which if they had done really, they being children of persecutors, and much less could the adorning of the prophets sepulchres have been just cause of a woe from christ;
He goes on to imitate them, and therefore to fill up their measure, and to reap a full treasure of wrath. 3. But concerning the third; there is yet more difficulty.
He Goes on to imitate them, and Therefore to fill up their measure, and to reap a full treasure of wrath. 3. But Concerning the third; there is yet more difficulty.
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Those sons that inherit their Fathers sins by possessing the price of their Fathers souls, that is, by enjoying the goods gotten by their Fathers rapine, may certainly quit the inheritance of the curse,
Those Sons that inherit their Father's Sins by possessing the price of their Father's Souls, that is, by enjoying the goods got by their Father's rapine, may Certainly quit the inheritance of the curse,
for when by law the possession is established, though the Grandfather entred like a thief, yet the Grand-child is bonae fidei possessor, and may enjoy it justly:
for when by law the possession is established, though the Grandfather entered like a thief, yet the Grandchild is bonae fidei possessor, and may enjoy it justly:
and therefore if the son continues to oppresse the same person, whom his Father first injured, he may well expect to be the heire of his Fathers curse,
and Therefore if the son continues to oppress the same person, whom his Father First injured, he may well expect to be the heir of his Father's curse,
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And if any of my Ancestors was a Tenant, and a servant, and held his lands as a Villane to his Lord, his posterity also must do so, though accidentally they become noble.
And if any of my Ancestors was a Tenant, and a servant, and held his Lands as a Villain to his Lord, his posterity also must do so, though accidentally they become noble.
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* There was a custome among the Greeks that the children of them that dyed of consumptions or dropsies, all the while their Fathers bodies were burning in their funeral piles did sit with their feet in cold water, hoping that such a lustration,
* There was a custom among the Greeks that the children of them that died of consumptions or dropsies, all the while their Father's bodies were burning in their funeral piles did fit with their feet in cold water, hoping that such a lustration,
but we may be sure, that if we wash (not our feet, but) our hands of all the unjust purchases which our Fathers have transmitted to us, their hydropick thirst of wealth shall not transmit to us a consumption of estate, or any other curse.
but we may be sure, that if we wash (not our feet, but) our hands of all the unjust purchases which our Father's have transmitted to us, their hydropic thirst of wealth shall not transmit to us a consumption of estate, or any other curse.
so the Heires and sons of families, are to remove from their house the curse descending from their Fathers loins, by 1. Acts of disavowing the sins of their Ancestors, 2. By praying for pardon, 3. by being humbled for them, 4. By renouncing the example and, 5. Quitting the affection to the crimes, 6. By not imitaing the actions in Kinde, or in semblance and similitude;
so the Heirs and Sons of families, Are to remove from their house the curse descending from their Father's loins, by 1. Acts of disavowing the Sins of their Ancestors, 2. By praying for pardon, 3. by being humbled for them, 4. By renouncing the Exampl and, 5. Quitting the affection to the crimes, 6. By not imitaing the actions in Kind, or in semblance and similitude;
Many of the Ancestors of Abraham were persons not noted for religion; but suffered in the publike impiety, and almost universal idolatry of their ages;
Many of the Ancestors of Abraham were Persons not noted for Religion; but suffered in the public impiety, and almost universal idolatry of their ages;
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and yet all the evils that could thence descend upon the family, were wiped off; and God began to reckon with Abraham upon a new stock of blessings and piety;
and yet all the evils that could thence descend upon the family, were wiped off; and God began to reckon with Abraham upon a new stock of blessings and piety;
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and what ever evils did chance to them in the descending ages, were but single evils, in respect of that treasure of mercies which the fathers piety had obtained to the whole nation.
and what ever evils did chance to them in the descending ages, were but single evils, in respect of that treasure of Mercies which the Father's piety had obtained to the Whole Nation.
and when for sin they all died in their way to Canaan, two onely excepted, God so ordered it, that they were all reckoned as single deaths, the Nation still descending like a river whose waters were drunk up for the beauvrage of an army,
and when for since they all died in their Way to Canaan, two only excepted, God so ordered it, that they were all reckoned as single death's, the nation still descending like a river whose waters were drunk up for the beauvrage of an army,
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but still God remembred his promise which he made with their forefathers, and that breach was made up After this we finde a greater rupture made ▪ and ten tribes fell into idolatry,
but still God remembered his promise which he made with their Forefathers, and that breach was made up After this we find a greater rupture made ▪ and ten tribes fell into idolatry,
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and then they were rooted out, and the old covenant cast off, and God delighted no more to be called the God of Abraham; but the Father of our Lord Jesus Christ.
and then they were rooted out, and the old Covenant cast off, and God delighted no more to be called the God of Abraham; but the Father of our Lord jesus christ.
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as that all necessary expences, and dutyes for his own soul being first discharged, it may be remarkeable in great expressions it may be exemplar to all the family, it may be of universal efficacie, large in the extension of parts, deep in the intension of degrees:
as that all necessary expenses, and duties for his own soul being First discharged, it may be remarkable in great expressions it may be exemplar to all the family, it may be of universal efficacy, large in the extension of parts, deep in the intention of Degrees:
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and hopes of glory, but shall be a quickning spirit, active and communicative of ablessing, not onely to the trunk of the tree to the body and rightly descending line,
and hope's of glory, but shall be a quickening Spirit, active and communicative of ablessing, not only to the trunk of the tree to the body and rightly descending line,
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And this was the way that was prescribed to the family of Eli, upon whom a sad curse was intailed that there should not be an old man of the family for ever,
And this was the Way that was prescribed to the family of Eli, upon whom a sad curse was intailed that there should not be an old man of the family for ever,
and God was intreated to revoke his decree, to be reconciled to the family, to restore them to the common condition of men, from whence they stood separate by the displeasure of God against the crime of Eli, and his Sons Hophni and Phinehas. This course is sure either to take off the judgement,
and God was entreated to revoke his Decree, to be reconciled to the family, to restore them to the Common condition of men, from whence they stood separate by the displeasure of God against the crime of Eli, and his Sons Hophni and Phinehas. This course is sure either to take off the judgement,
2. It is of great use for the securing of families, that every Master of a family order his life so that his piety and vertue be as communicative as is posible;
2. It is of great use for the securing of families, that every Master of a family order his life so that his piety and virtue be as communicative as is possible;
Every man that would either cut off the title of an old curse, or secure a blessing upon a new stock, must make vertue as large in the fountain as he can that it may the sooner water all his Relatives with fruitfulnesse and blessings.
Every man that would either Cut off the title of an old curse, or secure a blessing upon a new stock, must make virtue as large in the fountain as he can that it may the sooner water all his Relatives with fruitfulness and blessings.
much more shall it be effectual to greater blessings when the Parents take care that the children shall be actually pious, full of sobriety, full of religion,
much more shall it be effectual to greater blessings when the Parents take care that the children shall be actually pious, full of sobriety, full of Religion,
for so the sacrifice upon whose neck the Priests knife doth fall, is so far from being accursed, that it helps to get a blessing to all that joyn in the oblation:
for so the sacrifice upon whose neck the Priests knife does fallen, is so Far from being accursed, that it helps to get a blessing to all that join in the oblation:
Thus the sons of Rechab obtain•d the blessing of an enduring and blessed family, because they were most strict & religious observers of their fathers precept,
Thus the Sons of Rechab obtain•d the blessing of an enduring and blessed family, Because they were most strict & religious observers of their Father's precept,
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Such things as these which are extraordinary egressions and transvolations beyond the ordinary course of an even piety, God loves to reward with an extraordinary favour;
Such things as these which Are extraordinary egressions and transvolations beyond the ordinary course of an even piety, God loves to reward with an extraordinary favour;
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and that is, that all parents and fathers of families, from whose loyns a blessing or a curse usually does descend, be very carefull, not onely generally in all the actions of their lives (for that I have already pressed) but, particularly in the matter of repentance;
and that is, that all Parents and Father's of families, from whose loins a blessing or a curse usually does descend, be very careful, not only generally in all the actions of their lives (for that I have already pressed) but, particularly in the matter of Repentance;
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& his sins are not so perfectly renounced, or hated as they ought, the parts of repentance which are left unfinished do sometimes fall upon the heads,
& his Sins Are not so perfectly renounced, or hated as they ought, the parts of Repentance which Are left unfinished do sometime fallen upon the Heads,
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And after all this, adde a continual, a servent, a hearty, a never ceasing prayer for thy children, ever remembring when they beg a blessing, that God hath put much of their fortune into your hands;
And After all this, add a continual, a servient, a hearty, a never ceasing prayer for thy children, ever remembering when they beg a blessing, that God hath put much of their fortune into your hands;
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They are punished with a double torture in the shame and paines of the damned, who dying Enemies to God have left an inventary of sins and wrath to be divided amongst their children.
They Are punished with a double torture in the shame and pains of the damned, who dying Enemies to God have left an inventary of Sins and wrath to be divided among their children.
and do illustrious actions, and begin the blessing of their family upon a new stock; for as from the eyes of some persons, there shoots forth a visible influence;
and do illustrious actions, and begin the blessing of their family upon a new stock; for as from the eyes of Some Persons, there shoots forth a visible influence;
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and (they say) that an usuter knows an usurer, and one rich man another, there being by the very manners of men contracted a similitude of nature, and a communication of effects:
and (they say) that an usuter knows an usurer, and one rich man Another, there being by the very manners of men contracted a similitude of nature, and a communication of effects:
so in parents and their children there is so great a society of nature and of manners, of blessing and of cursing, that an evil parent cannot perish in a single death;
so in Parents and their children there is so great a society of nature and of manners, of blessing and of cursing, that an evil parent cannot perish in a single death;
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and the hollownesse of valleys, receives species, or visible forms from these objects, but he beholds them onely by that light which proceeds from himself:
and the hollowness of valleys, receives species, or visible forms from these objects, but he beholds them only by that Light which proceeds from himself:
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he receives reflexes and returns from us, and these he calls glorifications of himself, but they are such which are made so by his own gracious acceptation.
he receives reflexes and returns from us, and these he calls glorifications of himself, but they Are such which Are made so by his own gracious acceptation.
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For God cannot be glorified by any thing but by himself, and by his own instruments, which he makes as mirrours to reflect his own excellency, that by seeing the glory of such emanations, he may rejoyce in his own works,
For God cannot be glorified by any thing but by himself, and by his own Instruments, which he makes as mirrors to reflect his own excellency, that by seeing the glory of such emanations, he may rejoice in his own works,
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But above all, God rejoyced in his Holy Son, for he was the image of the Divinity, the character and expresse image of his person, in him he beheld his own Essence, his wisedom, his power, his justice,
But above all, God rejoiced in his Holy Son, for he was the image of the Divinity, the character and express image of his person, in him he beheld his own Essence, his Wisdom, his power, his Justice,
and his person, and he was that excellent instrument, designed from eternall ages to represent as in a double mirrour, not onely the glories of God to himself,
and his person, and he was that excellent Instrument, designed from Eternal ages to represent as in a double mirror, not only the Glories of God to himself,
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* For if God is glorified in the Sunne and Moon, in the rare fabrick of the honeycombs, in the discipline of Bees, in the oeconomy of Pismires, in the little houses of birds, in the curiosity of an eye, God being pleased to delight in those little images and reflexes of himself from those pretty mirrours, which like a crevice in a wall thorow a narrow perspective transmit the species of a vast excellency:
* For if God is glorified in the Sun and Moon, in the rare fabric of the Honeycombs, in the discipline of Bees, in the economy of Pismires, in the little houses of Birds, in the curiosity of an eye, God being pleased to delight in those little Images and reflexes of himself from those pretty mirrors, which like a crevice in a wall thorough a narrow perspective transmit the species of a vast excellency:
yet that they may reconcile an evil life with the hopes of heaven, have crowded this duty into so little room, that it is almost strangled and extinct;
yet that they may reconcile an evil life with the hope's of heaven, have crowded this duty into so little room, that it is almost strangled and extinct;
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certain it is, that in the stile of Scripture, repentance is the great glorification of God; and the Prophet, by calling the people to give God glory, calls upon them to repent; and so expresses both the duty and the event of it;
certain it is, that in the style of Scripture, Repentance is the great glorification of God; and the Prophet, by calling the people to give God glory, calls upon them to Repent; and so Expresses both the duty and the event of it;
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the event being [ Glory to God on high, and peace on earth, and good will towards men ] by the sole instrument of repentance. And this was it which Joshuah said to Achan, [ Give I pray thee glory to the Lord God of Israel, and make confession unto him:
the event being [ Glory to God on high, and peace on earth, and good will towards men ] by the sole Instrument of Repentance. And this was it which Joshua said to achan, [ Give I pray thee glory to the Lord God of Israel, and make Confessi unto him:
So that having strength and reason from these so many authorities, I may be free to read the words of my Text thus, [ Repent of all your sins before God cause darknesse,
So that having strength and reason from these so many authorities, I may be free to read the words of my Text thus, [ repent of all your Sins before God cause darkness,
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it must be NONLATINALPHABET a seasonable and timely repentance, a repentance which must begin before our darknesse begin, a repentance in the day time, ut dum dies est operemini, that ye may work while it is to day,
it must be a seasonable and timely Repentance, a Repentance which must begin before our darkness begin, a Repentance in the day time, ut dum dies est Operemini, that you may work while it is to day,
and instead of light and salvation which we then confidently look for, he make our state to be outer darknesse, that is, misery irremediable, misery eternall.
and instead of Light and salvation which we then confidently look for, he make our state to be outer darkness, that is, misery irremediable, misery Eternal.
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and they have lopped off so many members, that they have reduced the whole body of it to the dimensions of a little finger, sacrificing their childhood to vanity, their youth to lust,
and they have lopped off so many members, that they have reduced the Whole body of it to the dimensions of a little finger, sacrificing their childhood to vanity, their youth to lust,
they will pray and ask God forgivenesse, and receive the holy Sacrament, and leave their goods behinde them, disposing them to their friends and relatives,
they will pray and ask God forgiveness, and receive the holy Sacrament, and leave their goods behind them, disposing them to their Friends and relatives,
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and if after all this they die quietly, and like a lambe, and be •anoniz'd by a brib'd flatterer in a funerall sermon, they make no doubt but they are children of the kingdom,
and if After all this they die quietly, and like a lamb, and be •anonized by a bribed flatterer in a funeral sermon, they make no doubt but they Are children of the Kingdom,
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and yet I wish there were none in the world, or none amongst us, who cannot remember that ever they have done this little towards the abolition of their multitudes of sins;
and yet I wish there were none in the world, or none among us, who cannot Remember that ever they have done this little towards the abolition of their Multitudes of Sins;
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] and if we observe the threnes and sad accents of the Prophet Jeremy when he wept for the sins of his Nation, the heart-breakings of David when he mourned for his adultery and murder,
] and if we observe the threnes and sad accents of the Prophet Jeremiah when he wept for the Sins of his nation, the Heart-breakings of David when he mourned for his adultery and murder,
and that it is not every breath of a sigh, or moisture of a tender eye, not every crying [ Lord have mercy upon me ] that is such a sorrow as begins our restitution to the state of grace and Divine favour:
and that it is not every breath of a sighs, or moisture of a tender eye, not every crying [ Lord have mercy upon me ] that is such a sorrow as begins our restitution to the state of grace and Divine favour:
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but such a sorrow that really condemnes our selves, and by an active, effectual sentence declares us worthy of stripes and death, of sorrow and eternall paines,
but such a sorrow that really condemns our selves, and by an active, effectual sentence declares us worthy of stripes and death, of sorrow and Eternal pains,
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and although all sorrow for sins hath not the same expression, nor the same degree of pungency and sensitive trouble (which differs according to the temper of the body custome, the sexe, and accidental tendernesse) yet it is not a Godly sorrow unlesse it really produce these effects;
and although all sorrow for Sins hath not the same expression, nor the same degree of pungency and sensitive trouble (which differs according to the temper of the body custom, the sex, and accidental tenderness) yet it is not a Godly sorrow unless it really produce these effects;
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which if it expresse not in tears and hearty complaints, must be expressed in watchings and strivings against sin, in confessing the goodnesse and justice of God threatning or punishing us, in patiently bearing the rod of God, in confession of our sins, in accusation of our selves, in perpetual begging of pardon,
which if it express not in tears and hearty complaints, must be expressed in watchings and strivings against since, in confessing the Goodness and Justice of God threatening or punishing us, in patiently bearing the rod of God, in Confessi of our Sins, in accusation of our selves, in perpetual begging of pardon,
and produce such a daughter, which must live long, and grow from an Embryo to an infant, from infancy to childhood, from thence to the fulnesse of the stature of Christ,
and produce such a daughter, which must live long, and grow from an Embryo to an infant, from infancy to childhood, from thence to the fullness of the stature of christ,
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Let us therefore beg of God (as Calebs daughter did of her Father) dedisti mihi terram aridam, da etiam & irrig•am, thou hast given me a dry land, give me also a land of waters, a dwelling place in tears, rivers of tears, ut quoniam non sumus digni oculos orando ad coelum levare, at simus digni oculos plorando caecare, as Saint Austins expression is, that because we are not worthy to lift up our eyes to heaven in prayer,
Let us Therefore beg of God (as Calebs daughter did of her Father) dedisti mihi terram aridam, da etiam & irrig•am, thou hast given me a dry land, give me also a land of waters, a Dwelling place in tears, Rivers of tears, ut quoniam non sumus Worthy Eyes Praying ad coelum levare, At Simus Worthy Eyes plorando caecare, as Saint Austins expression is, that Because we Are not worthy to lift up our eyes to heaven in prayer,
yet we may be worthy to weep our selves blinde for sin, the meaning is, that we beg sorrow of God, such a sorrow as may be sufficient to quench the flames of lust,
yet we may be worthy to weep our selves blind for since, the meaning is, that we beg sorrow of God, such a sorrow as may be sufficient to quench the flames of lust,
It is reported of the Mother of Peter Lombard, Gratian, and Comestor, that she having had three sons begotten in unhallowed embraces, upon her deathbed did omit the recitation of those crimes to her confessour;
It is reported of the Mother of Peter Lombard, Gratian, and Comestor, that she having had three Sons begotten in unhallowed embraces, upon her deathbed did omit the recitation of those crimes to her confessor;
that is, confesse our sin, accuse our selves, condemn the action by hearty sentence; and then, if it hath no other emanation but fasting and prayer for its pardon,
that is, confess our since, accuse our selves, condemn the actium by hearty sentence; and then, if it hath no other emanation but fasting and prayer for its pardon,
* Nay, if we proceed further, to the greatest expressions of humiliation (parts of which I reckon, fasting, praying for pardon, judging and condemning of our selves by instances of a present indignation against a crime) yet unlesse this proceed so far as to a total deletion of the sin, to the extirpation of every vitious habit, God is not glorified by our repentance,
* Nay, if we proceed further, to the greatest expressions of humiliation (parts of which I reckon, fasting, praying for pardon, judging and condemning of our selves by instances of a present Indignation against a crime) yet unless this proceed so Far as to a total deletion of the since, to the extirpation of every vicious habit, God is not glorified by our Repentance,
But if after all the forms of confession and sorrow, fasting, and humiliation, and pretence of doing the will of God, we spare Agag and the fattest of the cattel, our delicious sins,
But if After all the forms of Confessi and sorrow, fasting, and humiliation, and pretence of doing the will of God, we spare Agag and the Fattest of the cattle, our delicious Sins,
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yet we must be curious for now onely the repentance properly begins) that it be not onely like the springings of the thorny or the high way ground, soon up and soon down:
yet we must be curious for now only the Repentance properly begins) that it be not only like the springings of the thorny or the high Way ground, soon up and soon down:
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and they keep it till their appetite returnes ▪ and then their resolution unt•es like the cords of vanity or the gossamere against the violence of the Northen winde.
and they keep it till their appetite returns ▪ and then their resolution unt•es like the cords of vanity or the Gossamer against the violence of the Northern wind.
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and the sin goes off with unquietnesse and regret, and the appetite falls down like a horseleech when it is ready to burst with putrifaction and an unwholsome plethory;
and the since Goes off with unquietness and regret, and the appetite falls down like a horseleech when it is ready to burst with putrefaction and an unwholesome plethory;
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How many drunken persons, how many Swearers resolve daily and hourely against their sin, and yet act them not once the lesse for all their insinite heape of shamefully retreating purposes * That resolution that begins upon just grounds of sorrow and severe judgement, upon fear and love, that is made in the midst of a temptation, that is inquisitive into all the means and instruments of the cure, that prayes perpetually against a sin;
How many drunken Persons, how many Swearers resolve daily and hourly against their since, and yet act them not once the less for all their Infinite heap of shamefully retreating Purposes * That resolution that begins upon just grounds of sorrow and severe judgement, upon Fear and love, that is made in the midst of a temptation, that is inquisitive into all the means and Instruments of the cure, that prays perpetually against a since;
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when the ague is retired till its period returnes, are dangerously mistaken. Those intervals of imperfect and fallacious resolution, are nothing but states of death:
when the ague is retired till its Period returns, Are dangerously mistaken. Those intervals of imperfect and fallacious resolution, Are nothing but states of death:
and chastity is the contesting against a proud and an imperious lust, active flesh, and insinuating temptation) And what doth he resolve against who can no more be tempted to the sin of unchastity then he can returne back again to his youth and vigour.
and chastity is the contesting against a proud and an imperious lust, active Flesh, and insinuating temptation) And what does he resolve against who can no more be tempted to the since of unchastity then he can return back again to his youth and vigour.
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or reason, or covenant, or revelation are we taught to distinguish the resolution of a dying man from the purposes of a living and vigorous person? Suppose a man in his youth and health mooved by consideration of the irregularity and deformity, of sin, the danger of its productions, the wrath and displeasure of Almightie God, should resolve to leave the puddles of impurity,
or reason, or Covenant, or Revelation Are we taught to distinguish the resolution of a dying man from the Purposes of a living and vigorous person? Suppose a man in his youth and health moved by consideration of the irregularity and deformity, of since, the danger of its productions, the wrath and displeasure of Almighty God, should resolve to leave the puddles of impurity,
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And can it be imagined that a resolution in our health and life shall be ineffectual without performance and shall a resolution barely such, do any Good upon our deathbed? Can such purposes prevail against a long impiety rather then against a young and a newly begun state of sin? Will God at an easier rate pardon the sins of fifty or sixty yeers,
And can it be imagined that a resolution in our health and life shall be ineffectual without performance and shall a resolution barely such, do any Good upon our deathbed? Can such Purposes prevail against a long impiety rather then against a young and a newly begun state of since? Will God At an Easier rate pardon the Sins of fifty or sixty Years,
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before their last sicknesse, never thinking to return into the wayes of God, from whence they have wandred all their life, never renewing their resolutions and vows of holy living;
before their last sickness, never thinking to return into the ways of God, from whence they have wandered all their life, never renewing their resolutions and vows of holy living;
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When ever our holy purposes are renewed, unlesse God gives us time to act them, to mortifie and subdue our lusts, to conquer and subdue the whole kingdom of sin, to rise from our grave and be clothed with nerves and flesh and a new skin, to overcome our deadly sicknesses,
When ever our holy Purposes Are renewed, unless God gives us time to act them, to mortify and subdue our Lustiest, to conquer and subdue the Whole Kingdom of since, to rise from our grave and be clothed with nerves and Flesh and a new skin, to overcome our deadly Sicknesses,
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* For when a man hath contracted a long habit of sin, and it hath been growing upon him ten or twenty, fourty or fifty yeers, whose acts he hath daily or hourly repeated,
* For when a man hath contracted a long habit of since, and it hath been growing upon him ten or twenty, fourty or fifty Years, whose acts he hath daily or hourly repeated,
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and they are grown to a second nature to him, and have so prevailed upon the ruines of his spirit, that the man is taken captive by the Devil at his will, he is fast bound as a slave tugging at the oar, that he is grown in love with his fetters,
and they Are grown to a second nature to him, and have so prevailed upon the ruins of his Spirit, that the man is taken captive by the devil At his will, he is fast bound as a slave tugging At the oar, that he is grown in love with his fetters,
and longs to be doing the work of sin, is it likely that all this progresse and groweth in sin (in the wayes of which he runs fast without any impediment) is it (I say) likely, that a few dayes or weeks of sicknesse can recover him? [ the especiall hindrances of that state I shall afterwards consider ] but, Can a man be supposed so prompt to piety and holy living, a man (I mean) that hath lived wickedly a long time together, can he be of so ready and active a vertue upon the sudden,
and longs to be doing the work of since, is it likely that all this progress and grows in since (in the ways of which he runs fast without any impediment) is it (I say) likely, that a few days or weeks of sickness can recover him? [ the especial hindrances of that state I shall afterwards Consider ] but, Can a man be supposed so prompt to piety and holy living, a man (I mean) that hath lived wickedly a long time together, can he be of so ready and active a virtue upon the sudden,
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and resolutions to lead a new life ] should begin, [ before our feet stumble upon the dark mountains, ] lest we leave the work onely resolved upon to be begun, which, it is necessary we should in many degrees finish if ever we mean to escape the eternall darknesse:
and resolutions to led a new life ] should begin, [ before our feet Stumble upon the dark Mountains, ] lest we leave the work only resolved upon to be begun, which, it is necessary we should in many Degrees finish if ever we mean to escape the Eternal darkness:
For that we should actually abolish the whole body of sin and death, that we should crucifie the old man with his lusts, that we should lay aside every weight, and the sin that doth so easily beset us, that we should cast away the works of darknesse, that we should awake from sleep, and arise from death, that we should redeem the time, that we should cleanse our hands and purifie our hearts, that we should have escaped the corruption, (all the corruption) that is in the whole world through lust, that nothing of the old leaven should remain in us, but that we be wholly a new lump, throughly transformed and changed in the image of our minde:
For that we should actually Abolah the Whole body of since and death, that we should crucify the old man with his Lustiest, that we should lay aside every weight, and the since that does so Easily beset us, that we should cast away the works of darkness, that we should awake from sleep, and arise from death, that we should Redeem the time, that we should cleanse our hands and purify our hearts, that we should have escaped the corruption, (all the corruption) that is in the Whole world through lust, that nothing of the old leaven should remain in us, but that we be wholly a new lump, thoroughly transformed and changed in the image of our mind:
And in this sense Confession will obtain our pardon; and humiliation will be accepted; and our holy purposes, and pious resolutions shall be accounted for;
And in this sense Confessi will obtain our pardon; and humiliation will be accepted; and our holy Purposes, and pious resolutions shall be accounted for;
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as to procure so much of the pardon, to do so much of the work of restitution, that God will admit the returning man to a further degree of emendation, to a neerer possibility of working out his salvation:
as to procure so much of the pardon, to do so much of the work of restitution, that God will admit the returning man to a further degree of emendation, to a nearer possibility of working out his salvation:
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but then if this sorrow, and confession, and strong purposes begin then when our life is declined towards the West, and is now ready to set in darknesse and a dismall night;
but then if this sorrow, and Confessi, and strong Purposes begin then when our life is declined towards the West, and is now ready to Set in darkness and a dismal night;
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when these imperfect acts may be consummate, and perfected in the actuall performing those parts of holy life, to which they were ordained, in the nature of the thing, and the purposes of God.
when these imperfect acts may be consummate, and perfected in the actual performing those parts of holy life, to which they were ordained, in the nature of the thing, and the Purposes of God.
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Lastly, suppose all this be done, and that by a long course of strictnesse and severity, mortification and circumspection we have overcome all our vitious and baser habits contracted and grown upon us,
Lastly, suppose all this be done, and that by a long course of strictness and severity, mortification and circumspection we have overcome all our vicious and baser habits contracted and grown upon us,
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yet all this is but the one half of repentance; (so infinitely mistaken is the world, to think any thing to be enough to make up repentance;) but to renew us,
yet all this is but the one half of Repentance; (so infinitely mistaken is the world, to think any thing to be enough to make up Repentance;) but to renew us,
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We must not onely have overcome sin, but we must after great diligence have acquired the habits of all those Christian graces which are necessary in the transaction of our affairs, in all relations to God,
We must not only have overcome since, but we must After great diligence have acquired the habits of all those Christian graces which Are necessary in the transaction of our affairs, in all relations to God,
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all the reward of such a poenitent is, that when he hath escaped the corruption of the world, he hath also escaped those heavy judgements which threatned his ruine.
all the reward of such a penitent is, that when he hath escaped the corruption of the world, he hath also escaped those heavy Judgments which threatened his ruin.
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If a servant have not rob•d his Master, nor offered to fly from his bondage, he shall scape the Furea, his flesh shall not be exposed to birds or fishes;
If a servant have not rob•d his Master, nor offered to fly from his bondage, he shall escape the Furea, his Flesh shall not be exposed to Birds or Fish;
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but we shall never enter into the joy of our Lord, unlesse after we have put off the old man with his affections and lusts, we also put on the new man in righteousnesse and holinesse of life.
but we shall never enter into the joy of our Lord, unless After we have put off the old man with his affections and Lustiest, we also put on the new man in righteousness and holiness of life.
we must be reduced to our first estate, and make some proportionable returns of duty, for our sad omissions, and great violations of our Baptismal vow.
we must be reduced to our First estate, and make Some proportionable returns of duty, for our sad omissions, and great violations of our Baptismal Voelli.
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that man hath much to do to make his garments clean, to purifie his soul, to take off all the stains of sin, that his spirit may be presented pure to the eyes of God who beholds no impurity.
that man hath much to do to make his garments clean, to purify his soul, to take off all the stains of since, that his Spirit may be presented pure to the eyes of God who beholds no impurity.
many degrees of pride left unrooted up, many inroads of intemperance, or beginnings of excesse, much indevotion and backwardnesse in religion, many temptations to contest against,
many Degrees of pride left unrooted up, many inroads of intemperance, or beginnings of excess, much indevotion and backwardness in Religion, many temptations to contest against,
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difficult (I say) to a righteous, a sober, and well living person) where shall the ungodly and the sinner appear? What shall become of him who by his evil life hath not onely removed himself from the affections,
difficult (I say) to a righteous, a Sobrium, and well living person) where shall the ungodly and the sinner appear? What shall become of him who by his evil life hath not only removed himself from the affections,
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Secondly, by shewing the necessities, the absolute necessities of a holy life, and what it means in Scripture to [ live holily ]. Thirdly, by considering what directions or intimations we have concerning the last time of beginning to repent;
Secondly, by showing the necessities, the absolute necessities of a holy life, and what it means in Scripture to [ live holily ]. Thirdly, by considering what directions or intimations we have Concerning the last time of beginning to Repent;
those aprons of fig-leaves which men use for their shelter to palliate their sin, and to hide themselves, from that, from which no rocks or mountains shall protect them, though they fall upon them;
those aprons of Fig leaves which men use for their shelter to palliate their since, and to hide themselves, from that, from which no Rocks or Mountains shall Pact them, though they fallen upon them;
but now if we will see repentance in its stature and integrity of constitution described, we shall finde it to be the one half of all that which God requires of Christians.
but now if we will see Repentance in its stature and integrity of constitution described, we shall find it to be the one half of all that which God requires of Christians.
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Faith and Repentance are the whole duty of a Christian. Faith is a sacrifice of the understanding to God: Repentance sacrifices the whole will: That, gives the knowing;
Faith and Repentance Are the Whole duty of a Christian. Faith is a sacrifice of the understanding to God: Repentance Sacrifices the Whole will: That, gives the knowing;
of which he enumerates two principal articles [ resurrection of the dead, and eternal judgement ] whatsoever is practical, all the whole duty of man, the practise of all obedience is called [ repentance from dead works ] which,
of which he enumerates two principal Articles [ resurrection of the dead, and Eternal judgement ] whatsoever is practical, all the Whole duty of man, the practice of all Obedience is called [ Repentance from dead works ] which,
in which I suppose you may see every lineament of this great duty described, that you may no longer mistake a grashopper for an Eagle, Sorrow and holy purposes,
in which I suppose you may see every lineament of this great duty described, that you may no longer mistake a grasshopper for an Eagl, Sorrow and holy Purposes,
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and this, without the interruption by a deadly sin, [ without committing iniquity ] to make restitution of all the wrongs he hath done, all the unjust money he hath taken, all the oppressions he hath committed, all that must be satisfied for,
and this, without the interruption by a deadly since, [ without committing iniquity ] to make restitution of all the wrongs he hath done, all the unjust money he hath taken, all the oppressions he hath committed, all that must be satisfied for,
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that this place of Ezekiel is it which is so often mistaken for that common saying, At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance, saith the Lord ] For although at what time soever a sinner does repent (as repentance is now explained) God will forgive him,
that this place of Ezekielem is it which is so often mistaken for that Common saying, At what time soever a sinner repents him of his Sins from the bottom of his heart I will put all his wickedness out of my remembrance, Says the Lord ] For although At what time soever a sinner does Repent (as Repentance is now explained) God will forgive him,
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yet there are no such words in the whole Bible, nor any neerer to the sense of them then the words I have now read to you, out of the Prophet Ezekiel.
yet there Are no such words in the Whole bible, nor any nearer to the sense of them then the words I have now read to you, out of the Prophet Ezekielem.
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You may see it described in the 2 Cor. 7. 11. Godly sorrow worketh repentance. Well? but what is that repentance which is so wrought? This it is, Behold the self same thing that ye sorrowed after a godly sort, what carefulnesse it wrought in you,
You may see it described in the 2 Cor. 7. 11. Godly sorrow works Repentance. Well? but what is that Repentance which is so wrought? This it is, Behold the self same thing that you sorrowed After a godly sort, what carefulness it wrought in you,
And in pursuance of this truth, the primitive Church did not admit a sinning person to the publike communions with the faithfull, till besides their sorrow they had spent some years in an NONLATINALPHABET in doing good works and holy living;
And in pursuance of this truth, the primitive Church did not admit a sinning person to the public communions with the faithful, till beside their sorrow they had spent Some Years in an in doing good works and holy living;
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Now Consider whether this be imaginable or possible to be done upon our deathbed, when a man is frighted into an involuntary, a sudden and unchosen piety; NONLATINALPHABET, saith Hierocles.
Now Consider whither this be imaginable or possible to be done upon our deathbed, when a man is frighted into an involuntary, a sudden and unchosen piety;, Says Hierocles.
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He that never repents till a violent fear be upon him, till he apprehend himself to be in the jawes of death, ready to give up his unready and unprepared accounts, till he sees the Judge sitting in all the addresses of dreadfulnesse and Majesty, just now (as he beleeves) ready to pronounce that fearfull and intolerable sentence of [ Go ye cursed into everlasting fire ] this man does nothing for the love of God, nothing for the love of vertue;
He that never repents till a violent Fear be upon him, till he apprehend himself to be in the Jaws of death, ready to give up his unready and unprepared accounts, till he sees the Judge sitting in all the Addresses of dreadfulness and Majesty, just now (as he believes) ready to pronounce that fearful and intolerable sentence of [ Go you cursed into everlasting fire ] this man does nothing for the love of God, nothing for the love of virtue;
But suppose this man in his health, and the middest of all his lust, it is evident that there are some circumstances of action in which the man would have refused to commit his most pleasing sin.
But suppose this man in his health, and the midst of all his lust, it is evident that there Are Some Circumstances of actium in which the man would have refused to commit his most pleasing since.
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Would not the son of Tarquin have refused to ravish Lucrece if Junius Brutus had been by him? Would the impurest person in the world act his lust in the market place? or drink off an intemperate goblet if a dagger were placed at his throat? In these circumstances, their fear would make them declare against the present acting their impurities.
Would not the son of Tarquin have refused to ravish Lucrece if Junius Brutus had been by him? Would the impurest person in the world act his lust in the market place? or drink off an intemperate goblet if a dagger were placed At his throat? In these Circumstances, their Fear would make them declare against the present acting their Impurities.
If there had been time to cure his sin, and to live the life of grace, I deny not but God might have begun his conversion with so great a fear, that he should never have wiped off its impression;
If there had been time to cure his since, and to live the life of grace, I deny not but God might have begun his conversion with so great a Fear, that he should never have wiped off its impression;
and intolerable cause, no act of choice, or vertue, but of sorrow, a deserved sorrow, and a miserable, unchosen, unavoidable fear, — moriensque recepit Quas nollet victurus aquas —
and intolerable cause, no act of choice, or virtue, but of sorrow, a deserved sorrow, and a miserable, unchosen, unavoidable Fear, — moriensque recepit Quas Nollet victurus Aquas —
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Let it not be put off to that time when a man hath scarce time enough to reckon all those particular duties which make up the integrity of its constitution ▪ Will any man hunt the wild boare in his garden,
Let it not be put off to that time when a man hath scarce time enough to reckon all those particular duties which make up the integrity of its constitution ▪ Will any man hunt the wild boar in his garden,
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and hope to become very learned in his old age, and upon his deathbed, as well as a vitious person, may think to recover from all his ignorances and prejudicate opinions, from all his false principles and evil customs, from his wicked inclinations and ungodly habits, from his fondnesses of vice,
and hope to become very learned in his old age, and upon his deathbed, as well as a vicious person, may think to recover from all his ignorances and prejudicate opinions, from all his false principles and evil customs, from his wicked inclinations and ungodly habits, from his fondnesses of vice,
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But I consider these things. 1 That he that resolves to sin upon a resolution to repent, by every act of sin, makes himself more uncapable of repenting, by growing more in love with sin, by remembring its pleasures, by serving it once more,
But I Consider these things. 1 That he that resolves to since upon a resolution to Repent, by every act of since, makes himself more uncapable of repenting, by growing more in love with since, by remembering its pleasures, by serving it once more,
This is to scare a man, not to allure him, and so is the other when we understand it truely. 3. For I consider, He that repents, wishes he had never done that sin.
This is to scare a man, not to allure him, and so is the other when we understand it truly. 3. For I Consider, He that repents, wishes he had never done that since.
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He that hath committed sins after baptisme, is fallen out of the favour of God, is tied to hard duty for the time to come, to cry vehemently unto God, to call night and day for pardon, to be in great fear and tremblings of heart,
He that hath committed Sins After Baptism, is fallen out of the favour of God, is tied to hard duty for the time to come, to cry vehemently unto God, to call night and day for pardon, to be in great Fear and tremblings of heart,
And now, suppose that you can repent when you will, that is, that you can grieve when you will, (though no man can do it, no man can grieve when he please) though he could shed tears when he list, he cannot grieve without a real,
And now, suppose that you can Repent when you will, that is, that you can grieve when you will, (though no man can do it, no man can grieve when he please) though he could shed tears when he list, he cannot grieve without a real,
suppose (I say) all these impssibilities, yet since, repentance does suppose a man to be in a state of such real misery that he hath reason to curse the day in which he sinned, is this a fit argument to invite a man, that is in his wits, to sin? to sin in hope of repentance? as if dangers of falling into hell,
suppose (I say) all these impssibilities, yet since, Repentance does suppose a man to be in a state of such real misery that he hath reason to curse the day in which he sinned, is this a fit argument to invite a man, that is in his wits, to since? to since in hope of Repentance? as if dangers of falling into hell,
and a perpetual labour, and a never ceasing trembling, and a troubled conscience and a sorrowful spirit were fit things to be desired or hoped for. The sum is this.
and a perpetual labour, and a never ceasing trembling, and a troubled conscience and a sorrowful Spirit were fit things to be desired or hoped for. The sum is this.
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2. The second generall consideration is, The necessity, the absolute necessity of holy living, God hath made a Covenant with us, that we must give up our selves, bodies and souls, not a dying,
2. The second general consideration is, The necessity, the absolute necessity of holy living, God hath made a Covenant with us, that we must give up our selves, bodies and Souls, not a dying,
but a living, and healthfull sacrifice. He hath forgiven all our old sins, and we have bargained to quit them, from the time that we first come to Christ,
but a living, and healthful sacrifice. He hath forgiven all our old Sins, and we have bargained to quit them, from the time that we First come to christ,
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* I shall no longer insist upon this particular, but onely propound it to your consideration, To what purpose are all those Commandements in Scripture, of every page almost in it, [ of living holily, and according to the Commandements of God, of adorning the Gospel of God, of walking as in the day, of walking in light, of pure and undefiled religion, of being holy as God is holy, of being humble and meek, as Christ is humble, of putting on the Lord Jesus, of living a spirituall life, ] but that it is the purpose of God,
* I shall no longer insist upon this particular, but only propound it to your consideration, To what purpose Are all those commandments in Scripture, of every page almost in it, [ of living holily, and according to the commandments of God, of adorning the Gospel of God, of walking as in the day, of walking in Light, of pure and undefiled Religion, of being holy as God is holy, of being humble and meek, as christ is humble, of putting on the Lord jesus, of living a spiritual life, ] but that it is the purpose of God,
Now if a vitious person, when he comes to the latter end of his dayes, one that hath lived a wicked, ungodly life, can for any thing he can do upon his death-bed, be said to live a holy life;
Now if a vicious person, when he comes to the latter end of his days, one that hath lived a wicked, ungodly life, can for any thing he can do upon his deathbed, be said to live a holy life;
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but he that hopes upon this onely, for which God hath made him no promise, I must say of him as Galen said of consumptive persons, NONLATINALPHABET, the more they hope, the worse they are;
but he that hope's upon this only, for which God hath made him no promise, I must say of him as Galen said of consumptive Persons,, the more they hope, the Worse they Are;
And now it will be a vain question to ask, whether or no God cannot save a dying man that repents after a vitious life? For it is true, God can do it if he please;
And now it will be a vain question to ask, whither or not God cannot save a dying man that repents After a vicious life? For it is true, God can do it if he please;
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* And indeed the rewards of heaven are so great and glorious, and Christ burden is so light, his yoke is so easie, that it is a shamelesse impudence to expect so great glories at a lesse rate then so little a service, at a lower rate then a holy life.
* And indeed the rewards of heaven Are so great and glorious, and christ burden is so Light, his yoke is so easy, that it is a shameless impudence to expect so great Glories At a less rate then so little a service, At a lower rate then a holy life.
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What would you do if God should command you to kill your eldest son? or to work in the mines for a thousand yeers together? or to fast all thy life time with bread and water? were not heaven a great bargain even after all this? and when God requires nothing of us but to live soberly, justly,
What would you do if God should command you to kill your eldest son? or to work in the mines for a thousand Years together? or to fast all thy life time with bred and water? were not heaven a great bargain even After all this? and when God requires nothing of us but to live soberly, justly,
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and godly, (which very things of themselves, to man are a very great felicity, and necessary to his present well-being) shall we think this to be a load,
and godly, (which very things of themselves, to man Are a very great felicity, and necessary to his present well-being) shall we think this to be a load,
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But these men do like the Tyrant Dionysius, who stole from Apollo his golden cloak, and gave him a cloak of Arcadian home-spun, saying that this was lighter in summer, and warmer in winter.
But these men do like the Tyrant Dionysius, who stole from Apollo his golden cloak, and gave him a cloak of Arcadian homespun, saying that this was lighter in summer, and warmer in winter.
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Must a man repent a yeer, or two, or seven yeers, or ten, or twenty before his death? or what is the last period after which all repentance will be untimely and ineffectuall? To this captious question I have many things to oppose. 1. We have entred into covenant with God, to serve him from the day of our Baptisme to the day of our death.
Must a man Repent a year, or two, or seven Years, or ten, or twenty before his death? or what is the last Period After which all Repentance will be untimely and ineffectual? To this captious question I have many things to oppose. 1. We have entered into Covenant with God, to serve him from the day of our Baptism to the day of our death.
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He hath [ sworn this oath to us, that he would grant unto us, that we being delivered from fear of our enemies, might serve him without fear in holinesse and righteousnesse before him [ all the dayes of our life ].
He hath [ sworn this oath to us, that he would grant unto us, that we being Delivered from Fear of our enemies, might serve him without Fear in holiness and righteousness before him [ all the days of our life ].
there is no other Covenant made with us, no new beginnings of another period; but if we be returned, and sin be cancelled, and grace be actually obtained;
there is no other Covenant made with us, no new beginnings of Another Period; but if we be returned, and since be canceled, and grace be actually obtained;
or a day, or a week, but for the whole life of a Christian, or for great parts of its abode. 4. There is a certain period and time set for our repentance,
or a day, or a Week, but for the Whole life of a Christian, or for great parts of its Abided. 4. There is a certain Period and time Set for our Repentance,
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] Well! they neglected it, and then there was a time of Gods visitation which was his day; called in Scripture, [ the day of the Lord ] and because they had neglected their own day, they fell into inevitable ruine:
] Well! they neglected it, and then there was a time of God's Visitation which was his day; called in Scripture, [ the day of the Lord ] and Because they had neglected their own day, they fell into inevitable ruin:
[ Look diligently lest any fail of the grace of God, lest there be any person among you as Esau, who sold his birth-right, and afterwards when he would have inherited the blessing, he was rejected,
[ Look diligently lest any fail of the grace of God, lest there be any person among you as Esau, who sold his birthright, and afterwards when he would have inherited the blessing, he was rejected,
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And after a man is fallen into the displeasure of Almighty God, the longer he lies in his sin without repentance and emendation, the greater is his danger,
And After a man is fallen into the displeasure of Almighty God, the longer he lies in his since without Repentance and emendation, the greater is his danger,
they discovered their want of oil, they were troubled at it, they beg'd oil, they were refused, they did something towards the procuring of the oil of grace, (for they went out to buy oil) and after all this stir the bridegroom came before they had finished their journey,
they discovered their want of oil, they were troubled At it, they begged oil, they were refused, they did something towards the procuring of the oil of grace, (for they went out to buy oil) and After all this stir the bridegroom Come before they had finished their journey,
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And for such a man to despair, is not the sin, but the misery. If such persons have a promise of heaven, let them shew it, and hope it, and enjoy it;
And for such a man to despair, is not the since, but the misery. If such Persons have a promise of heaven, let them show it, and hope it, and enjoy it;
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if they have no promise, they must thank themselves, for bringing themselves into a condition without the Covenant, without a promise, hopelesse and miserable.
if they have no promise, they must thank themselves, for bringing themselves into a condition without the Covenant, without a promise, hopeless and miserable.
and we shall dishonour the sufferings and redemption of our blessed Saviour, if we make them to be a Umbrello to shelter our impious and ungodly living.
and we shall dishonour the sufferings and redemption of our blessed Saviour, if we make them to be a Umbrello to shelter our impious and ungodly living.
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But that no such person may after a wicked life repose himself in his deathbed upon Christs merits, observe but these two places of scripture [ Our Saviour Jesus Christ who gave himself for us ] what to do? that we might lives as we list? and hope to be saved by his merits? No But [ that he might redeem us from all iniquity,
But that no such person may After a wicked life repose himself in his deathbed upon Christ merits, observe but these two places of scripture [ Our Saviour jesus christ who gave himself for us ] what to do? that we might lives as we list? and hope to be saved by his merits? No But [ that he might Redeem us from all iniquity,
have nothing to plead for our selves, because we have made all that to be uselesse to us which God with so much mercy and miraculous wisdom, gave us to secure our interest, and hopes of heaven.
have nothing to plead for our selves, Because we have made all that to be useless to us which God with so much mercy and miraculous Wisdom, gave us to secure our Interest, and hope's of heaven.
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And therfore let no Christian man who hath covenanted with God to give him the service of his life, think that God will be answered with the sighs and prayers of a dying man;
And Therefore let no Christian man who hath covenanted with God to give him the service of his life, think that God will be answered with the sighs and Prayers of a dying man;
for all that great obligation which lies upon us cannot be transacted in an instant, when we have loaded our souls with sin, and made them empty of vertue;
for all that great obligation which lies upon us cannot be transacted in an instant, when we have loaded our Souls with since, and made them empty of virtue;
and grow and ripen, [ and in due season we shall reap if we faint not ] (saith the Apostle) far much lesse may we expect that the fruits of repentance,
and grow and ripen, [ and in due season we shall reap if we faint not ] (Says the Apostle) Far much less may we expect that the fruits of Repentance,
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NONLATINALPHABET; you must not expect such fruits in a little time, nor with little labour. Suffer therefore not your selves to be deceived by false principles, and vain confidences;
; you must not expect such fruits in a little time, nor with little labour. Suffer Therefore not your selves to be deceived by false principles, and vain confidences;
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nor cure his drunkennesse then, nor his lust, by any act of Christian discipline; nor run with patience; nor resist unto blood; nor endure with long sufferance;
nor cure his Drunkenness then, nor his lust, by any act of Christian discipline; nor run with patience; nor resist unto blood; nor endure with long sufferance;
but this is but just as the Nobles of Xerxes, when in a storm they were to lighten the ship to preserve their Kings life, they did NONLATINALPHABET they did their obeysance, and leaped into the sea:
but this is but just as the Nobles of Xerxes, when in a storm they were to lighten the ship to preserve their Kings life, they did they did their obeisance, and leapt into the sea:
And then it was that he entred for himself and his posterity into the condition of an ignorant, credulous, easie, wilful, passionate, and impotent person;
And then it was that he entered for himself and his posterity into the condition of an ignorant, credulous, easy, wilful, passionate, and impotent person;
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by ignorance and evil principles, being open to an enemy, and by wilfulnesse and Sensuality, doing to himself the most unpardonable injuries in the whole world.
by ignorance and evil principles, being open to an enemy, and by wilfulness and Sensuality, doing to himself the most unpardonable injuries in the Whole world.
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and so become vain in our imaginations, abused in our hopes, restlesse in our passions, impatient in our calamity, unsupported in our need, exposed to enemies, wandring and wilde, without counsel and without remedy.
and so become vain in our Imaginations, abused in our hope's, restless in our passion, impatient in our calamity, unsupported in our need, exposed to enemies, wandering and wild, without counsel and without remedy.
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For we neither love our selves well, nor understand our own case, we are partial in our own questions, deceived in our sentences, carelesse of our interests,
For we neither love our selves well, nor understand our own case, we Are partial in our own questions, deceived in our sentences, careless of our interests,
and unactive, and that according as the object or evidence of faith grew, which in every Age hath a great degree of Argument superadded to its confirmation;
and unactive, and that according as the Object or evidence of faith grew, which in every Age hath a great degree of Argument superadded to its confirmation;
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so should the habit also and the grace, the longer it lasts & the more obiections it runs through, it still should shew a brighter and more certain light to discover the divinity of its principle;
so should the habit also and the grace, the longer it lasts & the more objections it runs through, it still should show a Brighter and more certain Light to discover the divinity of its principle;
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And yet we still say he is weak and sick to death. NONLATINALPHABET for these strengths of madnesse are not health, but furiousnesse and disease; NONLATINALPHABET, It is weaknesse another way;
And yet we still say he is weak and sick to death. for these strengths of madness Are not health, but furiousness and disease;, It is weakness Another Way;
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and an unwearied industry, and shall not have strength enough in a matter that concerns its Eternal interest to answer one obiection, to resist one assault, to defeate one art of the divel;
and an unwearied industry, and shall not have strength enough in a matter that concerns its Eternal Interest to answer one objection, to resist one assault, to defeat one art of the Devil;
and we may try it in one or two familiar instances. One of the great strengths, shall I call it? or weaknesses of the heart is, that it is strong, violent and passionate in its lusts,
and we may try it in one or two familiar instances. One of the great strengths, shall I call it? or Weaknesses of the heart is, that it is strong, violent and passionate in its Lustiest,
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If thou beest a man given to thy appetite, and thou lovest a pleasant morsell as thy life, do not declame against the precepts of Temperance, as impossible: Try this once;
If thou Best a man given to thy appetite, and thou Lovest a pleasant morsel as thy life, do not declaim against the Precepts of Temperance, as impossible: Try this once;
2. The Heart of man is deceitfull in making judgement concerning its own Acts. It does not know when it is pleased or displeased, it is peevish and trifling, it would and it would not,
2. The Heart of man is deceitful in making judgement Concerning its own Acts. It does not know when it is pleased or displeased, it is peevish and trifling, it would and it would not,
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It is easier to finde a man that hath lived innocently, then one that hath truly repented him, with a grief and care great according to the merit of his sins.
It is Easier to find a man that hath lived innocently, then one that hath truly repented him, with a grief and care great according to the merit of his Sins.
for in the midst of that which he calls hatred, he hath so much love left for it, that if the sin comes again and speaks him fair, he is lost again, he kisses the fire, and dies in its embraces.
for in the midst of that which he calls hatred, he hath so much love left for it, that if the since comes again and speaks him fair, he is lost again, he Kisses the fire, and die in its embraces.
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These are but ill signes How then shall I know by some infallible token, that I am a true Penitent? What and if I weep for my sins? will you not then give me leave to conclude my heart right with God,
These Are but ill Signs How then shall I know by Some infallible token, that I am a true Penitent? What and if I weep for my Sins? will you not then give me leave to conclude my heart right with God,
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Nay our heart is so deceitfull in this matter of Repentance, that the Masters of spirituall life are fain to invent suppletory Arts and stratagems to secure the duty.
Nay our heart is so deceitful in this matter of Repentance, that the Masters of spiritual life Are fain to invent suppletory Arts and stratagems to secure the duty.
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Now if we be sorrowfull in the first stage, how happens it that we know it not? Is our heart so secret to our selves? But if we be not sorrowfull in the first period,
Now if we be sorrowful in the First stage, how happens it that we know it not? Is our heart so secret to our selves? But if we be not sorrowful in the First Period,
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3. The heart is deceitfull in its own resolutions and purposes: for many times men make their resolutions onely in their understanding, not in their wills;
3. The heart is deceitful in its own resolutions and Purposes: for many times men make their resolutions only in their understanding, not in their wills;
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as to be convinced, and apt to be condemned by their own sentence. But suppose our resolutions advanced further, and that our Will and Choices also are determined;
as to be convinced, and apt to be condemned by their own sentence. But suppose our resolutions advanced further, and that our Will and Choices also Are determined;
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But certainly her staring all day upon his picture, and weeping over his Robe, and wringing her hands over his children, are no great signes that she hated him:
But Certainly her staring all day upon his picture, and weeping over his Robe, and wringing her hands over his children, Are no great Signs that she hated him:
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And can we then reasonably beleeve the resolutions of our hearts, which they have falsified so many hundred times? We resolve against a religious Time,
And can we then reasonably believe the resolutions of our hearts, which they have falsified so many hundred times? We resolve against a religious Time,
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Or we resolve when we are in a great danger, and then we promise any thing, possible or impossible, likely or unlikely, all is one to us, we onely care to remove the present pressure,
Or we resolve when we Are in a great danger, and then we promise any thing, possible or impossible, likely or unlikely, all is one to us, we only care to remove the present pressure,
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and when that is over, and our fear is gone, and no love remaining, our condition being returned to our first securities, our resolutions also revert to their first indifferencies:
and when that is over, and our Fear is gone, and no love remaining, our condition being returned to our First securities, our resolutions also revert to their First Indifferences:
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Epictetus tells us of a Gentleman returning from banishment, in his journey towards home called at his house, told a sad story of an Imprudent life, the greatest part of which being now spent, he was resolved for the future to live Philosophically,
Epictetus tells us of a Gentleman returning from banishment, in his journey towards home called At his house, told a sad story of an Imprudent life, the greatest part of which being now spent, he was resolved for the future to live Philosophically,
Nay he gives Alms privately, and charges no man to speak of it, and yet hopes by some Accident or other to be praised both for his Charity and Humility.
Nay he gives Alms privately, and charges no man to speak of it, and yet hope's by Some Accident or other to be praised both for his Charity and Humility.
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But then to distinguish the intention of our heart in this Instance, and to seek Gods glory in a particular, which will also conduce much to our reputation,
But then to distinguish the intention of our heart in this Instance, and to seek God's glory in a particular, which will also conduce much to our reputation,
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Is it not plain, that not the Vertue, but its Reputation is the thing that is pursued? And yet if you tell the man so, he thinks he hath reason to complain of your malice or detraction.
Is it not plain, that not the Virtue, but its Reputation is the thing that is pursued? And yet if you tell the man so, he thinks he hath reason to complain of your malice or detraction.
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it does so intricate the questions and confound the ends, and blend and entangle circumstances, that a man hath reason to doubt, that his very best Actions are fullied with some unhandsom excrescencie something to mak them very often to be criminal, but alwayes to be imperfect.
it does so intricate the questions and confound the ends, and blend and entangle Circumstances, that a man hath reason to doubt, that his very best Actions Are Fully with Some unhandsome excrescency something to make them very often to be criminal, but always to be imperfect.
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If God will keep a man, that he be not Felo de se, that he lay no violent hands upon himself, it is certain nothing else can do him mischief, NONLATINALPHABET,
If God will keep a man, that he be not Fellow de se, that he lay no violent hands upon himself, it is certain nothing Else can do him mischief,,
And in this sence we are to understand the two seeming Contradictories in Scripture, Pray that ye enter not into Temptation, said our Blessed Saviour,
And in this sense we Are to understand the two seeming Contradictories in Scripture, Pray that you enter not into Temptation, said our Blessed Saviour,
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But yet for all this, pray against temptations: for when we get them into our hands, we use them as blind men do their clubs, neither distinguish person nor part;
But yet for all this, pray against temptations: for when we get them into our hands, we use them as blind men do their Clubs, neither distinguish person nor part;
I shall the next time tel you the iniquities, those inherent Divels which pollute and defile it to the ground, and make it desperately, wicked, that is, wicked beyond all expression.
I shall the next time tell you the iniquities, those inherent Devils which pollute and defile it to the ground, and make it desperately, wicked, that is, wicked beyond all expression.
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The deceitfulnesse of the Heart. Part II. 2 NONLATINALPHABET: It is the beginning of wisdom, to know a mans own weaknesses, and failings in things of greatest necessitie;
The deceitfulness of the Heart. Part II 2: It is the beginning of Wisdom, to know a men own Weaknesses, and failings in things of greatest necessity;
As soon as ever we ripen towards the imperfect uses of our reason, we write upon this table such crooked characters, such imperfect configurations, so many fooleries;
As soon as ever we ripen towards the imperfect uses of our reason, we write upon this table such crooked characters, such imperfect configurations, so many fooleries;
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and when education and ripenesse, reason and experience, Christian philosophy and the grace of God hath made fair impressions and written the law in our hearts with the finger of Gods holy spirit, we blot out this handwriting of Gods ordinances,
and when education and ripeness, reason and experience, Christian philosophy and the grace of God hath made fair impressions and written the law in our hearts with the finger of God's holy Spirit, we blot out this handwriting of God's ordinances,
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I need not instance in the ignorance and involuntary nescience of men, though if we speak of the necessary parts of religion, no man is ignorant of them without his own fault:
I need not instance in the ignorance and involuntary nescience of men, though if we speak of the necessary parts of Religion, no man is ignorant of them without his own fault:
So that now the wisdom of God hath made every mans heart to be the true Veronica, in which he hath imprinted his own lineaments so perfectly, that we may dresse our selves like God,
So that now the Wisdom of God hath made every men heart to be the true Veronica, in which he hath imprinted his own lineaments so perfectly, that we may dress our selves like God,
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that know no more of the law of Jesus Christ, then is remaining upon them since they learned the childrens Catechisme? But amongst a thousand how many can explicate and unfold for his own practise the ten Commandments;
that know no more of the law of jesus christ, then is remaining upon them since they learned the Children's Catechism? But among a thousand how many can explicate and unfold for his own practice the ten commandments;
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because they know not that they are sinnes? Are there not very many, who know not the particular duties of meeknesse, and never consider concerning Long suffering? and if you talk to them of growth in Grace, or the spirit of obsignation, or the melancholy lectures of the Crosse and imitation of,
Because they know not that they Are Sins? are there not very many, who know not the particular duties of meekness, and never Consider Concerning Long suffering? and if you talk to them of growth in Grace, or the Spirit of obsignation, or the melancholy Lectures of the Cross and imitation of,
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For, if we did not wink hard we must needs see, that obedience to supre•• Powers, Denying of our selves, Humility, Peacefulnesse and Charity, are written in such Capital text letters, that it is impossible to be ignorant of them.
For, if we did not wink hard we must needs see, that Obedience to supre•• Powers, Denying of our selves, Humility, Peacefulness and Charity, Are written in such Capital text letters, that it is impossible to be ignorant of them.
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And if the heart of man had not rare arts to abuse the understanding, it were not to be imagined that any man should bring the 13. Chapter to the Romans to prove the lawfulnesse of taking up Armes against our rulers:
And if the heart of man had not rare arts to abuse the understanding, it were not to be imagined that any man should bring the 13. Chapter to the Roman to prove the lawfulness of taking up Arms against our Rulers:
And though we think all is well, yet we are sick, sick unto death, & neer to a sad and fatal sentence ▪ we shall think that man that tells us so is impudent, or uncharitable;
And though we think all is well, yet we Are sick, sick unto death, & near to a sad and fatal sentence ▪ we shall think that man that tells us so is impudent, or uncharitable;
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Cicero l. 7. ad Atticum, undertakes to bargain with them that kept the Sybils books, that for a sum of money they shall expound to him what he please;
Cicero l. 7. and Atticum, undertakes to bargain with them that kept the Sybil's books, that for a sum of money they shall expound to him what he please;
And as God made great revelations and furnished out a wise Religion, and sent his spirit to give the gift of Faith to his Church, that upon the foundation of Faith he might build a holy life;
And as God made great revelations and furnished out a wise Religion, and sent his Spirit to give the gift of Faith to his Church, that upon the Foundation of Faith he might built a holy life;
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This is such a desperate method of impiety; so certain arts and apt instruments for the Divel, that it does his work intirley, and produces an infallible damnation.
This is such a desperate method of impiety; so certain arts and apt Instruments for the devil, that it does his work intirley, and produces an infallible damnation.
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and Religion, and arguments, and Reverence, and modesty, and fear; But men are forced from their sin by the violence of the grace of God, when they heare it speak.
and Religion, and Arguments, and reverence, and modesty, and Fear; But men Are forced from their since by the violence of the grace of God, when they hear it speak.
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If I be tempted to uncleannesse, or to an act of oppression, instantly the grace of God represents to me, that the pleasure of the sin is transient, and vain, unsatisfying and empty;
If I be tempted to uncleanness, or to an act of oppression, instantly the grace of God represents to me, that the pleasure of the since is Transient, and vain, unsatisfying and empty;
It represents to me all the joyes of Heaven, and the horrours and amazements of a sad eternity And if I will stay and heare them, ten thousand excellent things besides, sit to be twisted about my understanding forever.
It represents to me all the Joys of Heaven, and the horrors and amazements of a sad eternity And if I will stay and hear them, ten thousand excellent things beside, fit to be twisted about my understanding forever.
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then by quenching him,) we shall find the consequents to be, first an Indifferencie, then a dulnesse, then a Lethargie, then a direct Hating the wayes of God;
then by quenching him,) we shall find the consequents to be, First an Indifferency, then a dulness, then a Lethargy, then a Direct Hating the ways of God;
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Theocritus tells of a Fisherman that dreamed he had taken NONLATINALPHABET, a Fish of gold, upon which being over-joyed he made a vow, that he would never fish more:
Theocritus tells of a Fisherman that dreamed he had taken, a Fish of gold, upon which being overjoyed he made a Voelli, that he would never Fish more:
But when he waked, he soon declared his vow to be null, because he found his golden Fish was scaped away through the holes of his eyes, when he first opened them.
But when he waked, he soon declared his Voelli to be null, Because he found his golden Fish was escaped away through the holes of his eyes, when he First opened them.
and habituall desires of our false hearts, those other desires and fine considerations disband, and the Resolutions taken in that pious fit melt into Indifferency, and old Customes.
and habitual Desires of our false hearts, those other Desires and fine considerations disband, and the Resolutions taken in that pious fit melt into Indifferency, and old Customs.
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And so all •hose Instruments, which the grace of God hath invented for the destruction of Impiety, are rendred ineffectuall, either by our direct opposing them,
And so all •hose Instruments, which the grace of God hath invented for the destruction of Impiety, Are rendered ineffectual, either by our Direct opposing them,
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All that, and ten thousand times worse may you suppose to be the certain Lot of him, who gives himself up to the conduct of a passionate blinde Heart, whom no fire can warm, and no Sun enlighten;
All that, and ten thousand times Worse may you suppose to be the certain Lot of him, who gives himself up to the conduct of a passionate blind Heart, whom no fire can warm, and no Sun enlighten;
It is possessed with Blindnesse, wilfull and voluntary. 2. But the Heart is Hard too. Not onely Folly, but Mischief also is bound up in the Heart of man.
It is possessed with Blindness, wilful and voluntary. 2. But the Heart is Hard too. Not only Folly, but Mischief also is bound up in the Heart of man.
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Plenty dissolves us and makes us Tyrants, Want makes us greedy, liars, and rapacious. NONLATINALPHABET NONLATINALPHABET; No fortune can save that City to whom neither Peace nor Warre can do advantage.
Plenty dissolves us and makes us Tyrants, Want makes us greedy, liars, and rapacious.; No fortune can save that city to whom neither Peace nor War can do advantage.
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and contradictory Accidents produce no change, save that the heart growes worse and more obdurate for every change of Providence? But here also I must descend to particulars.
and contradictory Accidents produce no change, save that the heart grows Worse and more obdurate for every change of Providence? But Here also I must descend to particulars.
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and meditate in Piazza's, that they that meet us may talk of us, and they that follow may cry out, NONLATINALPHABET; Behold! there goes an excellent man!
and meditate in Piazza's, that they that meet us may talk of us, and they that follow may cry out,; Behold! there Goes an excellent man!
The Heart of man is deeply in love with wickednesse, and with nothing else: Against, not onely the Lawes of God, but against his own Reason, its own Interest, and its own Securities.
The Heart of man is deeply in love with wickedness, and with nothing Else: Against, not only the Laws of God, but against his own Reason, its own Interest, and its own Securities.
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and does at the instant compare moments with Eternity, and with horrour remembers that the very next minute he is as miserable a man as is in the world;
and does At the instant compare moments with Eternity, and with horror remembers that the very next minute he is as miserable a man as is in the world;
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What should make this man sin so for nothing, so against himself, so against all Reason and Religion and Interest, without pleasure for no reward? Here the heart betrayes it self to be desperately wicked.
What should make this man since so for nothing, so against himself, so against all Reason and Religion and Interest, without pleasure for no reward? Here the heart betrays it self to be desperately wicked.
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What man can give a reasonable account of such a man, who to prosecute his revenge will do himself an injury, that he may do a lesse to him that troubles him.
What man can give a reasonable account of such a man, who to prosecute his revenge will do himself an injury, that he may do a less to him that Troubles him.
The slave seemed to bend a little, and on condition his Lord would cut off his own Nose, he would spare his Son. The sad Father did so, being willing to suffer any thing, rather then the losse of that Childe;
The slave seemed to bend a little, and on condition his Lord would Cut off his own Nose, he would spare his Son. The sad Father did so, being willing to suffer any thing, rather then the loss of that Child;
And the evil of his heart is but like the ferity and wildnesse of Lyons-whelps: But when once we have broken the hedge, and got into the strengths of youth,
And the evil of his heart is but like the ferity and wildness of Lion's whelps: But when once we have broken the hedge, and god into the strengths of youth,
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and the licenciousnesse of an ungoverned age, it is wonderfull to observe, what a great inundation of mischief in a very short time will overflow all the banks of Reason and Religion.
and the licentiousness of an ungoverned age, it is wonderful to observe, what a great inundation of mischief in a very short time will overflow all the banks of Reason and Religion.
Vice first is pleasing, then it grows easie, then delightfull, then frequent, then habituall, then confirmed, then the man is impenitent, then he is obstinate, then he resolves never to Repent, and then he is Damned. And by that time he is come half way in this progresse, he confutes the Philosophy of the old Moralists;
Vice First is pleasing, then it grows easy, then delightful, then frequent, then habitual, then confirmed, then the man is impenitent, then he is obstinate, then he resolves never to repent, and then he is Damned. And by that time he is come half Way in this progress, he confutes the Philosophy of the old Moralists;
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For they, not knowing the vilenesse of mans Heart not considering its desperate amazing Impiety, knew no other degree of wickednesse but This, That men preferred Sense before Reason,
For they, not knowing the vileness of men Heart not considering its desperate amazing Impiety, knew no other degree of wickedness but This, That men preferred Sense before Reason,
But they alwayes concluded, that the Will of man must of necessity follow the last dictate of the understanding, declaring an object to be good in one sence or other.
But they always concluded, that the Will of man must of necessity follow the last dictate of the understanding, declaring an Object to be good in one sense or other.
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But besides that, now the wells of a deeper iniquity are discovered, we see by too sad experience, that there are some sins proceeding from the heart of man, which have nothing but simple, and unmingled malice; Actions of meer spite;
But beside that, now the wells of a Deeper iniquity Are discovered, we see by too sad experience, that there Are Some Sins proceeding from the heart of man, which have nothing but simple, and unmingled malice; Actions of mere spite;
yet I had many more things to say, if the time would have permitted me to represent the Falsenesse and Basenesse of the Heart. 1. We are false our selves,
yet I had many more things to say, if the time would have permitted me to represent the Falseness and Baseness of the Heart. 1. We Are false our selves,
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and are carelesse of greater. 6. We are overjoyed at a petty accident, and despise great and eternall pleasures. 7. We beleeve things, not for their Reasons and proper Arguments;
and Are careless of greater. 6. We Are overjoyed At a Petty accident, and despise great and Eternal pleasures. 7. We believe things, not for their Reasons and proper Arguments;
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For without great watchfulnesse, and earnest devotion, and a prudent Guide, we shall finde that true in a spiritual sense, which Plutarch affirmed of a mans body in the natural;
For without great watchfulness, and earnest devotion, and a prudent Guide, we shall find that true in a spiritual sense, which Plutarch affirmed of a men body in the natural;
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and if it first begin at us what shall the end be of them that obey not the Gospel of God? 18. And if the righteous scarcely be saved, where shal the ungodly and the sinner appear?
and if it First begin At us what shall the end be of them that obey not the Gospel of God? 18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
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and exercised with evil accidents, and this seemed so great a discouragement to vertue, that even these wise men were more troubled to reconcile vertue,
and exercised with evil accidents, and this seemed so great a discouragement to virtue, that even these wise men were more troubled to reconcile virtue,
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God was pleased to enlighten their reason with a little beame of faith, or else heightned their reason by wiser principles then those of vulgar understandings;
God was pleased to enlighten their reason with a little beam of faith, or Else heightened their reason by Wiser principles then those of Vulgar understandings;
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But as the Sun of righteousnesse approached towards the chambers of the East, and sent the harbingers of light peeping through the curtains of the night,
But as the Sun of righteousness approached towards the chambers of the East, and sent the harbingers of Light peeping through the curtains of the night,
so God sent degrees of trouble upon wise and good men, that now in the same degree in the which the world lives by faith and not by sense, in the same degree they might be able to live in vertue even while she lived in trouble,
so God sent Degrees of trouble upon wise and good men, that now in the same degree in the which the world lives by faith and not by sense, in the same degree they might be able to live in virtue even while she lived in trouble,
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First Adam was placed in a Garden of health and pleasure, from which when he fell, he was onely tied to enter into the covenant of natural sorrows which he and all his posteritie till the flood run through:
First Adam was placed in a Garden of health and pleasure, from which when he fell, he was only tied to enter into the Covenant of natural sorrows which he and all his posterity till the flood run through:
but men lived free and rich and long, and they exercised no vertues but natural, and knew no felicity but natural: and so long their prosperity was, just as was their vertue,
but men lived free and rich and long, and they exercised no Virtues but natural, and knew no felicity but natural: and so long their Prosperity was, just as was their virtue,
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and every tyranny that began from Nimrod to this day, and every usurper was a peculiar argument to shew that God began to teach the world, vertue by suffering;
and every tyranny that began from Nimrod to this day, and every usurper was a peculiar argument to show that God began to teach the world, virtue by suffering;
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and the rights of men to be snatched away from the owners, that the world might be established in potent and setled governments and the sufferers be taught al the passive vertues of the soul.
and the rights of men to be snatched away from the owners, that the world might be established in potent and settled governments and the sufferers be taught all the passive Virtues of the soul.
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For so God brings good out of evil, turning Tyranny into the benefits of Government, and violence into vertue, and sufferings into rewards: and this was the second change of the world:
For so God brings good out of evil, turning Tyranny into the benefits of Government, and violence into virtue, and sufferings into rewards: and this was the second change of the world:
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and in the second, publick evils were brought in by tyrants and usurpers, and God suffered them as the first elements of vertue, men being just newly put to schoole to infant sufferings.
and in the second, public evils were brought in by Tyrants and usurpers, and God suffered them as the First elements of virtue, men being just newly put to school to infant sufferings.
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for this was a type of Christ, and therefore was also but a type of sufferings, excepting the sufferings of the old periods and the sufferings of nature and accident, we see no change made,
for this was a type of christ, and Therefore was also but a type of sufferings, excepting the sufferings of the old periods and the sufferings of nature and accident, we see no change made,
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for a long while after, but God having established a law in Abrahams family did build it upon promises, of health, and peace, and victory, and plenty, and riches: and so long as they did not prevaricate the law of their God, so long they were prosperous:
for a long while After, but God having established a law in Abrahams family did built it upon promises, of health, and peace, and victory, and plenty, and riches: and so long as they did not prevaricate the law of their God, so long they were prosperous:
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but God kept a remnant of Cananites in the land like a rod held over them to vex or to chastise them into obedience, in which while they persevered, nothing could hurt them;
but God kept a remnant of Canaanites in the land like a rod held over them to vex or to chastise them into Obedience, in which while they persevered, nothing could hurt them;
The godly generally were prosperous, and a good cause seldome had an ill end, and a good man never died an ill death, till the law had spent a great part of its time,
The godly generally were prosperous, and a good cause seldom had an ill end, and a good man never died an ill death, till the law had spent a great part of its time,
But that the great prince of sufferings might not appear upon his stage of tragedies without some forerunners of sorrow, God was pleased to choose out some good men,
But that the great Prince of sufferings might not appear upon his stage of tragedies without Some forerunners of sorrow, God was pleased to choose out Some good men,
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and honour them, by making them to become little images of suffering: Isaiah, Jeremy, and Zachary were martyrs of the law; but these were single deaths;
and honour them, by making them to become little Images of suffering: Isaiah, Jeremiah, and Zachary were Martyrs of the law; but these were single death's;
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and Antiochus raised up a sharp persecution in the time of the Maccabees, in which many passed through the red sea of blood into the bosome of Abraham; & then Christ came:
and Antiochus raised up a sharp persecution in the time of the Maccabees, in which many passed through the read sea of blood into the bosom of Abraham; & then christ Come:
for Christ was to do his great work by sufferings, & by sufferings was to enter into blessednesse; & by his passion he was made prince of the Catholickchurch,
for christ was to do his great work by sufferings, & by sufferings was to enter into blessedness; & by his passion he was made Prince of the Catholic church,
a fountain shall go out of the house of the Lord, & irrigahit torrentem spinarum; (so it is in the vulgar latin) and it shall water the torrent of thorns;
a fountain shall go out of the house of the Lord, & irrigahit torrentem spinarum; (so it is in the Vulgar latin) and it shall water the torrent of thorns;
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that serve their desires, that satisfie their appetites, that are given over to their own hearts lust, that so serves themselves, that they never serve God, that dwell in the city of rejoycing;
that serve their Desires, that satisfy their appetites, that Are given over to their own hearts lust, that so serves themselves, that they never serve God, that dwell in the City of rejoicing;
and if ever any man had reason to expect fair usages from God, and to be dandled in lap of ease, softnes and a prosperous fortune, he it was onely that could deserve that,
and if ever any man had reason to expect fair usages from God, and to be dandled in lap of ease, softness and a prosperous fortune, he it was only that could deserve that,
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For he was massacred in Abel, (saith Saint Paulinus) he was tossed upon the waves of the Sea, in the person of Noah; It was he that went out of his Countrey,
For he was massacred in Abel, (Says Faint Paulinus) he was tossed upon the waves of the Sea, in the person of Noah; It was he that went out of his Country,
He was offered up in Isaac, persecuted in Jacob, betrayed in Joseph, blinded in Sampson, affronted in Moses, sawed in Esay, cast into the dungeon with Jeremy. For all these were types of Christ suffering;
He was offered up in Isaac, persecuted in Jacob, betrayed in Joseph, blinded in Sampson, affronted in Moses, sawed in Isaiah, cast into the dungeon with Jeremiah. For all these were types of christ suffering;
It is he that is stoned in Saint Stephen, flayed in the person of Saint Bartholomew, he was rosted upon Saint Laurence his Cridiron, exposed to lyons in Saint Ignatius, burned in Saint Polycarpe, frozen in the lake where stood fourty Martyrs of Cappadocia;
It is he that is stoned in Saint Stephen, flayed in the person of Saint Bartholomew, he was roasted upon Saint Laurence his Cridiron, exposed to lyons in Saint Ignatius, burned in Saint Polycarp, frozen in the lake where stood fourty Martyrs of Cappadocia;
Vnigenitus enim Dei ad peragendum mortis suae sacramentum consummavit omne genus humanarum passionum said Saint Hilary. The Sacrament of Christs death is not to be accomplished,
Unigenitus enim Dei ad peragendum mortis suae sacramentum consummavit omne genus humanarum passionum said Saint Hilary. The Sacrament of Christ death is not to be accomplished,
His very promises were sufferings, his beatitudes were sufferings, his rewards, and his arguments to invite men to follow him, were onely taken from sufferings in this life,
His very promises were sufferings, his Beatitudes were sufferings, his rewards, and his Arguments to invite men to follow him, were only taken from sufferings in this life,
For if we summon up the Commandements of Christ, we shall finde humility, mortification, self-deniall, repentance, renouncing the world, mourning, taking up the crosse, dying for him, patience and poverty, to stand in the chiefest rank of Christian precepts,
For if we summon up the commandments of christ, we shall find humility, mortification, self-denial, Repentance, renouncing the world, mourning, taking up the cross, dying for him, patience and poverty, to stand in the chiefest rank of Christian Precepts,
We must follow him that was crowned with thorns and sorrows, him that was drench•d in Cedron, nailed upon the Crosse, that deserved all good, and suffered all evil:
We must follow him that was crowned with thorns and sorrows, him that was drench•d in Cedron, nailed upon the Cross, that deserved all good, and suffered all evil:
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To which we may adde the expresse Precept recorded by Saint James, [ Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into weeping. ] You see the Commandements:
To which we may add the express Precept recorded by Saint James, [ Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into weeping. ] You see the commandments:
and he that loseth father and mother, wives, and children, houses, and lands for my Names sake and the Gospel, shall receive a hundred fold in this life, with persecution: thats part of his reward.
and he that loses father and mother, wives, and children, houses, and Lands for my Names sake and the Gospel, shall receive a hundred fold in this life, with persecution: thats partly of his reward.
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So that if wee will serve the King of sufferings, whose crown was of thorns, whose scepter was a reed of scorne, whose imperiall robe was a scarlet of mockery, whose throne was the Crosse;
So that if we will serve the King of sufferings, whose crown was of thorns, whose sceptre was a reed of scorn, whose imperial robe was a scarlet of mockery, whose throne was the Cross;
We must serve him in sufferings, in poverty of spirit, in humility, and mortification, and for our reward we shall have persecution, and all its blessed consequents: Atque hoc est esse Christianum.
We must serve him in sufferings, in poverty of Spirit, in humility, and mortification, and for our reward we shall have persecution, and all its blessed consequents: Atque hoc est esse Christian.
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and as Christs blood did cement the corner stones and the first foundations; So the blood and sweat, the groans and sighings, the afflictions and mortifications of saints,
and as Christ blood did cement the corner stones and the First foundations; So the blood and sweat, the groans and sighings, the afflictions and mortifications of Saints,
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and martyrs did make the superstructures, and must at last finish the building. If I begin with the Apostles, who were to perswade the world to become Christian,
and Martyrs did make the superstructures, and must At last finish the building. If I begin with the Apostles, who were to persuade the world to become Christian,
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if they who were whipt and imprisoned, banished and scattered, persecuted and tormented, should have promised Sunshine dayes to others, which they could not to themselves:
if they who were whipped and imprisoned, banished and scattered, persecuted and tormented, should have promised Sunshine days to Others, which they could not to themselves:
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For though Christ hath finished his own sufferings for expiation of the world, yet there are NONLATINALPHABET, portions that are behinde of the sufferings of Christ which must be filled up by his body the Church;
For though christ hath finished his own sufferings for expiation of the world, yet there Are, portions that Are behind of the sufferings of christ which must be filled up by his body the Church;
And therefore concerning S. Paul, as it was also concerning Christ, there is nothing or but very little in Scripture, relating to his person and chances of his private life,
And Therefore Concerning S. Paul, as it was also Concerning christ, there is nothing or but very little in Scripture, relating to his person and chances of his private life,
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they each of them dressed up their city; Babylon upon Earth, Jerusalem from above; the Devils city was full of pleasure, triumphs, victories and cruelty;
they each of them dressed up their City; Babylon upon Earth, Jerusalem from above; the Devils City was full of pleasure, Triumphos, victories and cruelty;
and God permitted to the Devil the Firmament and increase, the wars and the successe of that people, giving to him an intire power of disposing the great changes of the world,
and God permitted to the devil the Firmament and increase, the wars and the success of that people, giving to him an entire power of disposing the great changes of the world,
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and all the learning of the Greeks, and all the malice of Barbarous people, and all the prejudice and the obstinacy of the Jews, against this doctrine and institution;
and all the learning of the Greeks, and all the malice of Barbarous people, and all the prejudice and the obstinacy of the jews, against this Doctrine and Institution;
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On the one side there was scandalum crucis, on the other patientia sanctorum, and what was the event? They that had overcome the world, could not strangle Christianity.
On the one side there was scandalum crucis, on the other patientia sanctorum, and what was the event? They that had overcome the world, could not strangle Christianity.
and without violence and noise climbing up the hill, hath made night so to retire, that its memory was lost in the joyes and spritefulnesse of the morning;
and without violence and noise climbing up the hill, hath made night so to retire, that its memory was lost in the Joys and spritefulnesse of the morning;
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and Christianity without violence or armies, without resistance and self-preservation, without strength or humane eloquence, without challenging of priviledges,
and Christianity without violence or armies, without resistance and self-preservation, without strength or humane eloquence, without challenging of privileges,
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or fighting against Tyranny, without alteration of government, and scandall of Princes, with its humility and meeknesse, with tolerations and patience, with obedience and charity, with praying,
or fighting against Tyranny, without alteration of government, and scandal of Princes, with its humility and meekness, with tolerations and patience, with Obedience and charity, with praying,
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and that for suffering death, he was crowned with immortality, resolved to take all his Disciples and servants to the fellowship of the same suffering, that they might have a participation of his glory;
and that for suffering death, he was crowned with immortality, resolved to take all his Disciples and Servants to the fellowship of the same suffering, that they might have a participation of his glory;
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This I say lasted for three hundred yeers, that the prayers and the backs, and the necks of Christians fought against the rods and axes of the persecuto•rs,
This I say lasted for three hundred Years, that the Prayers and the backs, and the necks of Christians fought against the rods and axes of the persecuto•rs,
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as himself was by the same instrument, was pleased now that persecution did cease, to inspire the Church with the spirit of mortification and austerity;
as himself was by the same Instrument, was pleased now that persecution did cease, to inspire the Church with the Spirit of mortification and austerity;
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and then they made Colleges of sufferers, persons who to secure their inheritance in the world to come, did cut off all their portion in this, excepting so much of it as was necessary to their present being;
and then they made Colleges of sufferers, Persons who to secure their inheritance in the world to come, did Cut off all their portion in this, excepting so much of it as was necessary to their present being;
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and by instruments of humility, by patience under, and a voluntary undertaking of the Cro••e, the burden of the Lord, by self deniall, by fastings and sackeloth,
and by Instruments of humility, by patience under, and a voluntary undertaking of the Cro••e, the burden of the Lord, by self denial, by Fastings and Sackcloth,
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and to whom a prosperous and unafflicted person is very unlike, that in all ages the servants of God have put on the armour of righteousnesse, on the right hand,
and to whom a prosperous and unafflicted person is very unlike, that in all ages the Servants of God have put on the armour of righteousness, on the right hand,
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For know this, there is no state in the Church, so serene, no days so prosperous, in which God does not give to his servants the powers and opportunities of suffering for him, not onely they that die for Christ,
For know this, there is no state in the Church, so serene, no days so prosperous, in which God does not give to his Servants the Powers and opportunities of suffering for him, not only they that die for christ,
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To kill and crucifie the old man, and all his lusts, to mortifie a beloved sin, to fight against temptations, to do violence to our bodies, to live chastly, to suffer affronts patiently, to forgive injuries and debts, to renounce all prejudice and interest in religion,
To kill and crucify the old man, and all his Lustiest, to mortify a Beloved since, to fight against temptations, to do violence to our bodies, to live chastely, to suffer affronts patiently, to forgive injuries and debts, to renounce all prejudice and Interest in Religion,
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and to choose our side for truthes sake (not because it is prosperous, but because it pleases God) to be charitable beyond our power, to reprove our betters with modesty and opennesse, to displease men rather then God, to be at enmity with the world, that you may preserve friendship with God, to denie the importunity and troublesome kindnesse of a drinking friend, to own truth in despite of danger or scorn, to despise shame;
and to choose our side for truths sake (not Because it is prosperous, but Because it Pleases God) to be charitable beyond our power, to reprove our betters with modesty and openness, to displease men rather then God, to be At enmity with the world, that you may preserve friendship with God, to deny the importunity and troublesome kindness of a drinking friend, to own truth in despite of danger or scorn, to despise shame;
and his Saints did binde the kings of the Am•rites, and the Philistines in chains, and their nobles with links of iron, and then, that was the honour which all his Saints had;
and his Saints did bind the Kings of the Am•rites, and the philistines in chains, and their Nobles with links of iron, and then, that was the honour which all his Saints had;
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and Christ foretold to us tribulation, and promised onely that he would be with us in tribulation, that he would give us his spirit to assist us at tribunals,
and christ foretold to us tribulation, and promised only that he would be with us in tribulation, that he would give us his Spirit to assist us At tribunals,
and his grace to despise the world, and to contemn riches, and boldnesse to confesse every article of the Christian faith, in the face of armies and armed tyrants;
and his grace to despise the world, and to contemn riches, and boldness to confess every article of the Christian faith, in the face of armies and armed Tyrants;
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and out of the strong issue sweetnesse, and crowns and scepters should spring from crosses, and that the crosse it self should stand upon the globes and scepters of Princes;
and out of the strong issue sweetness, and crowns and sceptres should spring from Crosses, and that the cross it self should stand upon the globes and sceptres of Princes;
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The shield of faith and the sword of the spirit, the armour of righteousnesse, and the weapons of spiritual warfare, these are they by which christianity swelled from a small company,
The shield of faith and the sword of the Spirit, the armour of righteousness, and the weapons of spiritual warfare, these Are they by which christianity swelled from a small company,
But men in all ages will be tampering with shadows and toyes ▪ The Apostles at no hand could endure to hear that Christs kingdom was not of this world, and that their Master should die a sad and shameful death;
But men in all ages will be tampering with shadows and toys ▪ The Apostles At no hand could endure to hear that Christ Kingdom was not of this world, and that their Master should die a sad and shameful death;
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in the mean time took up their crosse and followed after their Lord, the King of sufferings: But now a dayes we finde a generation of men, who have changed the covenant of sufferings into victories,
in the mean time took up their cross and followed After their Lord, the King of sufferings: But now a days we find a generation of men, who have changed the Covenant of sufferings into victories,
and triumphs, riches and prosperous chances, and reckon their Christianity by their good fortunes, as if Christ had promised to his servants no heaven hereafter, no spirit in the mean time to refresh their sorrows;
and Triumphos, riches and prosperous chances, and reckon their Christianity by their good fortune's, as if christ had promised to his Servants no heaven hereafter, no Spirit in the mean time to refresh their sorrows;
God was fain to multiply miracles to make Christ capable of being a man of sorrows ▪ and shall we think he will work miracles to make us delicate? He promised us a glorious portion hereafter, to which if all the sufferings of the world were put together, they are not worthy to be compared, and shall we with Dives choose our portion of good things in this life? If Christ suffered so many things onely that he might give us glory, shall it be strange that we shall suffer who are to receive this glory? It is in vain to think we shall obtain glories at an easier rate,
God was fain to multiply Miracles to make christ capable of being a man of sorrows ▪ and shall we think he will work Miracles to make us delicate? He promised us a glorious portion hereafter, to which if all the sufferings of the world were put together, they Are not worthy to be compared, and shall we with Dives choose our portion of good things in this life? If christ suffered so many things only that he might give us glory, shall it be strange that we shall suffer who Are to receive this glory? It is in vain to think we shall obtain Glories At an Easier rate,
When the Devil appeared to Saint Martin in a bright splendid shape and said he was Christ, he answered, Christus non nisi in cruce apparet suis in hac vita.
When the devil appeared to Saint Martin in a bright splendid shape and said he was christ, he answered, Christus non nisi in Cruce Appears suis in hac vita.
And when Saint Ignatius was newly tied in a chain to be led to his martyrdom, he cryed out, nunc incipio esse Christianus: And it was observed by Minutius Felix,
And when Saint Ignatius was newly tied in a chain to be led to his martyrdom, he cried out, nunc incipio esse Christian: And it was observed by Minutius Felix,
how little is the faith and how much lesse is the patience of Christians if they shall think much to suffer sorrows since they so clearly see with the eye of faith the great things which are laid up for them that are faithful unto the death. Faith is uselesse,
how little is the faith and how much less is the patience of Christians if they shall think much to suffer sorrows since they so clearly see with the eye of faith the great things which Are laid up for them that Are faithful unto the death. Faith is useless,
but little of his glorifications, whose shame was publick, whose pains were notorious, but his joyes and transfigurations were secret and kept private, he who would not suffer his holy mother, whom in great degrees he exempted from sin, to be exempted from many and great sorrows, certainly intends to admit none to his resurrection,
but little of his glorifications, whose shame was public, whose pains were notorious, but his Joys and transfigurations were secret and kept private, he who would not suffer his holy mother, whom in great Degrees he exempted from since, to be exempted from many and great sorrows, Certainly intends to admit none to his resurrection,
and the crosse which was first printed upon us in the waters of baptisme, must for ever be born by us in penance, in mortification, in self-denial and in martyrdom,
and the cross which was First printed upon us in the waters of Baptism, must for ever be born by us in penance, in mortification, in self-denial and in martyrdom,
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as when they lose all for Christ and are adorned with wounds, or poverty, change or scorn, affronts or revilings which are the obelisks and triumphs of a holy cause.
as when they loose all for christ and Are adorned with wounds, or poverty, change or scorn, affronts or revilings which Are the obelisks and Triumphos of a holy cause.
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and puts the fatherlesse to death, and follows providence by doing all the evils that he can, that is, all that God suffers him, he I say is the onely Saint and servant of God:
and puts the fatherless to death, and follows providence by doing all the evils that he can, that is, all that God suffers him, he I say is the only Saint and servant of God:
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wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea they have taken root:
Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? Thou hast planted them, yea they have taken root:
but those holy souls who are not in love with the leprosie & the Itch for the pleasure of scratching, they know no pleasure can grow from the thorns which Adam planted in the hedges of Paradise; and that sorrow which was brought in by sin, must not go away till it hath returned us into the first condition of innocence:
but those holy Souls who Are not in love with the leprosy & the Itch for the pleasure of scratching, they know no pleasure can grow from the thorns which Adam planted in the hedges of Paradise; and that sorrow which was brought in by since, must not go away till it hath returned us into the First condition of innocence:
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For, without sufferings of Saints God should lose the glories of 1. Bringing good out of evil: 2. Of being with us in tribulation, 3. Of sustaining our infirmities, 4 Of triumphing over the malice of his enemies: 5. Without the suffering of Saints, where were the exaltation of the crosse, the conformity of the members to Christ their Head, the coronets of Martyrs? 6. Where were the trial of our faith? 7. Or the exercise of long suffering? 8. Where were the opportunities, to give God the greatest love? which cannot be but by dying and suffering for him? 9. How should that which the world calls folly prove the greatest wisdom: 10. and God be glorified by events contrary to the probability and expectation of their causes:
For, without sufferings of Saints God should loose the Glories of 1. Bringing good out of evil: 2. Of being with us in tribulation, 3. Of sustaining our infirmities, 4 Of triumphing over the malice of his enemies: 5. Without the suffering of Saints, where were the exaltation of the cross, the conformity of the members to christ their Head, the coronets of Martyrs? 6. Where were the trial of our faith? 7. Or the exercise of long suffering? 8. Where were the opportunities, to give God the greatest love? which cannot be but by dying and suffering for him? 9. How should that which the world calls folly prove the greatest Wisdom: 10. and God be glorified by events contrary to the probability and expectation of their Causes:
By the suffering of Saints, Christian religion is proved to be most excellent whilst the iniquity and cruelty of the adversaries proves the illecebra sectae as Tertullians phrase is, it invites men to consider the secret excellencies of that religion, for which and in which men are so willing to die:
By the suffering of Saints, Christian Religion is proved to be most excellent while the iniquity and cruelty of the Adversaries Proves the illecebra sectae as Tertullia's phrase is, it invites men to Consider the secret excellencies of that Religion, for which and in which men Are so willing to die:
and he that did so for all us, and commanded us to do so for him, is ascended farre above all Angels, and is Heir of a greater glory. 13. Do this, and live, was the covenant of the Law;
and he that did so for all us, and commanded us to do so for him, is ascended Far above all Angels, and is Heir of a greater glory. 13. Do this, and live, was the Covenant of the Law;
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14. By the sufferings of Saints God chastises their follies and levities, and suffers not their errours to climbe up into heresies, nor their infirmities into crimes. — NONLATINALPHABET
14. By the sufferings of Saints God chastises their follies and Levities, and suffers not their errors to climb up into heresies, nor their infirmities into crimes. —
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and forces thee into the sobrieties of a holy life? What losse is it, what misery? Is not the least sin a greater evil then the great est of sufferings? God smites some at the beginning of their sin:
and forces thee into the sobrieties of a holy life? What loss is it, what misery? Is not the least since a greater evil then the great est of sufferings? God smites Some At the beginning of their since:
but because there is not mercy in store, for them that sin and suffer not: 15. For if God strikes the godly that they may repent, it is no wonder that God is so good to his servants;
but Because there is not mercy in store, for them that sin and suffer not: 15. For if God strikes the godly that they may Repent, it is no wonder that God is so good to his Servants;
And if God forbears to strike the wicked out of anger, and because he hath decreed death and hell against them, we have no reason to envy that they ride in a gilded chariot to the gallows:
And if God forbears to strike the wicked out of anger, and Because he hath decreed death and hell against them, we have no reason to envy that they ride in a gilded chariot to the gallows:
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And we therefore may learn to estimate, the state of the afflicted godly to be a mercy great, in proportion to the greatnesse of that reward, which these afflictions come to secure and to prove.
And we Therefore may Learn to estimate, the state of the afflicted godly to be a mercy great, in proportion to the greatness of that reward, which these afflictions come to secure and to prove.
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Nunc & damna juvant, sunt ipsa pericula tanti, Stantia non poterant tecta probare Deos. It is a great matter, an infinite blessing to escape the pains of hell;
Nunc & Damna juvant, sunt ipsa pericula tanti, Stantia non poterant Tecta Probare Gods It is a great matter, an infinite blessing to escape the pains of hell;
and therefore that condition is also very blessed which God sends us to create and to confirm our hopes of that excellent mercy. 17. The sufferings of the saints are the sum of Christian Philosophy;
and Therefore that condition is also very blessed which God sends us to create and to confirm our hope's of that excellent mercy. 17. The sufferings of the Saints Are the sum of Christian Philosophy;
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but he that is uneasie in his body, and unquiet in his possessions, vexed in his person, discomposed in his designes, who findes no pleasure, no rest here, will be glad to fix his heart, where onely he shall have what he can desire,
but he that is uneasy in his body, and unquiet in his possessions, vexed in his person, discomposed in his designs, who finds no pleasure, no rest Here, will be glad to fix his heart, where only he shall have what he can desire,
It being a double favour, first to be innocent like Christ, and then to be afflicted like him. 20. Without this, the miracles of patience, which God hath given to fortifie the spirits of the saints would signifie nothing.
It being a double favour, First to be innocent like christ, and then to be afflicted like him. 20. Without this, the Miracles of patience, which God hath given to fortify the spirits of the Saints would signify nothing.
21. Is there any thing more yet? Yes They that have suffered or forsaken any lands for Christ, shall sit upon thrones and judge the twelve tribes of Israel, so said Christ to his Disciples.
21. Is there any thing more yet? Yes They that have suffered or forsaken any Lands for christ, shall fit upon thrones and judge the twelve tribes of Israel, so said christ to his Disciples.
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That man knows nothing of nature, or providence, or Christianity, or the rewards of vertue, or the nature of its constitution, or the infirmities of man, or the mercies of God, or the arts and prudence of his loving kindnesse, or the rewards of heaven, or the glorifications of Christs exalted humanity, or the precepts of the Gospel, who is offended at the sufferings of Gods deerest servants,
That man knows nothing of nature, or providence, or Christianity, or the rewards of virtue, or the nature of its constitution, or the infirmities of man, or the Mercies of God, or the arts and prudence of his loving kindness, or the rewards of heaven, or the glorifications of Christ exalted humanity, or the Precepts of the Gospel, who is offended At the sufferings of God's dearest Servants,
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For the securing of a vertue, for the imitation of Christ, and for the love of God, or the glories of immortality. It cannot, it ought not, it never will be otherwise, the world may as well cease to be measured by time,
For the securing of a virtue, for the imitation of christ, and for the love of God, or the Glories of immortality. It cannot, it ought not, it never will be otherwise, the world may as well cease to be measured by time,
I have now given you an account of some of those reasons, why God hath so disposed it, that at this time, that is, under the period of the Gospel, judgement must begin at the house of God,
I have now given you an account of Some of those Reasons, why God hath so disposed it, that At this time, that is, under the Period of the Gospel, judgement must begin At the house of God,
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and they are either, NONLATINALPHABET, or imitation of Christs NONLATINALPHABET, chastisements, or trials, martyrdom, or a conformity to the sufferings of the Holy Jesus.
and they Are either,, or imitation of Christ, chastisements, or trials, martyrdom, or a conformity to the sufferings of the Holy jesus.
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Therefore we and all the following Ages live upon promises and experience: and although the servants of God have suffered many calamities, from the tyranny and prevalency of evil men their enemies,
Therefore we and all the following Ages live upon promises and experience: and although the Servants of God have suffered many calamities, from the tyranny and prevalency of evil men their enemies,
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yet still it is preserved as one of the fundamentall truths of Christianity; That all the fair fortunes of the wicked are not enough to make them happy,
yet still it is preserved as one of the fundamental truths of Christianity; That all the fair fortune's of the wicked Are not enough to make them happy,
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For who are fit to be hangmen, and executioners of publike wrath but evil and ungodly persons? And can it be a wonder that they whose cause wants reason, should betake themselves to the sword? that what he cannot perswade he may wrest? onely we must not judge of the things of God by the measures of men, NONLATINALPHABET, the things of men have this world for their stage,
For who Are fit to be hangmen, and executioners of public wrath but evil and ungodly Persons? And can it be a wonder that they whose cause Wants reason, should betake themselves to the sword? that what he cannot persuade he may wrest? only we must not judge of the things of God by the measures of men,, the things of men have this world for their stage,
For if all the evil men in the world were unprosperous (as most certainly they are) and if all good persons were temporally blessed (as most certainly they are not) yet this would not move us to become vertuous:
For if all the evil men in the world were unprosperous (as most Certainly they Are) and if all good Persons were temporally blessed (as most Certainly they Are not) yet this would not move us to become virtuous:
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or justice, and temperance, all this would be ineffectuall to those to whom the plain doctrines of God, delivered in the Law and the Prophets will not suffice.
or Justice, and temperance, all this would be ineffectual to those to whom the plain doctrines of God, Delivered in the Law and the prophets will not suffice.
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if we already beleeve, he hath commanded it, no man can need a miracle for the confirmation of that which he already beleeves to be the command of God:
if we already believe, he hath commanded it, no man can need a miracle for the confirmation of that which he already believes to be the command of God:
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It is a strange infidelity to think, that a rebellion against the ordinance of God, can be sanctified by successe and prevalency, of them that destroy the authority, and the person, and the law, and the religion: The sin cannot grow to its height if it be crushed at the beginning;
It is a strange infidelity to think, that a rebellion against the Ordinance of God, can be sanctified by success and prevalency, of them that destroy the Authority, and the person, and the law, and the Religion: The since cannot grow to its height if it be crushed At the beginning;
and had observed that S. Augustine withall his prayers and vows could not obtain peace in his own dayes, not so much as a reprieve for the persecution,
and had observed that S. Augustine withal his Prayers and vows could not obtain peace in his own days, not so much as a reprieve for the persecution,
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and then had observed S. Augustine die with grief that very night, would have perceived his calamity more visible then the reward of his piety and holy religion.
and then had observed S. Augustine die with grief that very night, would have perceived his calamity more visible then the reward of his piety and holy Religion.
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his brother Robert was killed, and his army destroyed, and himself taken prisoner, and the money which by his Mother was sent for his redemption was cast away in a storm,
his brother Robert was killed, and his army destroyed, and himself taken prisoner, and the money which by his Mother was sent for his redemption was cast away in a storm,
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and he was exchanged for the last town the Christians had in Egypt, and brought home the crosse of Christ upon his shoulder in a real pressure and participation of his Masters sufferings.
and he was exchanged for the last town the Christians had in Egypt, and brought home the cross of christ upon his shoulder in a real pressure and participation of his Masters sufferings.
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and some parts of Europe, if to be persecuted and afflicted be reckoned a calamity? What prince was ever more unfortunate then Henry the sixt of England,
and Some parts of Europe, if to be persecuted and afflicted be reckoned a calamity? What Prince was ever more unfortunate then Henry the sixt of England,
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and some good men were ingaged in a wrong cause, and the good cause was sometimes managed by evil men, till that the suppressed cause was lifted up by God in the hands of a young and prosperous prince,
and Some good men were engaged in a wrong cause, and the good cause was sometime managed by evil men, till that the suppressed cause was lifted up by God in the hands of a young and prosperous Prince,
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and at last, both interests were satisfied in the conjunction of two roses, which was brought to issue by a wonderful chain of causes managed by the divine providence:
and At last, both interests were satisfied in the conjunction of two roses, which was brought to issue by a wondered chain of Causes managed by the divine providence:
but hath ministred an example of an afflicted truth, and a prevailing sin: For I will never more call that sinner prosperous, who after he hath been permitted to finish his businesse, shall die, and perish miserably:
but hath ministered an Exampl of an afflicted truth, and a prevailing since: For I will never more call that sinner prosperous, who After he hath been permitted to finish his business, shall die, and perish miserably:
for at the same rate, we may envie the happinesse of a poor fisherman, who while his nets were drying, slept upon the rock and dreamt that he was made a King;
for At the same rate, we may envy the happiness of a poor fisherman, who while his nets were drying, slept upon the rock and dreamed that he was made a King;
on a sudden starts up, and leaping for joy, fals down from the rock, and in the place of his imaginary felicities, loses his little portion of pleasure,
on a sudden starts up, and leaping for joy, falls down from the rock, and in the place of his imaginary felicities, loses his little portion of pleasure,
would any man amongst us, looking and considering before hand, kill his lawful King to be heire of all that which I have named? would any of you choose, to have God angry with you upon these terms? would any of you be a perjured man for it all? A wise man or a good, would not choose it:
would any man among us, looking and considering before hand, kill his lawful King to be heir of all that which I have nam? would any of you choose, to have God angry with you upon these terms? would any of you be a perjured man for it all? A wise man or a good, would not choose it:
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for if any man should cont•act with an impure spirit, to give his soul up at a certain day, it may be 2• years hence, upon the condition he might for 20. years have his vain desires, should we not think that person infinitely miserable;
for if any man should cont•act with an impure Spirit, to give his soul up At a certain day, it may be 2• Years hence, upon the condition he might for 20. Years have his vain Desires, should we not think that person infinitely miserable;
•ias said well to a vitious person, Non metuo ne non sis daturus paenas, sed metuo neid non sim visurus, He was sure the man should be punished, he was not sure he should live to see it:
•ias said well to a vicious person, Non metuo ne non sis Daturus Penalty, sed metuo neid non sim visurus, He was sure the man should be punished, he was not sure he should live to see it:
slay them not O Lord lest my people forget it (saith David) if punishment were instantly and totally inflicted, it would be but a sudden and single document:
slay them not O Lord lest my people forget it (Says David) if punishment were instantly and totally inflicted, it would be but a sudden and single document:
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but a slow and lingring judgement, and, a wrath breaking out in the next age, is like an universal proposion, teaching our posterity, that God was angry all the while, that he had a long indignation in his brest, that he would not forget to take veangeance:
but a slow and lingering judgement, and, a wrath breaking out in the next age, is like an universal proposion, teaching our posterity, that God was angry all the while, that he had a long Indignation in his breast, that he would not forget to take veangeance:
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and it is a demonstration, that even the prosperous sins of the present age, will finde the same period in the Divine revenge when men see a judgement upon the Nephevvs for the sins of their Grand-fathers,
and it is a demonstration, that even the prosperous Sins of the present age, will find the same Period in the Divine revenge when men see a judgement upon the Nephews for the Sins of their Grandfathers,
and hath displaied to so many generations of men, to three or four descents of children, that those men could not be esteemed happy in their great fortunes, against whom God was so angry, that he would show his displeasure for a hundred years together.
and hath displayed to so many generations of men, to three or four descents of children, that those men could not be esteemed happy in their great fortune's, against whom God was so angry, that he would show his displeasure for a hundred Years together.
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It was fourty years before God punished the Jews, for the execrable murder committed upon the person of their King, the holy Jesus; and it was so long, that when it did happen, many men attributed it to their killing S. James their Bishop and seemed to forget the greater crime,
It was fourty Years before God punished the jews, for the execrable murder committed upon the person of their King, the holy jesus; and it was so long, that when it did happen, many men attributed it to their killing S. James their Bishop and seemed to forget the greater crime,
Because God hath given us a rule but hath left the judgement to himself; and we die so quickly, (and God measures althings by his standard of eternity,
Because God hath given us a Rule but hath left the judgement to himself; and we die so quickly, (and God measures All things by his standard of eternity,
But if we should look under the skirt of the prosperous and prevailing Tyrant, we should finde even in the dayes of his joyes, such allayes and abatements of his pleasure,
But if we should look under the skirt of the prosperous and prevailing Tyrant, we should find even in the days of his Joys, such alleys and abatements of his pleasure,
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and phantastick images, imagining that he saw the Scythians flaying him alive, his daughters like pillars of fire dancing round about a cauldron in which himself was boyling,
and fantastic Images, imagining that he saw the Scythians flaying him alive, his daughters like pillars of fire dancing round about a cauldron in which himself was boiling,
And although all tyrants have not imaginative and phantastick consciences, yet all tyrants shall die and come to judgement; and such a man is not to be feared,
And although all Tyrants have not imaginative and fantastic Consciences, yet all Tyrants shall die and come to judgement; and such a man is not to be feared,
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and in the mean time can he be said to escape, who hath an unquiet conscience, who is already designed for hell, he whom God hates and the people curse,
and in the mean time can he be said to escape, who hath an unquiet conscience, who is already designed for hell, he whom God hates and the people curse,
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& is in fear to have his throat cut for it, and is fain to defend it with the greatest difficulty and the greatest danger? Does not he drink more sweetly, that takes his beaverage in an earthen vessel,
& is in Fear to have his throat Cut for it, and is fain to defend it with the greatest difficulty and the greatest danger? Does not he drink more sweetly, that Takes his beaverage in an earthen vessel,
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but does greater wickednesse onely to escape a while un punished for his former crimes? A•robibitur venenum, No man goes about to poison a poor mans pitcher,
but does greater wickedness only to escape a while un punished for his former crimes? A•robibitur venenum, No man Goes about to poison a poor men pitcher,
NONLATINALPHABET NONLATINALPHABET They that admire the happinesse of a prosperous, prevailing Tyrant, know not the felicities, that dwell in innocent hearts,
They that admire the happiness of a prosperous, prevailing Tyrant, know not the felicities, that dwell in innocent hearts,
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And therefore that the prevailing oppressor, Tyrant, or persecutor is infinitly miserable, onely let God choose by what instruments he will govern the world, by what instances himself would be served, by what waies he will chastise the failings and exercise the duties,
And Therefore that the prevailing oppressor, Tyrant, or persecutor is infinitely miserable, only let God choose by what Instruments he will govern the world, by what instances himself would be served, by what ways he will chastise the failings and exercise the duties,
God sometimes punishes one sinne with another, pride with adultery, drunkennesse with murder, carelesnesse with irreligion, idlenesse with vanity, penury with oppression, irreligion with blasphemy,
God sometime Punishes one sin with Another, pride with adultery, Drunkenness with murder, carelessness with irreligion, idleness with vanity, penury with oppression, irreligion with blasphemy,
and that with Atheisme, and therefore it is no wonder if he punishes a sinner by a sinner And if David made use of villains and profligate persons to frame an armie;
and that with Atheism, and Therefore it is no wonder if he Punishes a sinner by a sinner And if David made use of villains and profligate Persons to frame an army;
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we shall have no further cause to wonder, if God raises up the Assyrians to punish the Israelites, and the Egyptians to destroy the Assyrians, and the Ethiopians to scourge the Egyptians, and at last his own hand shall separate the good from the bad in the day of separation, in the day when he makes up his Iewels. NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Soph. Elect.
we shall have no further cause to wonder, if God raises up the Assyrians to Punish the Israelites, and the egyptians to destroy the Assyrians, and the Ethiopians to scourge the egyptians, and At last his own hand shall separate the good from the bad in the day of separation, in the day when he makes up his Jewels.. Soph. Elect.
how long he will smite his servants, and when he will destroy his enemies. In the dayes of the primitive persecutions, what prayers, how many sighings, how deep groanes,
how long he will smite his Servants, and when he will destroy his enemies. In the days of the primitive persecutions, what Prayers, how many sighings, how deep groans,
they ventured for a crown and fought valiantly, they were faithful to the death, and they received a crown of life, and they are honored by God, by angels, and by men;
they ventured for a crown and fought valiantly, they were faithful to the death, and they received a crown of life, and they Are honoured by God, by Angels, and by men;
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whereas in all the prosperous ages of the Church, we hear no stories of such multitudes of Saints no record of them, no honour to their memorial, to accident extraordinary;
whereas in all the prosperous ages of the Church, we hear no stories of such Multitudes of Saints no record of them, no honour to their memorial, to accident extraordinary;
and troubles under it, we may please to remember that twenty years hence (it may be sooner, it wil not be much longer) all our cares and our troubles shall be dead,
and Troubles under it, we may please to Remember that twenty Years hence (it may be sooner, it will not be much longer) all our Cares and our Troubles shall be dead,
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and in what cause, and then he shall be happy that keeps company with the persecuted, and the persecutors shall be shut out amongst dogs and unbelievers.
and in what cause, and then he shall be happy that keeps company with the persecuted, and the persecutors shall be shut out among Dogs and unbelievers.
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He that shrinks from the yoke of Christ, from the burden of the Lord, upon his death-bed will have cause to remember, that by that time all his persecutions would have been past,
He that shrinks from the yoke of christ, from the burden of the Lord, upon his deathbed will have cause to Remember, that by that time all his persecutions would have been passed,
and his thirst was now gone, he fetched a deep sigh and said, Miserable man that I am, who for so little pleasure, the pleasure of one draught lost so great a Kingdom such will be their case, who being impatient of suffering, change their persecution into wealth,
and his thirst was now gone, he fetched a deep sighs and said, Miserable man that I am, who for so little pleasure, the pleasure of one draught lost so great a Kingdom such will be their case, who being impatient of suffering, change their persecution into wealth,
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and an easie fortune they shall finde themselves miserable, in the separations of eternity losing the glories of heaven for so little a pleasure, illiberali• & ingrate voluptatis causa as Plutarch calls it,
and an easy fortune they shall find themselves miserable, in the separations of eternity losing the Glories of heaven for so little a pleasure, illiberali• & ingrate voluptatis causa as Plutarch calls it,
but is already in a state so hateful and miserable, that he needs neither God nor man to be a revenger, having already under his splendid robe, miseries enough to punish and betray this hypocrisy of his condition:
but is already in a state so hateful and miserable, that he needs neither God nor man to be a revenger, having already under his splendid robe, misery's enough to Punish and betray this hypocrisy of his condition:
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. I end with the advice of Saint Paul, In nothing be terrified of your 〈 … 〉
. I end with the Advice of Saint Paul, In nothing be terrified of your 〈 … 〉
but the evil of the suffering, and the danger, must be declined, and we must use such spirituall arts as are apt to turn them into health and medicine:
but the evil of the suffering, and the danger, must be declined, and we must use such spiritual arts as Are apt to turn them into health and medicine:
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and to be prevented with the following cautions, least a man suffers like a fool, and a malefactour, or inherits damnation for the reward of his imprudent suffering.
and to be prevented with the following cautions, lest a man suffers like a fool, and a Malefactor, or inherits damnation for the reward of his imprudent suffering.
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or pendants, consecrated to idols of the Jamnenses, it much allayed the hope, which by their dying in so good a cause was entertained concerning their beatificall resurrection.
or pendants, consecrated to Idols of the Jamnenses, it much allayed the hope, which by their dying in so good a cause was entertained Concerning their beatifical resurrection.
Many things may make a man willing to die in a good cause: Publike reputation, hope of reward, gallantry of spirit, a confident resolution, and a masculine courage;
Many things may make a man willing to die in a good cause: Public reputation, hope of reward, gallantry of Spirit, a confident resolution, and a masculine courage;
or such a cause, and though they dishonour their religion, or weigh down the cause with the prejudice of sin, beleeve all is swallowed up by one honourable name,
or such a cause, and though they dishonour their Religion, or weigh down the cause with the prejudice of since, believe all is swallowed up by one honourable name,
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and his wealth and his money, and his friends upon his lust, but to spend his sufferings too, to let the canker-worm of a deadly sin, devour his Martyrdom:
and his wealth and his money, and his Friends upon his lust, but to spend his sufferings too, to let the cankerworm of a deadly since, devour his Martyrdom:
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3. Whoever suffer in a cause of God, from the hands of cruell and unreasonable men, let them not be too forward to prognosticate evil and death to their enemies;
3. Whoever suffer in a cause of God, from the hands of cruel and unreasonable men, let them not be too forward to prognosticate evil and death to their enemies;
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but let them solace themselves in the assurance of the divine justice, by generall consideration, and in particular, pray for them that are our persecutours.
but let them solace themselves in the assurance of the divine Justice, by general consideration, and in particular, pray for them that Are our persecutors.
And sometimes two armies have met and fought, and the wisest man amongst them could not say, that either of the Princes had prevaricated either the lawes of God, •or of Nations,
And sometime two armies have met and fought, and the Wisest man among them could not say, that either of the Princes had prevaricated either the laws of God, •or of nations,
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But in such cases where there is an evident tyranny or injustice, let us do like the good Samaritan, who dressed the wounded man, but never pursued the thief;
But in such cases where there is an evident tyranny or injustice, let us do like the good Samaritan, who dressed the wounded man, but never pursued the thief;
I remember in the story that Plutarch tels concerning the soul of Thespesius, that it met with a Prophetick Genius, who told him many things that should happen afterwards in the world,
I Remember in the story that Plutarch tells Concerning the soul of Thespesius, that it met with a Prophetic Genius, who told him many things that should happen afterwards in the world,
and men should be traitours, and selvish, having forms of godlinesse, and creeping into houses, ] yet could not tell us when these men should come to finall shame and ruine;
and men should be Traitors, and selvish, having forms of godliness, and creeping into houses, ] yet could not tell us when these men should come to final shame and ruin;
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and then consider, if the losse of thy estate hath taught thee to despise the world? whether thy poor fortune hath made thee poor in spirit? and if thy uneasie prison sets thy soul at liberty,
and then Consider, if the loss of thy estate hath taught thee to despise the world? whither thy poor fortune hath made thee poor in Spirit? and if thy uneasy prison sets thy soul At liberty,
and every change of condition produces a holy resolution, and the state of sorrows makes the resolution actuall, and habituall, permanent, and persevering.
and every change of condition produces a holy resolution, and the state of sorrows makes the resolution actual, and habitual, permanent, and persevering.
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and when 40. Martyrs in Cappadocia suffered, and that 〈 ◊ 〉 souldier standing by came and supplyed the place of the one Apostate, who fell from his crown ▪ being overcome with pain, it added warmth to the frozen confessors,
and when 40. Martyrs in Cappadocia suffered, and that 〈 ◊ 〉 soldier standing by Come and supplied the place of the one Apostate, who fell from his crown ▪ being overcome with pain, it added warmth to the frozen Confessors,
But if martyrdom were but a phantastick thing, or relyed upon vain accidents and irregular chances, it were then very necessary to be assisted by images of things,
But if martyrdom were but a fantastic thing, or relied upon vain accidents and irregular chances, it were then very necessary to be assisted by Images of things,
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when they are pressed hard, because they use not the proper instruments in fortifying the will in patience and resignation, but endeavour to lighten the burden in imagination;
when they Are pressed hard, Because they use not the proper Instruments in fortifying the will in patience and resignation, but endeavour to lighten the burden in imagination;
or duty to God, but for profit and secular interests, they are easily lost when they see the wickednesse of the enemy to swell up by impunity and successe to a great evil:
or duty to God, but for profit and secular interests, they Are Easily lost when they see the wickedness of the enemy to swell up by impunity and success to a great evil:
Take in all the aids you can, and if the fancy of the standers by ▪ or the hearing a cock crow, can adde any collaterall aids to thy weaknesse, refuse it not;
Take in all the aids you can, and if the fancy of the standers by ▪ or the hearing a cock crow, can add any collateral aids to thy weakness, refuse it not;
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But let thy state of sufferings begin with choice, and be confirmed with knowledge, and rely upon love, and the aids of God, and the expectations of heaven, and the present sense of duty, and then the action will be as glorious in the event,
But let thy state of sufferings begin with choice, and be confirmed with knowledge, and rely upon love, and the aids of God, and the Expectations of heaven, and the present sense of duty, and then the actium will be as glorious in the event,
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if it may be turned into vertue, when God restores thee (because then it was necessary thou shouldest entertain it by an after choice) do now also by a pra•election:
if it may be turned into virtue, when God restores thee (Because then it was necessary thou Shouldst entertain it by an After choice) do now also by a pra•election:
These words are taken out of the proverbs * according to the translation of the 70. If the righteous scarcely •s safe ▪ where the word NONLATINALPHABET implyes that he is safe; but by intermed•• difficulties:
These words Are taken out of the proverbs * according to the Translation of the 70. If the righteous scarcely •s safe ▪ where the word Implies that he is safe; but by intermed•• difficulties:
and was the great type and instance too of the verification of this proposition, he was NONLATINALPHABET, he was put into a strange condition, perpetually wandring, shut up in a prison of wood, living upon faith, having never had the experience of being safe in flouds.
and was the great type and instance too of the verification of this proposition, he was, he was put into a strange condition, perpetually wandering, shut up in a prison of wood, living upon faith, having never had the experience of being safe in floods.
And the unskiful unexperienced Christian shrikes out when ever his vessel shakes, thinking it alwayes a danger, that the watry pavement is not stable and resident like a rock;
And the unskiful unexperienced Christian shrieks out when ever his vessel shakes, thinking it always a danger, that the watery pavement is not stable and resident like a rock;
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and evil judges, of fears and sadder apprehensions are but like the loud wind blowing from the right point, they make a noise and drive faster to the harbour:
and evil judges, of fears and sadder apprehensions Are but like the loud wind blowing from the right point, they make a noise and drive faster to the harbour:
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as comply with our infirmities, and though it be a shame to us to need such allectives and infant gauds, such which the heathen world and the first rudiments of the Israelites did need, God who pitties us and will be wanting in nothing to us,
as comply with our infirmities, and though it be a shame to us to need such allectives and infant gauds, such which the heathen world and the First rudiments of the Israelites did need, God who pities us and will be wanting in nothing to us,
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and to this purpose he sends thunder-bolts from heaven upon evil men, dividing their tongues, infatuating their counsels, cursing their posterity, and ruining their families. — NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET.
and to this purpose he sends thunderbolts from heaven upon evil men, dividing their tongues, infatuating their Counsels, cursing their posterity, and ruining their families. —.
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Sometimes God destroyes their armies, or their strong holds, Sometimes breakes their ships, but this happens either for the weaknesse of some of his servants,
Sometime God Destroys their armies, or their strong holds, Sometime breaks their ships, but this happens either for the weakness of Some of his Servants,
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If the righteous scarcely be saved where shall the ungodly appear? if it be hard with good men, with the evil it shall be far worse. But see the difference.
If the righteous scarcely be saved where shall the ungodly appear? if it be hard with good men, with the evil it shall be Far Worse. But see the difference.
and yet an heir of heaven, hated by men, and beloved by God, loses one house and gets an hundred, he quits a convenient lodging room and purchases a glorious countrey, is forsaken by his friends,
and yet an heir of heaven, hated by men, and Beloved by God, loses one house and gets an hundred, he quits a convenient lodging room and purchases a glorious country, is forsaken by his Friends,
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and in the recompence of this, he hath God for his father, Christ for his captain, the holy Ghost for his supporter so that he shall have all the good which God can give him,
and in the recompense of this, he hath God for his father, christ for his captain, the holy Ghost for his supporter so that he shall have all the good which God can give him,
NONLATINALPHABET NONLATINALPHABET. For just upon his oppression or injustice, he is turned a Devil, and Gods enemy, a wolf to his brother a greedy admirer of the baits of fishes,
. For just upon his oppression or injustice, he is turned a devil, and God's enemy, a wolf to his brother a greedy admirer of the baits of Fish,
he is unsafe in his rest, amazed in his danger, troubled in his labours, weary in his change, esteemed a base man, disgraced and scorned, feared and hated, flattered and derided, watched,
he is unsafe in his rest, amazed in his danger, troubled in his labours, weary in his change, esteemed a base man, disgraced and scorned, feared and hated, flattered and derided, watched,
and by this time let them cast up their accounts, and see, if of all their violent purchases they carry any thing with them to the grave but sin ▪ and a guilty conscience and a polluted soul, the anger of God and the shame of men;
and by this time let them cast up their accounts, and see, if of all their violent purchases they carry any thing with them to the grave but since ▪ and a guilty conscience and a polluted soul, the anger of God and the shame of men;
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If the righteous scarcely be saved, or escape Gods angry stroke, the wicked must needs be infinitely more miserable; NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET —
If the righteous scarcely be saved, or escape God's angry stroke, the wicked must needs be infinitely more miserable; —
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Pellitur a populo victus Cato, tristior ille est, Qui vicit, facesque pudet rapuisse Catoni Namque hoc dedecus est populi, morumque ruina Non homo pulsus erat:
Pellitur a populo victus Cato, tristior Isle est, Qui Vicit, facesque It is shameful rapuisse Catoni Namque hoc dedecus est People, morumque ruina Non homo Pulsus erat:
But turns into their advantages, and thats the state of the Godly: and they are most intolerably accursed, who have no portions in the blessings of eternity,
But turns into their advantages, and thats the state of the Godly: and they Are most intolerably accursed, who have no portions in the blessings of eternity,
4 And yet after al this it is but NONLATINALPHABET not NONLATINALPHABET he scapes but hardly here: it will be well enough with him hereafter Isaac digged three wells:
4 And yet After all this it is but not he escapes but hardly Here: it will be well enough with him hereafter Isaac dug three wells:
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but that being over, he had some room and his fortune swelled, and he called his well [ enlargement ] but his third he called [ abundance ] and then he dipt his foot in oyl and drank freely as out of a •river;
but that being over, he had Some room and his fortune swelled, and he called his well [ enlargement ] but his third he called [ abundance ] and then he dipped his foot in oil and drank freely as out of a •river;
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every good man first sowes in tears, he first drinks of the bottle of his own tears, sorrow and trouble, labour and disquiet, strivings and temptations:
every good man First sows in tears, he First drinks of the Bottle of his own tears, sorrow and trouble, labour and disquiet, strivings and temptations:
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But if they passe through a torrent, and that vertue becomes easie and habitual, they finde their hearts enlarged and made spritely by the visitations of God and refreshment of his spirit;
But if they pass through a torrent, and that virtue becomes easy and habitual, they find their hearts enlarged and made spritely by the visitations of God and refreshment of his Spirit;
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and every affront in the cause of God is an eternal honour, and every day of sorrow is a thousand years of comfort, multiplied with a never ceasing numeration;
and every affront in the cause of God is an Eternal honour, and every day of sorrow is a thousand Years of Comfort, multiplied with a never ceasing numeration;
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dayes without night, joyes without sorrow, sanctity without sin, charity without stain, possession without fear, society without envying, communication of joyes without lessening,
days without night, Joys without sorrow, sanctity without since, charity without stain, possession without Fear, society without envying, communication of Joys without lessening,
Well might David say, funes ceciderunt mihi in praeclaris, the cords of my tent, [ my ropes and the sorrow of my pilgrimage ] fell to me in a good ground,
Well might David say, Funes ceciderunt mihi in praeclaris, the cords of my tent, [ my ropes and the sorrow of my pilgrimage ] fell to me in a good ground,
and lightly touched the skin, yet the offender cried out with most bitter exclamations, while his fault was expiated with a ceremony and without blood:
and lightly touched the skin, yet the offender cried out with most bitter exclamations, while his fault was expiated with a ceremony and without blood:
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till they can rejoyce in death, and long for a resurrection, and with delight and a greedy hope can think of the day of judgement, we must conclude that their glasse gems,
till they can rejoice in death, and long for a resurrection, and with delight and a greedy hope can think of the day of judgement, we must conclude that their glass gems,
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and finest pageantry, their splendid outsides, and great powers of evil, cannot make amends for that estate of misery which is their portion, with a certainty as great as is the truth of God,
and Finest pageantry, their splendid outsides, and great Powers of evil, cannot make amends for that estate of misery which is their portion, with a certainty as great as is the truth of God,
If that be all their hopes, then we may with a sad spirit and a soul of pity inquire into the Question of the Text, Where shall the ungodly and sinner appear? Even there where Gods face shall never shine, where there shall be fire and no light, where there shall be no Angels,
If that be all their hope's, then we may with a sad Spirit and a soul of pity inquire into the Question of the Text, Where shall the ungodly and sinner appear? Even there where God's face shall never shine, where there shall be fire and no Light, where there shall be no Angels,
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FRom the beginning of Time till now, all effluxes which have come from God, have been nothing but emanations of his goodnesse, clothed in variety of circumstances.
FRom the beginning of Time till now, all Effluxes which have come from God, have been nothing but emanations of his Goodness, clothed in variety of Circumstances.
and admire those miracles of mightinesse, did choose to instance his power in the effusions of mercy, that at the same instant he might represent himself desireable and adorable, in all the capacities of amability;
and admire those Miracles of mightiness, did choose to instance his power in the effusions of mercy, that At the same instant he might represent himself desirable and adorable, in all the capacities of amability;
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For as the Sun sends forth a benigne and gentle influence on the seed of Plants, that it may invite forth the active and plastick power from its recesse and secresie, that by rising into the tallnesse and dimensions of a tree, it may still receive a greater and more refreshing influence from its foster-father, the prince of all the bodies of light;
For as the Sun sends forth a benign and gentle influence on the seed of Plants, that it may invite forth the active and plastic power from its recess and secrecy, that by rising into the tallness and dimensions of a tree, it may still receive a greater and more refreshing influence from its foster-father, the Prince of all the bodies of Light;
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and in the end of the journey, and does not onely shew the riches of his goodnesse to them that do well, but to all men that they may do well: he is good to make us good;
and in the end of the journey, and does not only show the riches of his Goodness to them that do well, but to all men that they may do well: he is good to make us good;
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This is the sense and paraphrase of my Text. Despisest thou the riches of his goodnesse, &c. Thou dost not know, that is, thou considerest not that it is for further benefit that God does thee this;
This is the sense and Paraphrase of my Text. Despisest thou the riches of his Goodness, etc. Thou dost not know, that is, thou Considerest not that it is for further benefit that God does thee this;
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Secondly NONLATINALPHABET at the same time, although God is provoked every day, yet he does NONLATINALPHABET, he tolerates our stubbornnesse, he forbears to punish,
Secondly At the same time, although God is provoked every day, yet he does, he tolerates our stubbornness, he forbears to Punish,
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these being the last reserves of the Divine mercy, and how ever we esteem it, is the greatest instance of the divine long sufferance that is in the world.
these being the last reserves of the Divine mercy, and how ever we esteem it, is the greatest instance of the divine long sufferance that is in the world.
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After these instruments, we may consider the end, the strand upon which these land us, the purpose of this variety, of these laborious and admirable arts, with which God so studies and contrives the happinesse and salvation of man;
After these Instruments, we may Consider the end, the strand upon which these land us, the purpose of this variety, of these laborious and admirable arts, with which God so studies and contrives the happiness and salvation of man;
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he shall die in his impenitence, and perish in his folly. 1. The first great instrument, that God chooses to bring us to him is NONLATINALPHABET, profit,
he shall die in his impenitence, and perish in his folly. 1. The First great Instrument, that God chooses to bring us to him is, profit,
or benefit, and this must needs be first, for those instruments whereby we have a being are so great mercies, that besides that they are such which give us the capacities of all other mercies, they are the advances of us in the greatest instances of promotion in the world:
or benefit, and this must needs be First, for those Instruments whereby we have a being Are so great Mercies, that beside that they Are such which give us the capacities of all other Mercies, they Are the advances of us in the greatest instances of promotion in the world:
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but he hath distinguished us from them by the absolute issues of his predestination, and hath given us a lasting and eternall spirit, excellent organs of perception,
but he hath distinguished us from them by the absolute issues of his predestination, and hath given us a lasting and Eternal Spirit, excellent organs of perception,
and are miracles in all senses but that they are common and usuall? I onely desire you to remember, that God made all the works of his hands to serve him;
and Are Miracles in all Senses but that they Are Common and usual? I only desire you to Remember, that God made all the works of his hands to serve him;
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But since we did degenerate, and being by God made better and more noble creatures then all the inhabitants of the air, the water and the earth besides, we made our selves baser and more ignoble then any:
But since we did degenerate, and being by God made better and more noble creatures then all the inhabitants of the air, the water and the earth beside, we made our selves baser and more ignoble then any:
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yet then from thence forward, God began his work of leading us to repentance, by the riches of his goodnesse. He causeth us to be born of Christian parents, under whom we were taught the mysteriousnesse of its goodnesse and designes, for the redemption of man:
yet then from thence forward, God began his work of leading us to Repentance, by the riches of his Goodness. He Causes us to be born of Christian Parents, under whom we were taught the mysteriousness of its Goodness and designs, for the redemption of man:
and their Oracles, can we choose but apprehend a visible notorious necessity of perishing in those sins which we then should not have understood by the glasse of a divine law, to have declined,
and their Oracles, can we choose but apprehend a visible notorious necessity of perishing in those Sins which we then should not have understood by the glass of a divine law, to have declined,
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nor by a revelation have been taught to repent of? But since the best of men does in the midst of all the great advantages of lawes, and examples, and promises, and threatnings do many things he ought to be ashamed of,
nor by a Revelation have been taught to Repent of? But since the best of men does in the midst of all the great advantages of laws, and Examples, and promises, and threatenings do many things he ought to be ashamed of,
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and needs to repent of, we can understand the riches of the Divine goodnesse best, by considering that the very designe of our birth and education in the Christian religion is, that we may recover of,
and needs to Repent of, we can understand the riches of the Divine Goodness best, by considering that the very Design of our birth and education in the Christian Religion is, that we may recover of,
For now that we shall not perish for our first follies, but be admitted to new conditions, to be repaired by second thoughts, to have our infirmities excused,
For now that we shall not perish for our First follies, but be admitted to new conditions, to be repaired by second thoughts, to have our infirmities excused,
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and our sins forgiven, our habits lessened, and our malice cured after we were wounded, and sick, and dead, and buried, and in the possession of the Devil;
and our Sins forgiven, our habits lessened, and our malice cured After we were wounded, and sick, and dead, and buried, and in the possession of the devil;
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this was such a blessing, so great riches of the Divine goodnesse, that as it was taught to no religion but the Christian, revealed by no law-giver but Christ,
this was such a blessing, so great riches of the Divine Goodness, that as it was taught to no Religion but the Christian, revealed by no lawgiver but christ,
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nay he hath prayed for our repentance these 1600. yeers incessantly, night and day, and shall do so till doomes-day, [ He sits at the right hand of God making intercession for us.
nay he hath prayed for our Repentance these 1600. Years incessantly, night and day, and shall do so till doomsday, [ He sits At the right hand of God making Intercession for us.
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and the work of Redemption, and the intercession and mediation of Christ: It is the work of atonement and reconciliation that God designed, and Christ died for,
and the work of Redemption, and the Intercession and mediation of christ: It is the work of atonement and reconciliation that God designed, and christ died for,
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And therefore here consider, if it be not infinite impiety to despise the riches of such a goodnesse, which at so great a charge, with such infinite labour,
And Therefore Here Consider, if it be not infinite impiety to despise the riches of such a Goodness, which At so great a charge, with such infinite labour,
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and certainly we had reason to take it very ill if at a great expence we should purchase a pardon for a servant and he out of a peevish pride or negligence shall refuse it;
and Certainly we had reason to take it very ill if At a great expense we should purchase a pardon for a servant and he out of a peevish pride or negligence shall refuse it;
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I shall lesse need to instance those other particularities wherby God continues, as by so many arguments of kindnesse to sweeten our natures and make them malleable to the precepts of love and obedience, the twinne daughters of holy repentance; but the poorest person amongst us, besides the blessing and graces already reckoned hath enough about him,
I shall less need to instance those other particularities whereby God continues, as by so many Arguments of kindness to sweeten our nature's and make them malleable to the Precepts of love and Obedience, the twin daughters of holy Repentance; but the Poorest person among us, beside the blessing and graces already reckoned hath enough about him,
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Does not God send his angels to keep thee in all thy wayes? are not they ministring spirits sent forth to wait upon thee as thy guard? art not thou kept from drowing, from fracture of bones, from madnesse, from deformities, by the riches of the divine goodnesse? Tell the joynts of thy body, dost thou want a finger? and if thou doest not understand how great a blessing that is, do but remember how ill thou canst spare the use of it when thou hast but a thorn in it? The very privative blessings, the blessings of immunity, safeguard,
Does not God send his Angels to keep thee in all thy ways? Are not they ministering spirits sent forth to wait upon thee as thy guard? art not thou kept from drowing, from fracture of bones, from madness, from deformities, by the riches of the divine Goodness? Tell the Joints of thy body, dost thou want a finger? and if thou dost not understand how great a blessing that is, do but Remember how ill thou Canst spare the use of it when thou hast but a thorn in it? The very privative blessings, the blessings of immunity, safeguard,
If God should send a cancer upon thy face or a wolf into thy brest, he if should spread a crust of leprosie upon thy skin, what wouldest thou give to be but as now thou art? wouldest thou not repent of thy sins upon that condition? which is the greater blessing to be kept from them,
If God should send a cancer upon thy face or a wolf into thy breast, he if should spread a crust of leprosy upon thy skin, what Wouldst thou give to be but as now thou art? Wouldst thou not Repent of thy Sins upon that condition? which is the greater blessing to be kept from them,
or to be cured of them? and why therfore shall not this greater blessing lead thee to repentance? why do we not so aptly promise repentance when we are sick upon the condition to be made well,
or to be cured of them? and why Therefore shall not this greater blessing led thee to Repentance? why do we not so aptly promise Repentance when we Are sick upon the condition to be made well,
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but in health our appetites return to their capacity, and in all the way we despise the riches of the divine goodnesse which preserves us from such evils which would be full of horror and amazement if they should happen to us.
but in health our appetites return to their capacity, and in all the Way we despise the riches of the divine Goodness which preserves us from such evils which would be full of horror and amazement if they should happen to us.
Hath God made any of you all chapfallen? are you affrighted with spectars and •llusions of the spirits of darknesse? how many earthquakes have you been in? how many dayes have any of you wanted bread? how many nights have you been without sleep? are any of you distracted of your senses? and if God gives you meat and drink, health and sleep, proper seasons of the year, intire senses and an useful understanding, what a great unworthynesse it is to be unthankful to so good a God so benigne a Father,
Hath God made any of you all chapfallen? Are you affrighted with spectars and •llusions of the spirits of darkness? how many earthquakes have you been in? how many days have any of you wanted bred? how many nights have you been without sleep? Are any of you distracted of your Senses? and if God gives you meat and drink, health and sleep, proper seasons of the year, entire Senses and an useful understanding, what a great unworthiness it is to be unthankful to so good a God so benign a Father,
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and therefore it was not unreasonably said of Aristottle, NONLATINALPHABET prosperity makes a man love God, supposing men to have so much humanity left in them,
and Therefore it was not unreasonably said of Aristotle, Prosperity makes a man love God, supposing men to have so much humanity left in them,
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And Hippocrates said, that although poor men use to murmur against God, yet rich men will be offering sacrifice to their Diety whose beneficiaries they are.
And Hippocrates said, that although poor men use to murmur against God, yet rich men will be offering sacrifice to their Diety whose beneficiaries they Are.
if we shal refuse to repent, which is a condition so reasonable, that God requiers it onely for our sake and that it may end in our felicity, we do our selves despite to be unthankful to God;
if we shall refuse to Repent, which is a condition so reasonable, that God requirers it only for our sake and that it may end in our felicity, we do our selves despite to be unthankful to God;
And if any man with whom God hath used no other method but of his sweetnesse and the effusion of mercies, brings no other fruits but the apples of Sodom in return for all his culture and labours;
And if any man with whom God hath used no other method but of his sweetness and the effusion of Mercies, brings no other fruits but the Apples of Sodom in return for all his culture and labours;
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and we shall remain obdurat against those sermons of mercy which God makes us every day, there will come a time when this shall be upbraided to us that we had not NONLATINALPHABET a thankful minde,
and we shall remain obdurat against those Sermons of mercy which God makes us every day, there will come a time when this shall be upbraided to us that we had not a thankful mind,
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wherefore hast thou despised the name of the Lord? but how infinitely more can God say to all of us then all this came to? he hath anointed us kings and priests in the royal pri•sthood of Christianity;
Wherefore hast thou despised the name of the Lord? but how infinitely more can God say to all of us then all this Come to? he hath anointed us Kings and Priests in the royal pri•sthood of Christianity;
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and defer and neglect our repentance, what shame is great enough, what miseries are sharp enough, what hell painful enough for such horrid ingratitude? Saint Lewis the King having sent •vo Bishop of Chartres, on an embassy, the Bishop met a woman on the way, grave, sad, Phantastick & malancholy, with fire in one hand and water in the other, he asked what those symbols ment, she answered my purpose is with fire to burn Paradise,
and defer and neglect our Repentance, what shame is great enough, what misery's Are sharp enough, what hell painful enough for such horrid ingratitude? Saint Lewis the King having sent •vo Bishop of Chartres, on an embassy, the Bishop met a woman on the Way, grave, sad, Fantastic & melancholy, with fire in one hand and water in the other, he asked what those symbols meant, she answered my purpose is with fire to burn Paradise,
the love of God is not produced in us after we have contracted evil habits, til God with his fan in his hand hath throughly purged the floore, till he hath cast out all the devils and swept the house with the instrument of hope and fear and with the atchieuments and efficacy of mercies and judgements.
the love of God is not produced in us After we have contracted evil habits, till God with his fan in his hand hath thoroughly purged the floor, till he hath cast out all the Devils and swept the house with the Instrument of hope and Fear and with the achievements and efficacy of Mercies and Judgments.
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Am I a dry tree to the house of Israel? that is, do I bring them no fruit, do they serve me for nought, and he expects not our duty till first we feel his goodnesse, we are now infinitely inexcusable to throw away so great riches, to despise such a goodnesse.
Am I a dry tree to the house of Israel? that is, do I bring them no fruit, do they serve me for nought, and he expects not our duty till First we feel his Goodness, we Are now infinitely inexcusable to throw away so great riches, to despise such a Goodness.
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for he sees [ be it spoken to the shame of our natures, and the dishonour of our manners ] he sees that his mercies do not allure us, do not make us thankful;
for he sees [ be it spoken to the shame of our nature's, and the dishonour of our manners ] he sees that his Mercies do not allure us, do not make us thankful;
he delivers us up to the paedagogy of the divine judgements, and there begins the second part of Gods method intimated in the word NONLATINALPHABET or forbearance ▪ God begins his cure by causticks, by incisions and instruments of vexation, to try if the disease that will not yeild to the allectives of cordials and perfumes, friction and baths, may be forced out by deleteries, scarifications,
he delivers us up to the pedagogy of the divine Judgments, and there begins the second part of God's method intimated in the word or forbearance ▪ God begins his cure by caustics, by incisions and Instruments of vexation, to try if the disease that will not yield to the allectives of cordials and perfumes, friction and baths, may be forced out by deleteries, scarifications,
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and more salutary but least pleasing Physicke. 2. NONLATINALPHABET forbearance, it is called in the text, which signifies laxamentum or inducias, that is,
and more salutary but least pleasing Physic. 2. forbearance, it is called in the text, which signifies laxamentum or Inducias, that is,
But I consider it first in general, the riches of the divine goodnesse is manifest in beginning this new method of curing us, by severity and by a rod.
But I Consider it First in general, the riches of the divine Goodness is manifest in beginning this new method of curing us, by severity and by a rod.
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And that you may not wonder that I expound this forbearance to be an act of mercy punishing, I observe that besides that the word supposes the method changed,
And that you may not wonder that I expound this forbearance to be an act of mercy punishing, I observe that beside that the word supposes the method changed,
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it is also in the nature of the thing, in the conjunction of circumstances and the designes of God, a mercy when he threatens us or strike us into repentance.
it is also in the nature of the thing, in the conjunction of Circumstances and the designs of God, a mercy when he threatens us or strike us into Repentance.
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and sing perpetual Anthemes to the honour of our Benefactor and Patron God; and we are apt to dream that God will make his Saints raigne here as kings in a millenary kingdom,
and sing perpetual Anthems to the honour of our Benefactor and Patron God; and we Are apt to dream that God will make his Saints Reign Here as Kings in a millenary Kingdom,
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but as soon as the one of them had scaped from drowing, and the other from burning and were put into security, they fell into crimes which have dishonoured their memories for above thirty generations together, the crimes of drunkennesse and incest, wealth and a full fortune make men licenciously vitious, tempting a man with power to act all that he can desire or designe vitiously.
but as soon as the one of them had escaped from drowing, and the other from burning and were put into security, they fell into crimes which have dishonoured their memories for above thirty generations together, the crimes of Drunkenness and Incest, wealth and a full fortune make men licentiously vicious, tempting a man with power to act all that he can desire or Design viciously.
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Inde irae faciles — Nam { que } ut opes nimias mundo fortuna subacto Intulit, et rebus mores cessere secundis — Cultus gest are decoros vix nuribus rapuere mares:
Inde irae faciles — Nam { que } ut opes nimias mundo fortuna subacto Intulit, et rebus mores cessere secundis — Cultus gest Are decorous vix nuribus rapuere mares:
And let me observe to you that though there are in the new Testament many promises and provisions made for the poor in that very capacity, they haveing a title, to some certain circumstances and additionals of grace and blessing,
And let me observe to you that though there Are in the new Testament many promises and provisions made for the poor in that very capacity, they having a title, to Some certain Circumstances and additionals of grace and blessing,
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yet to rich men our blessed Saviour was pleased to make none at all, but to leave them involved in general comprehensions and to have a title to the special promises, onely by becomming poor in spirit, and in preparation of minde,
yet to rich men our blessed Saviour was pleased to make none At all, but to leave them involved in general comprehensions and to have a title to the special promises, only by becoming poor in Spirit, and in preparation of mind,
it is hard for God to perswade us to this, till we are taught it by a sad experience, that those prosperities which we think will make us serve God cheerfully, make us to serve the world and secular ends diligently and God not at all.
it is hard for God to persuade us to this, till we Are taught it by a sad experience, that those Prosperities which we think will make us serve God cheerfully, make us to serve the world and secular ends diligently and God not At all.
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half the work of repentance is done by a sad accident, our spirits are made sad, our gayeties mortified, our wildnesse corrected, the water springs are ready to run over:
half the work of Repentance is done by a sad accident, our spirits Are made sad, our Gaieties mortified, our wildness corrected, the water springs Are ready to run over:
but when she began to fear that her Son did really designe to murder her, she used all the art and instruments of diversion that a witty and a powerfull a timerous person,
but when she began to Fear that her Son did really Design to murder her, she used all the art and Instruments of diversion that a witty and a powerful a timorous person,
for God is so highly resolved to bring us to repentance some way or other, that if by his goodnesse he cannot shame us into it, he will try if by his judgements he can scare us into it ▪ not that he strikes alwayes as soon as he hath sent his warrants out, NONLATINALPHABET said Philo. Thus God sent Jonas and denounced judgements against Niniveh;
for God is so highly resolved to bring us to Repentance Some Way or other, that if by his Goodness he cannot shame us into it, he will try if by his Judgments he can scare us into it ▪ not that he strikes always as soon as he hath sent his warrants out, said Philo Thus God sent Jonah and denounced Judgments against Nineveh;
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When Noah the great preacher of righteousnesse, denounced the flood to all the world, it was with the NONLATINALPHABET with the forbearance of 120. years,
When Noah the great preacher of righteousness, denounced the flood to all the world, it was with the with the forbearance of 120. Years,
every sicknesse, every losse, every disgrace, the death of friends and neerest relatives, sudden discontents; these are all of them the lowder calls of God to repentance; but still, instances of forbearance.
every sickness, every loss, every disgrace, the death of Friends and nearest relatives, sudden discontents; these Are all of them the Louder calls of God to Repentance; but still, instances of forbearance.
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and then take the blow off, Sic enim Deus induravit Pharaonis cor, said Saint Basil. For as water taken off from fire will sooner congeale and become icy,
and then take the blow off, Sic enim Deus induravit Pharaonis cor, said Saint Basil. For as water taken off from fire will sooner congeal and become icy,
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In the tomb of Terentia certain lamps burned under ground many ages together, but as soon as ever they were brought into the aire and saw a bigger light, they went out, never to be reenkindled:
In the tomb of Terentia certain lamps burned under ground many ages together, but as soon as ever they were brought into the air and saw a bigger Light, they went out, never to be reenkindled:
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so long as we are in the retirements of sorrow, of want, of fear, of sicknesse or of any sad accident we are burning and shining lamps, but when God comes with his NONLATINALPHABET, with his forbearance and lifts us up from the gates of death and carries us abroad into the open aire, that we converse with prosperity and temptation, we go out in darknesse:
so long as we Are in the retirements of sorrow, of want, of Fear, of sickness or of any sad accident we Are burning and shining lamps, but when God comes with his, with his forbearance and lifts us up from the gates of death and carries us abroad into the open air, that we converse with Prosperity and temptation, we go out in darkness:
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And if such be our weaknesses, or our folly, it concerns us to pray against such deliverances, to be afraid of health, to beg of God to continue a persecution,
And if such be our Weaknesses, or our folly, it concerns us to pray against such Deliverances, to be afraid of health, to beg of God to continue a persecution,
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And do not we finde all this to be a great truth in our selves? are we so great strangers to our own weaknesses and unworthinesse as not to remember when God scared us with judgements in the neighbourhood, whence we lived in a great plague,
And do not we find all this to be a great truth in our selves? Are we so great Strangers to our own Weaknesses and unworthiness as not to Remember when God scared us with Judgments in the neighbourhood, whence we lived in a great plague,
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then we may please to remember that repentance was our businesse, that we designed mountains of piety, renewed our holy purposes, made vows and solemn sacraments to God to become penitent, and obedient persons;
then we may please to Remember that Repentance was our business, that we designed Mountains of piety, renewed our holy Purposes, made vows and solemn Sacraments to God to become penitent, and obedient Persons;
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and what is there more left for God to do unto us? He that is not won by the sence of Gods mercy, can never finde any thing in God that shall convert him;
and what is there more left for God to do unto us? He that is not wone by the sense of God's mercy, can never find any thing in God that shall convert him;
This is sad, that nothing from without, and nothing from within shall move us; nothing in Heaven and nothing in Hell, neither love nor fear ▪ gratitude to God,
This is sad, that nothing from without, and nothing from within shall move us; nothing in Heaven and nothing in Hell, neither love nor Fear ▪ gratitude to God,
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and escaped it? did none of you ever scape drowning, and in a great danger saw the forbearance of God? have you never been sick (as your feared) unto death? or suppose none of these things hath happened, hath not God threatned you all,
and escaped it? did none of you ever escape drowning, and in a great danger saw the forbearance of God? have you never been sick (as your feared) unto death? or suppose none of these things hath happened, hath not God threatened you all,
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But if you had been a Privado, and of the Cabinet councel with your Angel Guardian, that from him you might have known how many dangers you have escaped,
But if you had been a Privado, and of the Cabinet council with your Angel Guardian, that from him you might have known how many dangers you have escaped,
and how many thousand times the Devil would have done thee hurt, and how often himself as a ministring spirit of Gods goodnesse and forbearance, did interpose and abate,
and how many thousand times the devil would have done thee hurt, and how often himself as a ministering Spirit of God's Goodness and forbearance, did interpose and abate,
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and that he was angry at thy sin, but yet did so pity thy person, that he would forbear thee a little longer, else that fall had been into thy grave.
and that he was angry At thy since, but yet did so pity thy person, that he would forbear thee a little longer, Else that fallen had been into thy grave.
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and he that cannot read the purposes of God written with the finger of judgement (for as yet his whole hand is not laid on) either is consigned to eternall ruine,
and he that cannot read the Purposes of God written with the finger of judgement (for as yet his Whole hand is not laid on) either is consigned to Eternal ruin,
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because God will no more endeavour his cure, or if his mercy still continues and goes on in long-suffering, it shall be by such vexatious instruments, such causticks,
Because God will no more endeavour his cure, or if his mercy still continues and Goes on in long-suffering, it shall be by such vexatious Instruments, such caustics,
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Sermon. XIII. The mercies of the Divine Judgements. Part II. NONLATINALPHABET ] long-suffering; in this one word are contained all the treasures of the Divine goodnesse:
Sermon. XIII. The Mercies of the Divine Judgments. Part II ] long-suffering; in this one word Are contained all the treasures of the Divine Goodness:
here is the length and extension of his mercy, pertrahit spiritum super nos Dominus, so the Syrian Interpreter reads, Luk. 18. 7. God holds his breath:
Here is the length and extension of his mercy, pertrahit spiritum super nos Dominus, so the Syrian Interpreter reads, Luk. 18. 7. God holds his breath:
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but then observe, that when we are under this state of cure, we are so neer destruction that the same instrument that God uses for remedy to us, is also prepared to destroy us;
but then observe, that when we Are under this state of cure, we Are so near destruction that the same Instrument that God uses for remedy to us, is also prepared to destroy us;
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but in the mean time it implies no other ease, but that together with his long-sufferance God may use all other severities and scourges to break our untamed spirits,
but in the mean time it Implies no other ease, but that together with his long-sufferance God may use all other severities and scourges to break our untamed spirits,
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He that dies in his impurities shall lie in it for ever, but he that descends to his grave purged and mitred, that is, having quitted his vices, & superinduens justitiam, being clothed with righteousnesse, shall dwell in light and immortality.
He that die in his Impurities shall lie in it for ever, but he that descends to his grave purged and mitred, that is, having quit his vices, & superinduens justitiam, being clothed with righteousness, shall dwell in Light and immortality.
much more desperate is our recovery, when our disease is stronger and our faculties weaker, when our sins raigne in us, and our thoughts of vertue are not alive.
much more desperate is our recovery, when our disease is Stronger and our faculties Weaker, when our Sins Reign in us, and our thoughts of virtue Are not alive.
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have patience with me and I will pay thee all. This tells its meaning: this is a long-sufferance, by being a forbearance onely of execution of the last sentence;
have patience with me and I will pay thee all. This tells its meaning: this is a long-sufferance, by being a forbearance only of execution of the last sentence;
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Hic ure, hic seca, ut in aeternum parcas, so Saint Austin prayed, Here O Lord cut me, here burn me, spare me not now, that thou mayest spare me for ever:
Hic ure, hic seca, ut in aeternum parcas, so Saint Austin prayed, Here Oh Lord Cut me, Here burn me, spare me not now, that thou Mayest spare me for ever:
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I remember what Bion observed wittily of the punishment inflicted upon the daughters of Danaeus, whom the old Poets fained to be condemned in hell to fill a bottomlesse tub with water,
I Remember what Bion observed wittily of the punishment inflicted upon the daughters of Danaeus, whom the old Poets feigned to be condemned in hell to fill a bottomless tub with water,
and since they are condemned to pay the scores of their sins with the sufferance of a load of judgements, it is well they are such as will run quite thorough them,
and since they Are condemned to pay the scores of their Sins with the sufferance of a load of Judgments, it is well they Are such as will run quite through them,
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and not stick upon them to eternity. Omnes enim poenae non exterminantes sunt medici•ales: All punishments whatsoever which do not destroy us, are intended to save us;
and not stick upon them to eternity. Omnes enim Poenae non exterminantes sunt medici•ales: All punishments whatsoever which do not destroy us, Are intended to save us;
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1. And I must make this observation to you ▪ That when things come to this passe that God is forced to the last remedies of judgements, this long-sufferance will little or nothing concern particular persons,
1. And I must make this observation to you ▪ That when things come to this pass that God is forced to the last remedies of Judgments, this long-sufferance will little or nothing concern particular Persons,
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that comes under the second part of Gods method, the NONLATINALPHABET, or forbearance; but if he smites single persons with a small judgement, that is, a long-suffering not of him, but towards others:
that comes under the second part of God's method, the, or forbearance; but if he smites single Persons with a small judgement, that is, a long-suffering not of him, but towards Others:
but the people that were affrighted with the neighbourhood of the judgement and the expresses of Gods anger manifested in such visible remonstrances, they were the men called unto repentance.
but the people that were affrighted with the neighbourhood of the judgement and the Expresses of God's anger manifested in such visible remonstrances, they were the men called unto Repentance.
When God suffered the mutinies, the affronts, the basenesse, and ingratitude, the follies, and relapses of the children of Israel, who murmured against God ten times in the wildernesse, God sent evil angels among them,
When God suffered the mutinies, the affronts, the baseness, and ingratitude, the follies, and relapses of the children of Israel, who murmured against God ten times in the Wilderness, God sent evil Angels among them,
and as Gods justice is made the hand-maid of his mercy to cure sin, so it is the servant also and the instrument to avenge our despight and contempt of mercy;
and as God's Justice is made the handmaid of his mercy to cure since, so it is the servant also and the Instrument to avenge our despite and contempt of mercy;
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And it were a great signe of folly and a huge mistake to think our Lord and friends do us offices of kindnesse, to make themselves more capable of affronts;
And it were a great Signen of folly and a huge mistake to think our Lord and Friends do us Offices of kindness, to make themselves more capable of affronts;
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and the fathers and the children, the benefactours and the beneficiary shall knit the wreath and binde each other in the eternall inclosures and circlings of immortality, * but besides the men who presume to sin because of Gods mercy, do mistake the very end and designe of Gods mercy, they also mistake the Oeconomy of it,
and the Father's and the children, the benefactors and the beneficiary shall knit the wreathe and bind each other in the Eternal enclosures and circlings of immortality, * but beside the men who presume to since Because of God's mercy, do mistake the very end and Design of God's mercy, they also mistake the Oeconomy of it,
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But the next day when they had fought unprosperously and flying from their enemies, who were eager in their pursuit, they came to the river strymon, which was so frozen, that their boats could not lanch,
But the next day when they had fought unprosperously and flying from their enemies, who were eager in their pursuit, they Come to the river strymon, which was so frozen, that their boats could not launch,
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Then you should see the bold gallants that the day before said there was no God, most timorously and superstitiously fall upon their faces and begged of God that the river strymon might bear them over from their enemies.
Then you should see the bold gallants that the day before said there was no God, most timorously and superstitiously fallen upon their faces and begged of God that the river strymon might bear them over from their enemies.
it can allay the confidences of a bold lust, and an imperious sin, and soften our spirit into the lownesse of a Childe, our revenge into the charity of prayers, our impudence into the blushings of a chidden girle;
it can allay the confidences of a bold lust, and an imperious since, and soften our Spirit into the lowness of a Child, our revenge into the charity of Prayers, our impudence into the blushings of a chidden girl;
and God began to forgive, and the heavens were more beautiful, then when the Sun puts on the brightest ornaments of a bridegrome going from his chambers of the east:
and God began to forgive, and the heavens were more beautiful, then when the Sun puts on the Brightest Ornament of a bridegroom going from his chambers of the east:
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and our gay fortunes split, and our houses are dressed with Cypresse and yew, and the mourners go about the streets, this is nothing but the pompa misericordiae, this is the funeral of oursins, dressed indeed with emblems of mourning,
and our gay fortune's split, and our houses Are dressed with Cypress and yew, and the mourners go about the streets, this is nothing but the pompa Mercy, this is the funeral of oursins, dressed indeed with emblems of mourning,
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and proclaimed with sad accents of death, but the sight is refreshing, as the beauties of the field, which God hath blessed, and the sounds are healthful as the noise of a physitian.
and proclaimed with sad accents of death, but the sighed is refreshing, as the beauty's of the field, which God hath blessed, and the sounds Are healthful as the noise of a Physician.
and so the riddle is resolved, and our cup is full and made more wholsome lymphatum crescit, dulcescit, laedere nescit, it is some justice and yet it is all mercy;
and so the riddle is resolved, and our cup is full and made more wholesome lymphatum crescit, dulcescit, laedere nescit, it is Some Justice and yet it is all mercy;
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Thus it was in the case of the children of Israel, when they ran after the bleating of the idolatrous calves, Moses prayed passionately and God heard his prayer, and forgave their sin upon them.
Thus it was in the case of the children of Israel, when they ran After the bleating of the idolatrous calves, Moses prayed passionately and God herd his prayer, and forgave their since upon them.
And this was Davids observation of the manner of Gods mercy to them; Thou wast a God and forgavest them, though thou tookest veangeance of their inventions:
And this was Davids observation of the manner of God's mercy to them; Thou wast a God and forgavest them, though thou tookest veangeance of their Inventions:
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For if we sin and ask God forgivenesse and then are quiet, we feele so little inconvenience in the trade that we may more easily be tempted to make a trade of it indeed.
For if we sin and ask God forgiveness and then Are quiet, we feel so little inconvenience in the trade that we may more Easily be tempted to make a trade of it indeed.
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and to represent that when any man hath sinned what ever he does afterwards he shall be miserable as long as he lives, vexed with its adherencies and its neighbour-hood, and evil consequence.
and to represent that when any man hath sinned what ever he does afterwards he shall be miserable as long as he lives, vexed with its adherencies and its neighbourhood, and evil consequence.
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and alwayes mourn and pray for its pardon, and alwayes finde cause to hate it by knowing himself to be for ever in danger of enduring some grievous calamity,
and always mourn and pray for its pardon, and always find cause to hate it by knowing himself to be for ever in danger of enduring Some grievous calamity,
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But sometimes we finde a severer judgement happening upon a people, and yet in that sad story, Gods mercy sings the triumph which although it be much to Gods glory,
But sometime we find a severer judgement happening upon a people, and yet in that sad story, God's mercy sings the triumph which although it be much to God's glory,
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when he rebukes us for sin, when he makes our beauty to fail and our flesh to consume away like a moth fretting a garment, yet then his mercy is the prevailing ingredient.
when he rebukes us for since, when he makes our beauty to fail and our Flesh to consume away like a moth fretting a garment, yet then his mercy is the prevailing ingredient.
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If his judgements be but sines set upon our heads accordto the mercy of our old lawes, Salvo contenemento, so as to preserve our estates, to continue our hopes and possibilities of heaven;
If his Judgments be but sines Set upon our Heads accordto the mercy of our old laws, Salvo contenemento, so as to preserve our estates, to continue our hope's and possibilities of heaven;
and all the other judgements can be nothing but mercies, excellent instruments of grace arts to make us sober and wise, to take off from our vanity to restrain our wildnesses, which if they were left unbridled would set all the world on fire, Gods judgements are like to censures of the Church in which a sinner is delivered over to Satan to be buffetted that the spirit may be saved;
and all the other Judgments can be nothing but Mercies, excellent Instruments of grace arts to make us Sobrium and wise, to take off from our vanity to restrain our wildnesses, which if they were left unbridled would Set all the world on fire, God's Judgments Are like to censures of the Church in which a sinner is Delivered over to Satan to be buffeted that the Spirit may be saved;
because the very purpose of his mercy is to the contrary, and the very manner of his Oeconomy and dispensation is such that Gods mercy goes along in complection and conjunction with his judgements;
Because the very purpose of his mercy is to the contrary, and the very manner of his Oeconomy and Dispensation is such that God's mercy Goes along in complexion and conjunction with his Judgments;
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For impu•ity was never a good argument to make men to obey laws, quotusq•is { que } reperitur qui impunitate proposita abstinere possit injurijs? Impunitas est maxima peccandi illecebra said Cicero, and therefore the wisdom of God hath so ordered the actions of the world that the most fruitful showres shall be wrapped up in a cover of black clouds, that health shall be conveyed by bitter and ill tasted drugs, that the temples of our bodies shall be purged by whips,
For impu•ity was never a good argument to make men to obey laws, quotusq•is { que } reperitur qui impunitate proposita abstinere possit injurijs? Impunitas est maxima Peccandi illecebra said Cicero, and Therefore the Wisdom of God hath so ordered the actions of the world that the most fruitful showers shall be wrapped up in a cover of black Clouds, that health shall be conveyed by bitter and ill tasted drugs, that the Temples of our bodies shall be purged by whips,
The use of all the premises is, that which Saint Paul expresses in the text, that we do not despise all this ▪ and he onely despises not, who serves the ends of God in all these designes of mercy, that is, he that repents him of his sins.
The use of all the premises is, that which Saint Paul Expresses in the text, that we do not despise all this ▪ and he only despises not, who serves the ends of God in all these designs of mercy, that is, he that repents him of his Sins.
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But the•e are a great many despisers, all they that live in their sins, they that have more blessings then they can reckon houres in their lives, that are courted by the divine favour and woed to salvation,
But the•e Are a great many despisers, all they that live in their Sins, they that have more blessings then they can reckon hours in their lives, that Are courted by the divine favour and wooed to salvation,
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but many be thrust forth among the incurabili, Plutarch reports concerning swine that their optick nervs are so disposed to turne their eyes downwards that they cannot look upwards nor behold the face of heaven unlesse they be thrown upon their backs.
but many be thrust forth among the incurabili, Plutarch reports Concerning Swine that their optic nerves Are so disposed to turn their eyes downwards that they cannot look upward nor behold the face of heaven unless they be thrown upon their backs.
but for ought we know as soon as ever the devil enters into our swinish and brutish hearts we shall run down the hill and perish in the floods and seas of intolerable miserie;
but for ought we know as soon as ever the Devil enters into our swinish and brutish hearts we shall run down the hill and perish in the floods and Seas of intolerable misery;
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but must be longing for colliquintida and for vomits, for knives and poniards instead of the gentle shoures of the divine refreshments, besides that this is an imprudence and sottishnesse, we do infinitely put it to the venture whether we shall be in a saverable condition or no,
but must be longing for colliquintida and for vomits, for knives and poniards instead of the gentle showers of the divine refreshments, beside that this is an imprudence and sottishness, we do infinitely put it to the venture whither we shall be in a saverable condition or no,
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and many Gallio's there are amongst us, that understand it not to be a part of the divine method, of Gods long sufferance to strike others to make us afraid.
and many Gallio's there Are among us, that understand it not to be a part of the divine method, of God's long sufferance to strike Others to make us afraid.
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like the sacrifices to Moloch, they sound drums and trumpets, that they might not hear the sad shrikings of their children as they were dying in the cavety of the brazen idoll,
like the Sacrifices to Moloch, they found drums and trumpets, that they might not hear the sad shriekings of their children as they were dying in the cavety of the brazen idol,
or for ends of a tolerable civility, or innocent purposes, but like the condemned persons among the Levantines, they tasted wine freely that they might die and be insensible.
or for ends of a tolerable civility, or innocent Purposes, but like the condemned Persons among the Levantines, they tasted wine freely that they might die and be insensible.
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or strew flowers, roses, and Jessamine, the downe of thistles, and the softest Gossamere, that he may die without pain, die quietly and like a lamb, sink to the bottom of hell without noise, this man is a fool,
or strew flowers, roses, and Jessamine, the down of thistles, and the Softest Gossamer, that he may die without pain, die quietly and like a lamb, sink to the bottom of hell without noise, this man is a fool,
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when the Devil is entring into us to poison our spirits, and steal our souls away while we are sleeping in the lethargy of sin, God sends his sharp messages to awaken us,
when the devil is entering into us to poison our spirits, and steal our Souls away while we Are sleeping in the lethargy of since, God sends his sharp messages to awaken us,
There are some persons that will never be cured, not because the sicknesse is incurable, but because they have ill stomacks and cannot keep the medicine:
There Are Some Persons that will never be cured, not Because the sickness is incurable, but Because they have ill stomachs and cannot keep the medicine:
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lust so is his case that so despises Gods method of curing him, by these instances of long-sufferance, that he uses all the arts he can to be quit of his Physitian,
lust so is his case that so despises God's method of curing him, by these instances of long-sufferance, that he uses all the arts he can to be quit of his physician,
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and when after all, it brought forth wilde grapes, the last and worst of Gods anger was this, Auferam sepem ejus, God had fenced it with a hedge of thorns,
and when After all, it brought forth wild grapes, the last and worst of God's anger was this, Auferam sepem His, God had fenced it with a hedge of thorns,
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then he does like the Physitian in the Greek Epigram, who being to cure a man of a Lethargy, locked him into the same room with a mad-man, that he by dry beating him, might make him at least sensible of blows;
then he does like the physician in the Greek Epigram, who being to cure a man of a Lethargy, locked him into the same room with a madman, that he by dry beating him, might make him At least sensible of blows;
but this makes us instead of running to God, to trust in unskilfull Physitians, or like Saul to run to a Pythonisse, we run for cure to a crime, we take sanctuary in a pleasant sin;
but this makes us instead of running to God, to trust in unskilful Physicians, or like Saul to run to a Pythoness, we run for cure to a crime, we take sanctuary in a pleasant since;
what is there more to be done that God hath not yet done? he is forced at last to break off with a Curavimus Babylonem & non est sanata, we dressed and tended Babylon, but she was incurable;
what is there more to be done that God hath not yet done? he is forced At last to break off with a Curavimus Babylonem & non est sanata, we dressed and tended Babylon, but she was incurable;
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Sermon. XIV. Of Growth in Grace. 2 Pet. 3. 18. But grow in grace, and in the knowledge of the Lord Jesus Christ, to whom be glory both now and for ever. Amen.
Sermon. XIV. Of Growth in Grace. 2 Pet. 3. 18. But grow in grace, and in the knowledge of the Lord jesus christ, to whom be glory both now and for ever. Amen.
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but amazed the mindes of men, and entertained their curiosities, and seized upon their warmer and more pregnant affections, it was no wonder that whole Nations were converted at a Sermon,
but amazed the minds of men, and entertained their curiosities, and seized upon their warmer and more pregnant affections, it was no wonder that Whole nations were converted At a Sermon,
And this was not onely their duty, but a great instance of providence, that by the great religion and piety of the first Professors, Christianity might be firmly planted,
And this was not only their duty, but a great instance of providence, that by the great Religion and piety of the First Professors, Christianity might be firmly planted,
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and that these first lights might be actuall Precedents for ever, and Copies for us to transcribe in all descending ages of Christianity, that thither we might run to fetch oil, to enkindle our extinguished lamps.
and that these First lights might be actual Precedents for ever, and Copies for us to transcribe in all descending ages of Christianity, that thither we might run to fetch oil, to enkindle our extinguished lamps.
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But then piety was so universall, that it might well be enjoyned by Saint Paul, that if a brother walked disorderly, the Christians should avoid his company:
But then piety was so universal, that it might well be enjoined by Saint Paul, that if a brother walked disorderly, the Christians should avoid his company:
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seldome precedents, and infinite discouragements have caused so infinite a declension of piety and holy living, that what Papirius Massonius one of their own, said of the Popes of Rome;
seldom precedents, and infinite discouragements have caused so infinite a declension of piety and holy living, that what Papirius Massonius one of their own, said of the Popes of Room;
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the same is too true of the greatest part of Christians: Men are excellent persons if they be not traytors, or adulterous, oppressors, or injurious, drun•ards,
the same is too true of the greatest part of Christians: Men Are excellent Persons if they be not Traitors, or adulterous, Oppressors's, or injurious, drun•ards,
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Nunc si depositum non inficiatur amicus Si reddat veterem cum totâ aerugine fllem Prodigiosa fides & Thuscis digna libellis Quaeque coronatâ lustrari debeat agnâ.
Nunc si depositum non inficiatur Amicus Si reddat veterem cum totâ aerugine fllem Prodigiosa fides & Thuscis Digna libellis Quaeque coronatâ lustrari debeat agnâ.
and his devotion infrequent, yet as things are now, he is unus è milibus, one of a thousand, and he stands eminent and conspicuous in the valleys and lower grounds of the present piety;
and his devotion infrequent, yet as things Are now, he is Unus è milibus, one of a thousand, and he Stands eminent and conspicuous in the valleys and lower grounds of the present piety;
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and every day of feasting was a Communion, and every fasting day was a day of repentance and alms; and every day of thanksgiving was a day of joy, and alms: and religion begun all their actions,
and every day of feasting was a Communion, and every fasting day was a day of Repentance and alms; and every day of thanksgiving was a day of joy, and alms: and Religion begun all their actions,
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and prayer consecrated them, and they ended in charity, and were not polluted with designe: they despised the world heartily, and pursued after heaven greedily;
and prayer consecrated them, and they ended in charity, and were not polluted with Design: they despised the world heartily, and pursued After heaven greedily;
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so that we should think Religion in a good condition, so that men did offer up to God but the actions of an ordinary, even, and just life, without the scandall and allayes of a great impiety:
so that we should think Religion in a good condition, so that men did offer up to God but the actions of an ordinary, even, and just life, without the scandal and alleys of a great impiety:
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and proper significations, by which if we cannot perceive the growing, yet afterwards we may perceive that we are grown, and so judge of the state of our duty,
and proper significations, by which if we cannot perceive the growing, yet afterwards we may perceive that we Are grown, and so judge of the state of our duty,
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and is reconciled to all its mischiefes, can suffer the sicknesse of his own drunkennesse, and yet call it pleasure, he can wait like a slave to serve his lust,
and is reconciled to all its mischiefs, can suffer the sickness of his own Drunkenness, and yet call it pleasure, he can wait like a slave to serve his lust,
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But when the grace of God begins to work upon a mans spirit, it makes the conscience nice and tender and although the sin as yet does not displease the man,
But when the grace of God begins to work upon a men Spirit, it makes the conscience Nicaenae and tender and although the since as yet does not displease the man,
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But because God hath so allayed the pleasures of his sin, that he that drinks the sweet should also strain the dregs through his throat, by degrees Gods grace doth irreconcile the convert,
But Because God hath so allayed the pleasures of his since, that he that drinks the sweet should also strain the dregs through his throat, by Degrees God's grace does irreconcile the convert,
and discovers, first its base attendance, then its worse consequents, then the displeasure of God, that here commences the first resolutions of leaving the sin,
and discovers, First its base attendance, then its Worse consequents, then the displeasure of God, that Here commences the First resolutions of leaving the since,
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and when they come to spie the good things of that way that leads to heaven, they presently perceive themselves eased of the load of an evil conscience, of their fears of death, of the confusion of their shame,
and when they come to spy the good things of that Way that leads to heaven, they presently perceive themselves eased of the load of an evil conscience, of their fears of death, of the confusion of their shame,
yet God to every man does minister excellent arguments of invitation, and such that if a man will attend to them, they will certainly move either his affections or his will, his fancy or his reason, and most commonly both:
yet God to every man does minister excellent Arguments of invitation, and such that if a man will attend to them, they will Certainly move either his affections or his will, his fancy or his reason, and most commonly both:
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But while the spirit of God is doing this work of man, man must also be NONLATINALPHABET a fellow worker with God, he must entertain the spirit, attend his inspirations, receive his whispers, obey all his motions, invite him further,
But while the Spirit of God is doing this work of man, man must also be a fellow worker with God, he must entertain the Spirit, attend his inspirations, receive his whispers, obey all his motions, invite him further,
at no hand suffering any root of bitternesse to spring up, not allowing to himself any reserve of carnal pleasure, no clancular lust, no private oppressions, no secret covetousnesse, no love to this world that may discompose his duty;
At no hand suffering any root of bitterness to spring up, not allowing to himself any reserve of carnal pleasure, no clancular lust, no private oppressions, no secret covetousness, no love to this world that may discompose his duty;
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God may make use of the accidentally prepared advantages ▪ But as yet the spirit of God hath not begun the proper and direct work of grace in his heart,
God may make use of the accidentally prepared advantages ▪ But as yet the Spirit of God hath not begun the proper and Direct work of grace in his heart,
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then I account that we are entred into a state of grace, from whence I am now to begin to reckon the commencement of this precept, grow in grace and in the knowledge of our Lord Jesus Christ.
then I account that we Are entered into a state of grace, from whence I am now to begin to reckon the commencement of this precept, grow in grace and in the knowledge of our Lord jesus christ.
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our marriages are cha••, and whether we eat or drink, sleep or wake we may do all to the glory of God, by a direct intuition or by a reflex act, by designe or by supplment, by fore sight or by an after election:
our marriages Are cha••, and whither we eat or drink, sleep or wake we may do all to the glory of God, by a Direct intuition or by a reflex act, by Design or by supplment, by before sighed or by an After election:
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I pray God we be not found to have grown like the sinnews of old age, from strength to remisnesse, from thence to dissolution, and infirmity and death;
I pray God we be not found to have grown like the sinews of old age, from strength to remissness, from thence to dissolution, and infirmity and death;
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Menedemus was wont to say that the young boyes that went to Athens the first year were wise men, the second year, Philosophers, the third, Orators, and the fourth were but Plebeians and understood nothing but their own ignorance.
Menedemus was wont to say that the young boys that went to Athens the First year were wise men, the second year, Philosophers, the third, Orators, and the fourth were but Plebeians and understood nothing but their own ignorance.
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and by this time they understand that their religion is declined, and passed from the heats and follies of youth, to the coldnesse and infirmities of old age;
and by this time they understand that their Religion is declined, and passed from the heats and follies of youth, to the coldness and infirmities of old age;
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For although many new converts have a great zeal, and a busie spirit, apt enough as they think to contest against all the difficulties of a spiritual life,
For although many new converts have a great zeal, and a busy Spirit, apt enough as they think to contest against all the difficulties of a spiritual life,
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But he that his grown 〈 ◊ 〉 grace and hath made religion habitual to his spirit, is not at ease but when he is doing the works of the new man, he rests in religion and comforts his sorrows with thinking of his prayers,
But he that his grown 〈 ◊ 〉 grace and hath made Religion habitual to his Spirit, is not At ease but when he is doing the works of the new man, he rests in Religion and comforts his sorrows with thinking of his Prayers,
in such cases we are to judge of our growth in grace, if after every interval of extraordinary piety, the next return be more devout and more affectionate, the labour be more cheerfull and more active;
in such cases we Are to judge of our growth in grace, if After every interval of extraordinary piety, the next return be more devout and more affectionate, the labour be more cheerful and more active;
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Are your communions more frequent? and when they are, do ye approach neerer to God? have you made firmer resolutions and entertained more hearty purposes of amendment? Do you love God more dutifully and your neighbour with a greater charity? do you not so easily return to the world as formerly? are not you glad when the thing is done? do you go to your secular accounts with a more weaned affection then before? if you communicate well, it is certain, that you will still do it better:
are your communions more frequent? and when they Are, do you approach nearer to God? have you made firmer resolutions and entertained more hearty Purposes of amendment? Do you love God more dutifully and your neighbour with a greater charity? do you not so Easily return to the world as formerly? Are not you glad when the thing is done? do you go to your secular accounts with a more weaned affection then before? if you communicate well, it is certain, that you will still do it better:
And it was observed by a Spanish Confessor, who was also a famous preacher, that in persons not very religious, the confessions which they made upon their deathbed were the coldest, the most imperfect,
And it was observed by a Spanish Confessor, who was also a famous preacher, that in Persons not very religious, the confessions which they made upon their deathbed were the Coldest, the most imperfect,
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and multiply their knots and joynts, interrupting the finenesse and smoothnesse of its body: so are the steps & declensions of him that does not grow in grace:
and multiply their knots and Joints, interrupting the fineness and smoothness of its body: so Are the steps & declensions of him that does not grow in grace:
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and labour for dispensations, and love God and religion lesse and lesse, till their old age instead of a crown of their vertue and perseverance ends in levity and unprofitable courses;
and labour for dispensations, and love God and Religion less and less, till their old age instead of a crown of their virtue and perseverance ends in levity and unprofitable courses;
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and bigger solemnities we finde them to come upon ou• spirits like the wave of a tide, which retired onely because it was natural so to do and yet came further upon the strand at the next rolling;
and bigger solemnities we find them to come upon ou• spirits like the wave of a tide, which retired only Because it was natural so to do and yet Come further upon the strand At the next rolling;
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When every new confession, every succeeding communion, every time of separation for more solemn and intense prayer is better spent and more affectionate, leaving a greater relish upon the spirit,
When every new Confessi, every succeeding communion, every time of separation for more solemn and intense prayer is better spent and more affectionate, leaving a greater relish upon the Spirit,
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and possessing greater portions of our affections, our reason, and our choice, then we may give God thanks, who hath given us more grace to use that grace,
and possessing greater portions of our affections, our reason, and our choice, then we may give God thanks, who hath given us more grace to use that grace,
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4. To discern our growth in grace, we must inquire concerning our passions, whether they be mortified and quiet, complying with our ends of vertue and under command.
4. To discern our growth in grace, we must inquire Concerning our passion, whither they be mortified and quiet, complying with our ends of virtue and under command.
to suffer such things sometimes may stand with the being of vertue, but not with its security: For if passions range up and down and transport us frequently and violently, we may keep in our forts,
to suffer such things sometime may stand with the being of virtue, but not with its security: For if passion range up and down and transport us frequently and violently, we may keep in our forts,
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But beyond this, inquire after the state of your passions, in actions of religion: Some men fast to mortifie their iust, and their fasting makes them peevish:
But beyond this, inquire After the state of your passion, in actions of Religion: some men fast to mortify their just, and their fasting makes them peevish:
Try therefore if your fear be turned into caution, your lust into chast friendships, your imperious spirit into prudent government, your revenge into justice, your anger into charity,
Try Therefore if your Fear be turned into caution, your lust into chaste friendships, your imperious Spirit into prudent government, your revenge into Justice, your anger into charity,
and to commend it without abatement, and mingling allayes with the commendation, and disparagements to the man? If we be arrived but thus farre, it is well, and we must go further.
and to commend it without abatement, and mingling alleys with the commendation, and disparagements to the man? If we be arrived but thus Far, it is well, and we must go further.
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or of honour, in his revenge, or in his fear, in his joyes, or in his sorrows, that man is not grown at all in the grace and knowledge of our Lord Jesus Christ: This onely;
or of honour, in his revenge, or in his Fear, in his Joys, or in his sorrows, that man is not grown At all in the grace and knowledge of our Lord jesus christ: This only;
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in the seruting and consequent judgement concerning our passions, it will concern the curiosity of our care, to watch against passions in the reflex act;
in the seruting and consequent judgement Concerning our passion, it will concern the curiosity of our care, to watch against passion in the reflex act;
For he was noted for a vain person, who being overjoyed for the cure of his pride (as he thought) cried out to his wife, Cerne Dionysia deposui fastum, behold I have laid aside all my pride:
For he was noted for a vain person, who being overjoyed for the cure of his pride (as he Thought) cried out to his wife, Cerne Dionysia I have laid down fastum, behold I have laid aside all my pride:
and restitution, but is a signe of growth in grace, according as it becomes naturall, easie, and habituall, Some men chide themselves for all their misdemeanours,
and restitution, but is a Signen of growth in grace, according as it becomes natural, easy, and habitual, some men chide themselves for all their misdemeanours,
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But if they be called upon by the grace of God, let down with a sheet of counsels and friendly precepts, they are presently inclined to be obedient to the heavenly monitions,
But if they be called upon by the grace of God, let down with a sheet of Counsels and friendly Precepts, they Are presently inclined to be obedient to the heavenly monitions,
but unlesse they be dressed with circumstances of honour and civility, with arts of entertainment, and insinuation they are rejected utterly, or received unwillingly:
but unless they be dressed with Circumstances of honour and civility, with arts of entertainment, and insinuation they Are rejected utterly, or received unwillingly:
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then it is certain he is not onely a professed and hearty enemy against sin, but a zealous, and a prudent, and an active person against all its interest;
then it is certain he is not only a professed and hearty enemy against since, but a zealous, and a prudent, and an active person against all its Interest;
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that had rather keep his crime, then lose his reputation; that is, rather to be so, then to be thought so, rather be without the favour of God, then of his neighbour.
that had rather keep his crime, then loose his reputation; that is, rather to be so, then to be Thought so, rather be without the favour of God, then of his neighbour.
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who perceiving himself observed by the Philosopher, with some confusion stepped back again, that he might (if possible) preserve his fame with that severe person.
who perceiving himself observed by the Philosopher, with Some confusion stepped back again, that he might (if possible) preserve his fame with that severe person.
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and all ages since Saint Austin have called him pious, for writing his book of retractations, in which he published his former ignorances and mistakes,
and all ages since Saint Austin have called him pious, for writing his book of retractations, in which he published his former ignorances and mistakes,
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and who is there amongst us that can endure a personall charge? or is not to be taught his personall duty, by generall discoursings, by parable and apologue, by acts of insinuation and wary distances? but by this state of persons we know the estate of our own spirits.
and who is there among us that can endure a personal charge? or is not to be taught his personal duty, by general discoursings, by parable and apologue, by acts of insinuation and wary distances? but by this state of Persons we know the estate of our own spirits.
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and when these are considered truly, they naturally make a man unwilling to entertaine any beginnings of a state of life contrary to that which with so much danger and difficulty, through so many objections and enemies he hath attained.
and when these Are considered truly, they naturally make a man unwilling to entertain any beginnings of a state of life contrary to that which with so much danger and difficulty, through so many objections and enemies he hath attained.
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And the truth is, when a man hath escaped the dangers of his first state of sin, he cannot but be extreamly unwilling to return again thither, in which he can never hope for heaven: (and so it must be) for a man must not flatter himself in a small crime,
And the truth is, when a man hath escaped the dangers of his First state of since, he cannot but be extremely unwilling to return again thither, in which he can never hope for heaven: (and so it must be) for a man must not flatter himself in a small crime,
and say as Lot did when he begged a reprieve for Zoar, Alas Lord, is it not a little one and my soul shall live? And it is not therefore to be entertained because it is little;
and say as Lot did when he begged a reprieve for Zoar, Alas Lord, is it not a little one and my soul shall live? And it is not Therefore to be entertained Because it is little;
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But the well-grown Christian is curious of his newly trimmed soul, and like a nice person with clean clothes, is carefull that no spot or stain fully the virgin whitenesse of his robe:
But the well-grown Christian is curious of his newly trimmed soul, and like a Nicaenae person with clean clothes, is careful that no spot or stain Fully the Virgae whiteness of his robe:
whereas another whose albes of baptisme are sullied in many places with the smoak and filth of Sodom and uncleannesse, cares not in what paths he treads,
whereas Another whose Albs of Baptism Are sullied in many places with the smoke and filth of Sodom and uncleanness, Cares not in what paths he treads,
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If he have built upon the rock Christ Jesus, and is grown up to a good stature in Christ, he will not easily dishonour his building nor lose his labours, by an incurious entertainment of vanities and little instances of sin;
If he have built upon the rock christ jesus, and is grown up to a good stature in christ, he will not Easily dishonour his building nor loose his labours, by an incurious entertainment of vanities and little instances of since;
so they are like a flie in a box of ointment, or like little follies to a wise man, they are extreamly full of dishonour and disparagement, they disarray a mans soul of his vertue,
so they Are like a fly in a box of ointment, or like little follies to a wise man, they Are extremely full of dishonour and disparagement, they disarray a men soul of his virtue,
which every man, who is grown in the knowledge of Christ, therefore carefully avoids, because he fears a relapse, with a fear as great as his hopes of heaven are,
which every man, who is grown in the knowledge of christ, Therefore carefully avoids, Because he fears a relapse, with a Fear as great as his hope's of heaven Are,
7. He that is grown in grace pursues vertue for its own interest, purely and simply without the mixture and allay of collateral designes, and equally inclining purposes;
7. He that is grown in grace pursues virtue for its own Interest, purely and simply without the mixture and allay of collateral designs, and equally inclining Purposes;
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God in the beginning of our returns to him entertains us with promises and threatnings, the apprehensions of temporal advantages, with fear and shame,
God in the beginning of our returns to him entertains us with promises and threatenings, the apprehensions of temporal advantages, with Fear and shame,
and with reverence of friends and secular respects, with reputation and coercion of humane laws and at first men snatch at the lesser and lower ends of vertue and such rewards are visible,
and with Reverence of Friends and secular respects, with reputation and coercion of humane laws and At First men snatch At the lesser and lower ends of virtue and such rewards Are visible,
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The young Philosophers were very forward to get the precepts of their sect, and the rules of severity, that they might discourse with Kings, not that they might reform their own manners;
The young Philosophers were very forward to get the Precepts of their sect, and the rules of severity, that they might discourse with Kings, not that they might reform their own manners;
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but in all cases, the well grown Christian, he that improoves or goes forward in his way to heaven, brings vertue forth, not into discourses and panegyrickes,
but in all cases, the well grown Christian, he that improoves or Goes forward in his Way to heaven, brings virtue forth, not into discourses and panegyrics,
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his vertue although it serves many good ends accidentally, yet by his intention it onely suppresses his inordinate passions, makes him temperate and chast, casts out his devils of drunkennesse and lust, pride and rage, malice and revenge ▪ it makes him useful to his brother and a servant of God;
his virtue although it serves many good ends accidentally, yet by his intention it only suppresses his inordinate passion, makes him temperate and chaste, Cast out his Devils of Drunkenness and lust, pride and rage, malice and revenge ▪ it makes him useful to his brother and a servant of God;
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and licks up the dew of heaven and feasts his spirit upon the Manna, and dwells not in the collateral usages and accidental sweetnesses which dwell at the gates of the other senses,
and licks up the due of heaven and feasts his Spirit upon the Manna, and dwells not in the collateral usages and accidental Sweetnesses which dwell At the gates of the other Senses,
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if we be just to the poorest servant as to the greatest prince, if we choose to be among the jewels of God though we be the NONLATINALPHABET the off-scouring of the world;
if we be just to the Poorest servant as to the greatest Prince, if we choose to be among the Jewels of God though we be the the offscouring of the world;
if when we are secure from witnesses and accusers and not obnoxious to the notices of the law, we think our selves obliged by conscience, and practise, and live accordingly;
if when we Are secure from Witnesses and accusers and not obnoxious to the notices of the law, we think our selves obliged by conscience, and practise, and live accordingly;
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and of his spirit, of grace and reason, as becometh not babes, but men in christ Jesus. In this progresse of grace I have not yet expressed, that perfect persons should serve God out of mere love of God and the divine excellencies, without the considerations of either heaven or hell;
and of his Spirit, of grace and reason, as Becometh not babes, but men in Christ jesus. In this progress of grace I have not yet expressed, that perfect Persons should serve God out of mere love of God and the divine excellencies, without the considerations of either heaven or hell;
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And I doubt not but many good persons come to that growth of Charity that the goodnesse and excellency of God are more incumbent and actually pressing upon their spirit then any considerations of reward:
And I doubt not but many good Persons come to that growth of Charity that the Goodness and excellency of God Are more incumbent and actually pressing upon their Spirit then any considerations of reward:
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that when persons come to that hight of grace (or contemplation rather) and they love God for himself and do their duties in order to the fruition of him and his pleasure;
that when Persons come to that hight of grace (or contemplation rather) and they love God for himself and do their duties in order to the fruition of him and his pleasure;
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but in order to the present, that which I call a signification of our growth in grace, is a pursuance of vertue upon such reasons as are propounded to us,
but in order to the present, that which I call a signification of our growth in grace, is a pursuance of virtue upon such Reasons as Are propounded to us,
and in our country, to avoid the displeasure of God, and to be united to his glories) and then to exercise vertue in such parts and to such purposes as are useful to good life, and profitable to our neighbours;
and in our country, to avoid the displeasure of God, and to be united to his Glories) and then to exercise virtue in such parts and to such Purposes as Are useful to good life, and profitable to our neighbours;
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even when the bridle and coercion of laws or the spurs of interest or reputation are laid aside and desires witnesses of his actions, not that he may advance his fame,
even when the bridle and coercion of laws or the spurs of Interest or reputation Are laid aside and Desires Witnesses of his actions, not that he may advance his fame,
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8. Some men there are in the beginning of their holy walking with God, and while they are babes in Christ, who are presently busied in delights of prayers,
8. some men there Are in the beginning of their holy walking with God, and while they Are babes in christ, who Are presently busied in delights of Prayers,
and to be as well with out him, amoris at morsum qui verè senserit, he that ha's felt the stings of a sharp and very dear affection is impatient in the absence of his beloved object, the soul that is sick and swallowed up with holy fire loves nothing else;
and to be as well with out him, amoris At morsum qui verè senserit, he that ha felt the stings of a sharp and very dear affection is impatient in the absence of his Beloved Object, the soul that is sick and swallowed up with holy fire loves nothing Else;
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If we understand excommunication, or Church censures (abating the disreputation and secular appendages) in the sense of the spirit to be a misery next to hell it self,
If we understand excommunication, or Church censures (abating the disreputation and secular appendages) in the sense of the Spirit to be a misery next to hell it self,
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but are not we too apprehensive of it, when it is presented? or do we not sink under when it presses us? can we hold our tapers neer the flames and not suck it in greedily like Naphtha or prepared Nitre? or can we like the children of the captivity walk in the midst of slames and not be scorched or consumed,? Many men will (not like Judah) go into high wayes and untie the girdles of harlots;
but Are not we too apprehensive of it, when it is presented? or do we not sink under when it presses us? can we hold our Tapers near the flames and not suck it in greedily like Naphtha or prepared Nitre? or can we like the children of the captivity walk in the midst of slames and not be scorched or consumed,? Many men will (not like Judah) go into high ways and untie the girdles of harlots;
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But can you reject the importunity of a beautious and an imperious Lady, as Joseph did we had need pray that we be not led into temptation; that is, not onely into the possession,
But can you reject the importunity of a beauteous and an imperious Lady, as Joseph did we had need pray that we be not led into temptation; that is, not only into the possession,
10. No man is grown in grace but he that is ready for every work, that chooses not his employment, that refuses no imposition from God or his superiour;
10. No man is grown in grace but he that is ready for every work, that chooses not his employment, that refuses no imposition from God or his superior;
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a ready hand, an obedient heart, and a willing cheerful soul in all the work of God and in every office of religion is a great index of a good proficient in the wayes of Godlinesse.
a ready hand, an obedient heart, and a willing cheerful soul in all the work of God and in every office of Religion is a great index of a good proficient in the ways of Godliness.
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The heart of a man is like a wounded hand or arme, which if it be so cured that it can onely move one way and cannot turn to all postures and natural uses it is but imperfect,
The heart of a man is like a wounded hand or arm, which if it be so cured that it can only move one Way and cannot turn to all postures and natural uses it is but imperfect,
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and the deficiency in any one duty implyes the guilt of all (said Saint James) and bonum ex integrâ causâ malum exquâlibet particulari, every fault spoils a grace.
and the deficiency in any one duty Implies the guilt of all (said Saint James) and bonum ex integrâ causâ malum exquâlibet particulari, every fault spoils a grace.
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so readily to change imployment from the better to the worse, from the honourable to the poor, from usefull to seemingly unprofitable, is a good Character of a well grown Christian,
so readily to change employment from the better to the Worse, from the honourable to the poor, from useful to seemingly unprofitable, is a good Character of a well grown Christian,
from the work of an Apostle to be confined into a prison, from disputing before Princes to a conversation with Shepherds? can you be willing to all that God is willing,
from the work of an Apostle to be confined into a prison, from disputing before Princes to a Conversation with Shepherd's? can you be willing to all that God is willing,
and suffer all that he chooses as willingly as if you had chosen your own fortune? In the same degree, in which you can conform to God, in the same you have approached towards that perfection whether we must by degrees arrive in our journey towards heaven.
and suffer all that he chooses as willingly as if you had chosen your own fortune? In the same degree, in which you can conform to God, in the same you have approached towards that perfection whither we must by Degrees arrive in our journey towards heaven.
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and when Nero durst not die, yet when his servants told him that the Senators had condemned him to be put to death more Majorum, that is, by scourging like a slave, he was forced into a preternatural confidence,
and when Nero durst not die, yet when his Servants told him that the Senators had condemned him to be put to death more Majorum, that is, by scourging like a slave, he was forced into a preternatural confidence,
but when the grace of God is great and prudent, and masculine, and well grown, it is unalter'd in all changes, save onely that every accident that is new and violent brings him neerer to God,
but when the grace of God is great and prudent, and masculine, and well grown, it is unaltered in all changes, save only that every accident that is new and violent brings him nearer to God,
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11. Lastly, some there are who are firme in all great and foreseen changes and have laid up in the store-houses of the spirit (reason and religion) arguments and discourses enough to defend them against all violencies and stand at watch so much, that they are safe where they can consider, and deliberate;
11. Lastly, Some there Are who Are firm in all great and foreseen changes and have laid up in the storehouses of the Spirit (reason and Religion) Arguments and discourses enough to defend them against all violences and stand At watch so much, that they Are safe where they can Consider, and deliberate;
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few men have cast such fetters upon their lusts and have their passions in so strict confinement, that they may not be over run with a midnight flood or an unlooked for inundation;
few men have cast such fetters upon their Lustiest and have their passion in so strict confinement, that they may not be over run with a midnight flood or an unlooked for inundation;
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as that he decrees upon no act before he hath considered maturely, and changed the sudden occasion into a sober counsel David by chance spied Pathsheba washing her self,
as that he decrees upon no act before he hath considered maturely, and changed the sudden occasion into a Sobrium counsel David by chance spied Pathsheba washing her self,
and inconsideration is the defence and guard of the sin, and makes that his conscience can the more easily swallow it what shall the man do then? unlesse he be strong by his old strengths, by a great grace, by an habitual vertue,
and inconsideration is the defence and guard of the since, and makes that his conscience can the more Easily swallow it what shall the man do then? unless he be strong by his old strengths, by a great grace, by an habitual virtue,
but they are signes, as eating and drinking are signes of life, they are signes so as also they are parts of life; and these are parts of our growth in grace,
but they Are Signs, as eating and drinking Are Signs of life, they Are Signs so as also they Are parts of life; and these Are parts of our growth in grace,
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Concerning which I have a caution or two to interpose. 1. The growth of grace is to be estimated as other morall things are, not according to the growth of things naturall:
Concerning which I have a caution or two to interpose. 1. The growth of grace is to be estimated as other moral things Are, not according to the growth of things natural:
Grace does not grow by observation, and a continuall efflux, and a constant proportion; and a man cannot call himself to the account for the growth of every day, or week, or moneth;
Grace does not grow by observation, and a continual efflux, and a constant proportion; and a man cannot call himself to the account for the growth of every day, or Week, or Monn;
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but in the greater portions of our life, in which we have had many occasions and instances to exercise and improve our vertues, we may call our selves to account;
but in the greater portions of our life, in which we have had many occasions and instances to exercise and improve our Virtues, we may call our selves to account;
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as against every Communion, or great Festivall. 2. Growth in grace is not alwayes to be discerned either in single instances, or in single graces. Not in single instances;
as against every Communion, or great Festival. 2. Growth in grace is not always to be discerned either in single instances, or in single graces. Not in single instances;
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But neither do single graces alwayes affoord a regular and certain judgement in this affair; for some persons at the first, had rather die then be unchast, or perjured:
But neither doe single graces always afford a regular and certain judgement in this affair; for Some Persons At the First, had rather die then be unchaste, or perjured:
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such as are charity and temperance in young men, liberality and religion in aged persons, ingenuity and humility in schollers, justice in merchants and artificers, forgivenesse of injuries in great men, and persons tempted by law-suits;
such as Are charity and temperance in young men, liberality and Religion in aged Persons, ingenuity and humility in Scholars, Justice in merchant's and artificers, forgiveness of injuries in great men, and Persons tempted by lawsuits;
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for since vertues grow like other morall habits, by use, diligence, and assiduity, there where God hath appointed our work and in our instances, there we must consider concerning our growth in grace, in other things we are but beginners:
for since Virtues grow like other moral habits, by use, diligence, and assiduity, there where God hath appointed our work and in our instances, there we must Consider Concerning our growth in grace, in other things we Are but beginners:
But it is not likely that God will trie us concerning degrees hereafter, in such things of which in this world he was sparing to give us opportunities.
But it is not likely that God will try us Concerning Degrees hereafter, in such things of which in this world he was sparing to give us opportunities.
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3. Be carefull to observe that these rules are not all to be understood negatively, but positively, and affirmatively, that is, that a man may conclude that he is grown in grace if he observes these characters in himself, which I have here discoursed of;
3. Be careful to observe that these rules Are not all to be understood negatively, but positively, and affirmatively, that is, that a man may conclude that he is grown in grace if he observes these characters in himself, which I have Here discoursed of;
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but if their humility fails, (which may easily do under the sunshine of conspicuous and illustrious graces) their vertues and themselves perish in a sad declension.
but if their humility fails, (which may Easily do under the sunshine of conspicuous and illustrious graces) their Virtues and themselves perish in a sad declension.
sometimes they are so uninstructed in the more secret parts of religion, and there are so many illusions and accidentall miscariages, that if we shall conclude negatively in the present Question, we may produce scruples infinite,
sometime they Are so uninstructed in the more secret parts of Religion, and there Are so many illusions and accidental miscarriages, that if we shall conclude negatively in the present Question, we may produce scruples infinite,
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not out of envy to the person, but of noble emulation to the excellency; For so Themistocles could not sleep after the great victory at Marathon purchased by Miltiades;
not out of envy to the person, but of noble emulation to the excellency; For so Themistocles could not sleep After the great victory At Marathon purchased by Miltiades;
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and obedience, especially if we adde to this, a constant and ready obedience to all those holy invitations. 6. Offering peace to them that have injured me,
and Obedience, especially if we add to this, a constant and ready Obedience to all those holy invitations. 6. Offering peace to them that have injured me,
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and the abating of the circumstances of honour, or of right, when either justice, or charity, is concerned in it. 7. Love to the brethren. 8 To behold our companions,
and the abating of the Circumstances of honour, or of right, when either Justice, or charity, is concerned in it. 7. Love to the brothers. 8 To behold our Sodales,
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and never happens signally to any, but to old and very eminent persons. 10. But some also adde an excellent habit of body and materiall passions, such as are chast and vertuous dreams,
and never happens signally to any, but to old and very eminent Persons. 10. But Some also add an excellent habit of body and material passion, such as Are chaste and virtuous dreams,
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he that by the fore-going materiall parts and proper significations of a growing grace does not understand his own condition, must be content to work on still super totam materiam, without considerations of Particulars;
he that by the foregoing material parts and proper significations of a growing grace does not understand his own condition, must be content to work on still super Whole Materiam, without considerations of Particulars;
yet if he be not wanting in the down right endeavours of piety, and in hearty purposes, he shall then finde that he is grown in grace when he springs up in the resurrection of the just,
yet if he be not wanting in the down right endeavours of piety, and in hearty Purposes, he shall then find that he is grown in grace when he springs up in the resurrection of the just,
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unlesse our soul also be a subject capable of so many diseases, follies, irregular passions, false principles, accursed habits and degrees of perversnesse, that the very kindes of them are reducible to a method,
unless our soul also be a Subject capable of so many diseases, follies, irregular passion, false principles, accursed habits and Degrees of perverseness, that the very Kinds of them Are reducible to a method,
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There is no state of sin, but if we be persons capable (according to Gods method of healing) of receiving antidotes, we shall finde a sheet of mercy spread over our wounds and nakednesse.
There is no state of since, but if we be Persons capable (according to God's method of healing) of receiving antidotes, we shall find a sheet of mercy spread over our wounds and nakedness.
If our evils be violent, inveterate, gangrened and incorporated into our nature by evil customes, they must be pulled from the flames of hell with censures,
If our evils be violent, inveterate, gangrened and incorporated into our nature by evil customs, they must be pulled from the flames of hell with censures,
lest insensibly we fall into those sins and into those circumstances of person for which Christ never died, which the Holy Ghost never means to cure,
lest insensibly we fallen into those Sins and into those Circumstances of person for which christ never died, which the Holy Ghost never means to cure,
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for there are of this kinde more then commonly men imagine, whilest they amuse their spirits with gaietyes and false principles, till they have run into horrible impieties, from whence they are not willing to withdraw their foot,
for there Are of this kind more then commonly men imagine, whilst they amuse their spirits with gaietyes and false principles, till they have run into horrible impieties, from whence they Are not willing to withdraw their foot,
For while they observe that modesty is sometimes abused by a false name and called clownishnesse, & want of breeding; and contentednesse and temperate living is suppressed to be want of courage and noble thoughts; and severity of life is called imprudent and unsociable; and simplicity and hearty honesty is counted foolish and unpolitick, they are easily tempted to honour prodigality and foolish dissolution of their estates with the title of liberal and noble usages, timorousnesse is called caution, rashnesse is called quicknesse of spirit, covetousnesse, is fragality, amorousnesse is society,
For while they observe that modesty is sometime abused by a false name and called clownishness, & want of breeding; and contentedness and temperate living is suppressed to be want of courage and noble thoughts; and severity of life is called imprudent and unsociable; and simplicity and hearty honesty is counted foolish and unpolitic, they Are Easily tempted to honour prodigality and foolish dissolution of their estates with the title of liberal and noble usages, timorousness is called caution, rashness is called quickness of Spirit, covetousness, is fragality, amorousness is society,
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and gentile; peevishnesse and anger is courage, flattery is humane, and courteous; and under these false vails vertue slips away (like truth from under the hand of the• that fight for her) and leave vices dressed up withthe same imag••y,
and gentile; peevishness and anger is courage, flattery is humane, and courteous; and under these false vails virtue slips away (like truth from under the hand of the• that fight for her) and leave vices dressed up withthe same imag••y,
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But so men think they sleep freely when their spirits are loaden with a Lethargy and they call a hestick-feaver the vigour of a natural heat, tell nature changes those lesse discerned states into the notorious images of death.
But so men think they sleep freely when their spirits Are loaded with a Lethargy and they call a hestick-feaver the vigour of a natural heat, tell nature changes those less discerned states into the notorious Images of death.
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Men sin without observation because their actions have no restraint of an expresse Commandment, no letter of the law to condemn them by an expresse sentence.
Men sin without observation Because their actions have no restraint of an express Commandment, no Letter of the law to condemn them by an express sentence.
and when to uncover the nakednesse of Noah brought an universal plague upon the posterity of Cham, it was not necessary that the law-giver should say, you must not ascend to your fathers bed,
and when to uncover the nakedness of Noah brought an universal plague upon the posterity of Cham, it was not necessary that the lawgiver should say, you must not ascend to your Father's Bed,
When the Athenians forbad to transports figs from Athens, there was no need to name the gardens of Alcibiades, much lesse was it necessary to adde that Chabrias should send no plants to Sparta.
When the Athenians forbade to transports figs from Athens, there was no need to name the gardens of Alcibiades, much less was it necessary to add that Chabrias should send no plants to Sparta.
And when Saint Paul had reckoned many works of the flesh, he addes [ and such like. ] all that have the same unreasonablenesse & carna••ty. For thus, poligamy is unlawful;
And when Saint Paul had reckoned many works of the Flesh, he adds [ and such like. ] all that have the same unreasonableness & carna••ty. For thus, polygamy is unlawful;
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for if it be not lawful for a Christian to put away his wife and marry another (unlesse for adultery) much lesse may he keep a first and take a second,
for if it be not lawful for a Christian to put away his wife and marry Another (unless for adultery) much less may he keep a First and take a second,
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3. A man is guilty, even when no law names his action, if he does any thing that is a cause or an effect, a part or unhandsome adjunct of a forbidden instance;
3. A man is guilty, even when no law names his actium, if he does any thing that is a cause or an Effect, a part or unhandsome adjunct of a forbidden instance;
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then al immoderate mispending of our time, all long and tedious games, all absurd contrivances how to throw away a precious hour and a day of salvation also, are against God and against religion.
then all immoderate misspending of our time, all long and tedious games, all absurd contrivances how to throw away a precious hour and a day of salvation also, Are against God and against Religion.
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and upon this stock it is that Christian religion forbids jeering, and immoderate laughter and reckon jestings amongst the things that are unseemly. This also would be considered.
and upon this stock it is that Christian Religion forbids jeering, and immoderate laughter and reckon jestings among the things that Are unseemly. This also would be considered.
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4. Besides the expresse laws of our religion, there is an universal line and limit to our passions and designes, which is called the anology of Christianity; that is, the proportion of its sanctity and strictnesse of its holy precepts.
4. Beside the express laws of our Religion, there is an universal line and limit to our passion and designs, which is called the Analogy of Christianity; that is, the proportion of its sanctity and strictness of its holy Precepts.
This is not forbidden, but does this become you? Is it decent to see a Christian live in plenty and ease and heap up mony and never to partake of Christs passions, there is no law against a Judge, his being a dresser of gardens or a gatherer of Sycamore fruits,
This is not forbidden, but does this become you? Is it decent to see a Christian live in plenty and ease and heap up money and never to partake of Christ passion, there is no law against a Judge, his being a dresser of gardens or a gatherer of Sycamore fruits,
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If I do exact justice to my neighbour and cause him to be punished legally for all the evils he makes me suffer, I have not broken a fragment from the stony tables of the law:
If I do exact Justice to my neighbour and cause him to be punished legally for all the evils he makes me suffer, I have not broken a fragment from the stony tables of the law:
Christ, that quitted all the glories that were essential to him, and that grew up in his nature when he lodged in his Fathers bosom, Christ that suffered all the evils due for the sins of mankinde, himself remaining most innocent, Christ, that promised persecution, injuries and affronts as part of our present portion,
christ, that quit all the Glories that were essential to him, and that grew up in his nature when he lodged in his Father's bosom, christ that suffered all the evils due for the Sins of mankind, himself remaining most innocent, christ, that promised persecution, injuries and affronts as part of our present portion,
and made that the parts of suffering evils should be the matter of three or four Christian graces, of patience of fortitude of longanimity and perseverance; he that of eight beatitudes made that five of them should be instanced in the matter of humiliation and suffering temporal inconvenience, that blessed Master was certainly desirous that his Disciples should take their crowns from the crosse, not from the evennesse and felicities of the world;
and made that the parts of suffering evils should be the matter of three or four Christian graces, of patience of fortitude of longanimity and perseverance; he that of eight Beatitudes made that five of them should be instanced in the matter of humiliation and suffering temporal inconvenience, that blessed Master was Certainly desirous that his Disciples should take their crowns from the cross, not from the evenness and felicities of the world;
when we do what we are striectly bound to, then also we must consider what becomes us, who are disciples of such a Master, who are instructed with such principles, charmed with so severe precepts and invited with the certainty of infinite rewards.
when we do what we Are striectly bound to, then also we must Consider what becomes us, who Are Disciples of such a Master, who Are instructed with such principles, charmed with so severe Precepts and invited with the certainty of infinite rewards.
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and provides for us beyond our needs, and gives us counsels beyond commandments, intends not to be limited out by the just evennesses and stricken measures of the words of a commandment.
and provides for us beyond our needs, and gives us Counsels beyond Commandments, intends not to be limited out by the just evennesses and stricken measures of the words of a Commandment.
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And therefore as the breaking any of the laws of Christianity provoks God to anger, so the prevaricating in the analogy of Christianity stirres him up to jealousie:
And Therefore as the breaking any of the laws of Christianity provokes God to anger, so the prevaricating in the analogy of Christianity stirs him up to jealousy:
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and if we will give God but just what he calls for by expresse mandate, it is just in him to require all of that at our hands without any abatement & then we are sure to miscarry.
and if we will give God but just what he calls for by express mandate, it is just in him to require all of that At our hands without any abatement & then we Are sure to miscarry.
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But because these things are not frequently considered, there are very many sins committed against religion, which because the commandment hath not marked men, refuse to mark,
But Because these things Are not frequently considered, there Are very many Sins committed against Religion, which Because the Commandment hath not marked men, refuse to mark,
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but I shall onely note this to you that it is but reasonable, we should take accounts of our lives, by the proportions as well as by the expresse rules, of our religion;
but I shall only note this to you that it is but reasonable, we should take accounts of our lives, by the proportions as well as by the express rules, of our Religion;
For that which in the accounts of men is called reputation and publick honesty, is the same which in religion we call analogy and proportion; in both cases there being some things, which are besides the notices of laws,
For that which in the accounts of men is called reputation and public honesty, is the same which in Religion we call analogy and proportion; in both cases there being Some things, which Are beside the notices of laws,
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He is a base person that does any thing against publick honesty and yet no man can be punished if he marries a wife the next day after his first wives funeral:
He is a base person that does any thing against public honesty and yet no man can be punished if he Marries a wife the next day After his First wives funeral:
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and so he that prevaricates the proportions and excellent reasons of Christianity, is a person without zeal, and without love: and unlesse care be taken of him he will quickly be without religion. But yet these I say are a sort of persons which are to be used with gentlenesse, and treated with compassion;
and so he that prevaricates the proportions and excellent Reasons of Christianity, is a person without zeal, and without love: and unless care be taken of him he will quickly be without Religion. But yet these I say Are a sort of Persons which Are to be used with gentleness, and treated with compassion;
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They are to be instructed in all the parts of duty, and invited forward by the consideration of the great rewards which are laid up for all the sons of God, who serve him without constraint, without measures and allayes,
They Are to be instructed in all the parts of duty, and invited forward by the consideration of the great rewards which Are laid up for all the Sons of God, who serve him without constraint, without measures and alleys,
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and men think themselves safe because they are as yet safe from laws, and the sin does not as yet out cry the healthful noise of Christs loud cryings and intercession with his Father,
and men think themselves safe Because they Are as yet safe from laws, and the since does not as yet out cry the healthful noise of Christ loud cryings and Intercession with his Father,
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and to all the extent of their natural and artificial capacities For it is a thing fit for our compassion, to see men fettered in the iron bands of laws and yet to break the golden chains of love but all those instruments which are proper to enkindle the love of God and to turn fear into charity are the proper instances of that compassion which is to be used towards these men.
and to all the extent of their natural and artificial capacities For it is a thing fit for our compassion, to see men fettered in the iron bans of laws and yet to break the golden chains of love but all those Instruments which Are proper to enkindle the love of God and to turn Fear into charity Are the proper instances of that compassion which is to be used towards these men.
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2. The next sort of those who are in the state of sin, and yet to be handled gently and with compassion are those who entertain themselves with the beginnings and little entrances of sin, which as they are to be more pitied because they often come by reason of inadvertancy,
2. The next sort of those who Are in the state of since, and yet to be handled gently and with compassion Are those who entertain themselves with the beginnings and little entrances of since, which as they Are to be more pitied Because they often come by reason of inadvertency,
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or talk words light as the skirt of a summer garment, we laugh and are delighted with the wit and confidence of the boy; and incourage such hopeful beginnings;
or talk words Light as the skirt of a summer garment, we laugh and Are delighted with the wit and confidence of the boy; and encourage such hopeful beginnings;
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& we shal finde that the little undecencies and riflings of our souls, the first openings and disparkings of our vertue differ onely from the state of perdition,
& we shall find that the little Indecencies and riflings of our Souls, the First openings and disparkings of our virtue differ only from the state of perdition,
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He that means to be temperate and avoid the crime and dishonour of being a drunkard must not love to partake of the songs or to bear a part in the foolish scenes of laughter which destract wisdome and fright her from the company;
He that means to be temperate and avoid the crime and dishonour of being a drunkard must not love to partake of the songs or to bear a part in the foolish scenes of laughter which destract Wisdom and fright her from the company;
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And Lavina that was chaster then the elder Sabines, and severer then her Philosophical guardian, was wel instructed in the great lines of honour and cold justice to her husband;
And Lavina that was chaster then the elder Sabines, and severer then her Philosophical guardian, was well instructed in the great lines of honour and cold Justice to her husband;
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but when she gave way to the wanton ointments & looser circumstances of the Baie and bathed often in Avernus, and from thence hurried to the companies and dressings of Lucrinus, she quenched her honour,
but when she gave Way to the wanton ointments & looser Circumstances of the Bay and bathed often in Avernus, and from thence hurried to the companies and dressings of Lucrinus, she quenched her honour,
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For so have I seen the little purles of a spring sweat thorow the bottom of a bank and intenerate the stubborn pavement till it hath made it fit for the impression of a childes foot,
For so have I seen the little Pearls of a spring sweat thorough the bottom of a bank and intenerate the stubborn pavement till it hath made it fit for the impression of a child's foot,
but then the despised drops were grown into an artificial river and an intolerable mischief: so are the first entrances of sin, stop'd with the antidotes of a hearty prayer,
but then the despised drops were grown into an artificial river and an intolerable mischief: so Are the First entrances of since, stopped with the antidotes of a hearty prayer,
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But when such beginnings are neglected and our religion hath not in it so much Philosophy as to think any thing evil as long as we can endure it, they grow up to ulcers and pestilential evils;
But when such beginnings Are neglected and our Religion hath not in it so much Philosophy as to think any thing evil as long as we can endure it, they grow up to ulcers and pestilential evils;
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keep their green wounds from festering and uncleanlinesse and it will heal alone, non procul absunt, they are not far from the kingdom of Heaven, but they are not within its portion;
keep their green wounds from festering and uncleanliness and it will heal alone, non procul absunt, they Are not Far from the Kingdom of Heaven, but they Are not within its portion;
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3. There are some very much to be pitied and assisted because they are going to hell and (as matters stand with them) they cannot, or they think they cannot avoid it.
3. There Are Some very much to be pitied and assisted Because they Are going to hell and (as matters stand with them) they cannot, or they think they cannot avoid it.
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Miserum est servire sub Dominis parùm felicibus, for suppose the Prince or the Patron be vitious, suppose he calls his servants to bathe their souls in the goblets of intemperance:
Miserum est Serve sub Dominis parùm felicibus, for suppose the Prince or the Patron be vicious, suppose he calls his Servants to bathe their Souls in the goblets of intemperance:
And how many Tenents and Relatives are known to have a servile conscience and to know no affirmation or negation but such as shall serve their Land-lords interest? Alas the poor men live by it,
And how many Tenants and Relatives Are known to have a servile conscience and to know no affirmation or negation but such as shall serve their Landlords Interest? Alas the poor men live by it,
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and we do not live at the rate of a mighty and a victorious grace. Those persons which cause these vitious necessities upon their brethren will lie low in hell;
and we do not live At the rate of a mighty and a victorious grace. Those Persons which cause these vicious necessities upon their brothers will lie low in hell;
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Of the same consideration it is, when ignorant people are Catechized into false doctrine, and know nothing but such principles which weaken the nerves,
Of the same consideration it is, when ignorant people Are Catechized into false Doctrine, and know nothing but such principles which weaken the nerves,
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But when Dionysius sent him two women, slaves, fair, and young, he sent them back and shamed the easinesse of his doctrine by the severity of his manners, he daring to be vertuous when he was alone,
But when Dionysius sent him two women, slaves, fair, and young, he sent them back and shamed the easiness of his Doctrine by the severity of his manners, he daring to be virtuous when he was alone,
Can your master free you from a fever, when you have drunk your self into it? and restore your innocence when you have forsworn your self for his interest? Is the change reasonable? He gives you meat and drink for which you do him service.
Can your master free you from a fever, when you have drunk your self into it? and restore your innocence when you have forsworn your self for his Interest? Is the change reasonable? He gives you meat and drink for which you do him service.
But is not he a Tyrant, and an usur•per, an oppressor, and an extortioner, if he will force thee to give thy soul for him? to sell thy soul for old-shoes,
But is not he a Tyrant, and an usur•per, an oppressor, and an extortioner, if he will force thee to give thy soul for him? to fell thy soul for old-shoes,
Will he undertake a por•tion of thy flames? or if that may not be, will it be in the midst of all thy torments, any ease to thy sorrows to remember all the rewards and clothes, all the money,
Will he undertake a por•tion of thy flames? or if that may not be, will it be in the midst of all thy torments, any ease to thy sorrows to Remember all the rewards and clothes, all the money,
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and civilities, all the cheerfull looks, and familiarity, and fellowship of vices which in your life time made your spirit so gay and easie? It will in the eternall loads of sorrow, adde a duplicate of groans and indignation,
and civilities, all the cheerful looks, and familiarity, and fellowship of vices which in your life time made your Spirit so gay and easy? It will in the Eternal loads of sorrow, add a duplicate of groans and Indignation,
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A friend is turned a flatterer if he does not know, that the limits of friendship extend no further then the pale and inclosures of reason and religion.
A friend is turned a flatterer if he does not know, that the Limits of friendship extend no further then the pale and enclosures of reason and Religion.
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No Master puts it into his covenant that his servant shall be drunk with him, or give in evidence in his Masters cause, according to his Masters scrolls:
No Master puts it into his Covenant that his servant shall be drunk with him, or give in evidence in his Masters cause, according to his Masters scrolls:
I have seen some officers of Warre in passion and zeal of their duty, have made no scruple to command a souldier with the dialect of cursing and accents of swearing,
I have seen Some Officers of War in passion and zeal of their duty, have made no scruple to command a soldier with the dialect of cursing and accents of swearing,
and pretended they could not else speak words effective enough, and of sufficient authority; and a man may easily be overtaken in the issues of his government;
and pretended they could not Else speak words effective enough, and of sufficient Authority; and a man may Easily be overtaken in the issues of his government;
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while his authority serves it still with passion, if he be not curious in his measures, his passion will also serve it self upon the authority and over rule the Ruler.
while his Authority serves it still with passion, if he be not curious in his measures, his passion will also serve it self upon the Authority and over Rule the Ruler.
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and therefore all pretences and prejudices, all commands and temptations, all opinions and necessities, are but instances of our weaknesse, and arguments of our folly:
and Therefore all pretences and prejudices, all commands and temptations, all opinions and necessities, Are but instances of our weakness, and Arguments of our folly:
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and that no such pretence shall keep off the punishment 〈 ◊ 〉 the shame from our selves, we shall fall into a state which is onely capable of compassion because it is irrecoverable:
and that no such pretence shall keep off the punishment 〈 ◊ 〉 the shame from our selves, we shall fallen into a state which is only capable of compassion Because it is irrecoverable:
Sermon. XVII. The severall states and degrees of Sinners, WITH The manner how they are to be treated. Part II. 4. THe last sort of them that sin, and yet are to be treated with compassion, is of them that interrupt the course of an honest life with single acts of sin, stepping aside and starting like a broken bowe;
Sermon. XVII. The several states and Degrees of Sinners, WITH The manner how they Are to be treated. Part II 4. THe last sort of them that sin, and yet Are to be treated with compassion, is of them that interrupt the course of an honest life with single acts of since, stepping aside and starting like a broken bow;
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and every narrative concerning David which would end in honour and fair report, is sullied with the remembrances of Bathsheba: and the Holy Ghost hath called him a man after Gods own heart, save in the matter of Vriah;
and every narrative Concerning David which would end in honour and fair report, is sullied with the remembrances of Bathsheba: and the Holy Ghost hath called him a man After God's own heart, save in the matter of Uriah;
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I shall say nothing of the Question, save that the Scripture reckons otherwise, * and in the accounts of Davids life reckon but one great sin, * and in Zachary and Elizabeth gave a testimony of an unblameable conversation;
I shall say nothing of the Question, save that the Scripture reckons otherwise, * and in the accounts of Davids life reckon but one great since, * and in Zachary and Elizabeth gave a testimony of an unblameable Conversation;
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* and Hezekiah did not make his confession when he prayed to God in his sicknesse and said he had walked uprightly before God, * and therefore Saint Paul after his conversion designed and laboured hard,
* and Hezekiah did not make his Confessi when he prayed to God in his sickness and said he had walked uprightly before God, * and Therefore Saint Paul After his conversion designed and laboured hard,
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& therefore certainly with hopes to accomplish it, that he might keep his conscience void of offence both towards God and towards man, * and one of Christs great purposes is to present his whole Church pure and spotlesse to the throne of grace, and * Saint John the Baptist offended none but Herod, * and no pious Christian brought a bill of accusation against the holy Virgin Mother;
& Therefore Certainly with hope's to accomplish it, that he might keep his conscience void of offence both towards God and towards man, * and one of Christ great Purposes is to present his Whole Church pure and spotless to the throne of grace, and * Saint John the Baptist offended none but Herod, * and no pious Christian brought a bill of accusation against the holy Virgae Mother;
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* certain it is, that God hath given us precepts of such a holinesse and such a purity, such a meeknesse and such humility as hath no pattern but Christ, no precedent but the purities of God:
* certain it is, that God hath given us Precepts of such a holiness and such a purity, such a meekness and such humility as hath no pattern but christ, no precedent but the Purities of God:
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Every man hath his indiscretions and infirmities, his arrests and sudden incursions, his neighbourhoods and semblances of sin, his little vidences to reason and peevish melancholy ▪ and humorous Phantastick discourses;
Every man hath his indiscretions and infirmities, his arrests and sudden incursions, his neighbourhoods and semblances of since, his little vidences to reason and peevish melancholy ▪ and humorous Fantastic discourses;
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and voluntary and involuntary cousena•es, ignorances and inadvertencies, carelesse hours, and unwatchful •easons, but no good man ever commits one act of adultery;
and voluntary and involuntary cousena•es, ignorances and Inadvertencies, careless hours, and unwatchful •easons, but no good man ever commits one act of adultery;
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and an usual victory and a triumphant grace, and the longer we are accustomed to piety the more infrequent will be the little breaches of folly, and a returning sin.
and an usual victory and a triumphant grace, and the longer we Are accustomed to piety the more infrequent will be the little Breaches of folly, and a returning since.
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but (as all beginnings are) in weaknesse and uncertainty, and we flie out often into huge indiscretions and look back to Sodom and long to return to Egypt;
but (as all beginnings Are) in weakness and uncertainty, and we fly out often into huge indiscretions and look back to Sodom and long to return to Egypt;
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and when the storm is quite over we finde little bublings and unevennesses upon the face of the waters, we often weaken our own purposes by the returns of sin,
and when the storm is quite over we find little bubblings and unevennesses upon the face of the waters, we often weaken our own Purposes by the returns of since,
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When Polemon of Athens by chance coming into the schools of Xenocrates was reformed upon the hearing of that one lecture, some wise men gave this censure of him;
When Polemon of Athens by chance coming into the Schools of Xenocrates was reformed upon the hearing of that one lecture, Some wise men gave this censure of him;
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they make inroads into the enemies countrey, not like enemies to spoil, but like Dinah to be satisfied with the stranger beauties of the land, till their vertues are defloured and they enter into tragedies,
they make inroads into the enemies country, not like enemies to spoil, but like Dinah to be satisfied with the stranger beauty's of the land, till their Virtues Are deflowered and they enter into tragedies,
and when Solomon laid his wisdom at the foot of Pharaohs daughter, and changed his glory for the interest of wanton sleep, he became the discourse of heaven and earth:
and when Solomon laid his Wisdom At the foot of Pharaohs daughter, and changed his glory for the Interest of wanton sleep, he became the discourse of heaven and earth:
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For although, when a man by the grace of God and a long endeavour hath obtained the habit of Christian graces, every single sin does not spoil the habit of vertue,
For although, when a man by the grace of God and a long endeavour hath obtained the habit of Christian graces, every single since does not spoil the habit of virtue,
The habit is onely lessened naturally, but the value of it is wholly taken away: and in this sence is that of Josephus NONLATINALPHABET which Saint James well renders.
The habit is only lessened naturally, but the valve of it is wholly taken away: and in this sense is that of Josephus which Saint James well renders.
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that is, if he prevaricates in any commandment, the transgression of which by the law was capital, shall as certainly die as if he broke the whole law;
that is, if he prevaricates in any Commandment, the Transgression of which by the law was capital, shall as Certainly die as if he broke the Whole law;
and the same is the case of those single actions which the school calls deadly sins, that is, actions of choice in any sin that hath a name, and makes a Kinde & hath a distinct matter. And sins once pardoned return again to al the purposes of mischief.
and the same is the case of those single actions which the school calls deadly Sins, that is, actions of choice in any since that hath a name, and makes a Kind & hath a distinct matter. And Sins once pardoned return again to all the Purposes of mischief.
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When the righteous man turneth from his righteousnesse and commiteth iniquity, all his righteousnesse that he hath done shall not be remembred, in the trespasse that he hath trespassed,
When the righteous man turns from his righteousness and Committeth iniquity, all his righteousness that he hath done shall not be remembered, in the trespass that he hath trespassed,
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when with many prayers and groans and innumerable sighs and strong cryings to God with sharp sufferances and a long severity, he hath obtained of God to begin his pardon and restitution,
when with many Prayers and groans and innumerable sighs and strong cryings to God with sharp sufferances and a long severity, he hath obtained of God to begin his pardon and restitution,
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and that he is in some hopes to return to Gods favour, and that he shall become an heire of heaven ▪ when some of his amazing fears and distracting cares begin to be taken off,
and that he is in Some hope's to return to God's favour, and that he shall become an heir of heaven ▪ when Some of his amazing fears and distracting Cares begin to be taken off,
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but he hopes to be saved and he considers how excellent a condition that is, he hopes when he dies to go to God, and that he shall never enter into the possession of Devils;
but he hope's to be saved and he considers how excellent a condition that is, he hope's when he die to go to God, and that he shall never enter into the possession of Devils;
that this man should throw all this structure down, and then when he is ready to reap the fruits of his labours, by one indiscreet action, to set fire upon his corn fields,
that this man should throw all this structure down, and then when he is ready to reap the fruits of his labours, by one indiscreet actium, to Set fire upon his corn fields,
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They that are poor (as Plutarch observes) are carelesse of little things, because by saving them, they think no great moments can accrue to their estates,
They that Are poor (as Plutarch observes) Are careless of little things, Because by Saving them, they think no great moments can accrue to their estates,
But they that feele their banks swell, and are within the possibilities of wealth, think it useful if they reserve the smaller minuts of expence, knowing that every thing will adde to their heap;
But they that feel their banks swell, and Are within the possibilities of wealth, think it useful if they reserve the smaller minutes of expense, knowing that every thing will add to their heap;
but then after long sparing, in one night to throw away the wealth of a long purchase, is an imprudence becoming none but such persons who are to be kept under Tutors and Guardians,
but then After long sparing, in one night to throw away the wealth of a long purchase, is an imprudence becoming none but such Persons who Are to be kept under Tutors and Guardians,
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These men sowe much, and gather little, stay long and return empty, and after a long voyage they are dashed in pieces when their vessels are laden with the spoils of provinces.
These men sow much, and gather little, stay long and return empty, and After a long voyage they Are dashed in Pieces when their vessels Are laden with the spoils of Provinces.
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because such persons, besides the direct sin, adde the circumstance of ingratitude to God, who hath redeemed them from their vain conversation and from death, and from hell,
Because such Persons, beside the Direct since, add the circumstance of ingratitude to God, who hath redeemed them from their vain Conversation and from death, and from hell,
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nothing is baser then that such a person against his reason, against his interest, against his God, against so many obligations, against his custome, against his very habits and acquired inclinations should do an action.
nothing is baser then that such a person against his reason, against his Interest, against his God, against so many obligations, against his custom, against his very habits and acquired inclinations should do an actium.
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2. Let persons tempted to the single instances of sin in the midst of a laudable life, be very careful that they suffer not themselves to be drawn aside by the eminency of great examples.
2. Let Persons tempted to the single instances of since in the midst of a laudable life, be very careful that they suffer not themselves to be drawn aside by the eminency of great Examples.
or stronger then Samson, or have lesse hypocrisy then Saint Peter, or be more temperate then Noah? These great examples bear men of weak discourses and weaker resolutions from the severity of vertues.
or Stronger then samson, or have less hypocrisy then Saint Peter, or be more temperate then Noah? These great Examples bear men of weak discourses and Weaker resolutions from the severity of Virtues.
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But as Diagoras to them that shewed to him the votive garments of those that had escaped shipwrack upon their prayers and vows to Neptune answered, that they kept no account of those that prayed and vowed, and yet were drowned:
But as Diagoras to them that showed to him the votive garments of those that had escaped shipwreck upon their Prayers and vows to Neptune answered, that they kept no account of those that prayed and vowed, and yet were drowned:
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But they consider not concerning those infinite numbers of men, who died in their first fit of sicknesse, who after a fair voyage have thrown themselves over boord,
But they Consider not Concerning those infinite numbers of men, who died in their First fit of sickness, who After a fair voyage have thrown themselves over board,
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and perished in a sudden wildnesse, One said well, Si quid Socrates, aut Aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur licere.
and perished in a sudden wildness, One said well, Si quid Socrates, Or Aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur licere.
For he by a divine and excellent life hath obtained leave or pardon respectively, for what thou must never hope for, till thou hast arrived to the same glories.
For he by a divine and excellent life hath obtained leave or pardon respectively, for what thou must never hope for, till thou hast arrived to the same Glories.
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First be as devout as David, as good a Christian as Saint Peter, and then thou wilt not dare with designe to act that, which they fell into by surprize;
First be as devout as David, as good a Christian as Saint Peter, and then thou wilt not Dare with Design to act that, which they fell into by surprise;
and if thou doest fall as they did, by that time thou hast also repented like them, it may be said concerning thee, that thou dist fall and break thy bones,
and if thou dost fallen as they did, by that time thou hast also repented like them, it may be said Concerning thee, that thou Dist fallen and break thy bones,
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but God did heal thee and pardon thee, Remember that all the damned soules shall bear an eternity of torments for the pleasures of a short sinfulnesse;
but God did heal thee and pardon thee, remember that all the damned Souls shall bear an eternity of torments for the pleasures of a short sinfulness;
but for a single trasient action, to die for ever, is an intolerable exchange and the effect of so great a folly, that whosoever falls into and then considers it, it will make him mad and distracted for ever.
but for a single trasient actium, to die for ever, is an intolerable exchange and the Effect of so great a folly, that whosoever falls into and then considers it, it will make him mad and distracted for ever.
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or reap the reward of any actions in the returnes of eternity, unlesse he performs to God an intir duty, according to the capacities of a man so taught, and so tempted, and so assisted, such a person must be curious that he be not cozened with the duties and performances of any one relation, 1. Some there are that think all our religion consists in prayers and publick or private offices of devotion,
or reap the reward of any actions in the returns of eternity, unless he performs to God an intir duty, according to the capacities of a man so taught, and so tempted, and so assisted, such a person must be curious that he be not cozened with the duties and performances of any one Relation, 1. some there Are that think all our Religion consists in Prayers and public or private Offices of devotion,
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and not in moral actions or entercourses of justice and temperance, of kindnesse and friendships of sincerity and liberality, of chastity and humility, of repentance and obedience:
and not in moral actions or intercourses of Justice and temperance, of kindness and friendships of sincerity and liberality, of chastity and humility, of Repentance and Obedience:
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or he that fasts thrice in the week be uncharitable once; or he that gives much to the poor, gives also too much liberty to himself, he hath planted a fair garden,
or he that fasts thrice in the Week be uncharitable once; or he that gives much to the poor, gives also too much liberty to himself, he hath planted a fair garden,
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and his guest being something rude hath disordered his paradise, and made it become a wildernesse, 2. Others there are that judge themselves by the censures that Kings and Princes give concerning them,
and his guest being something rude hath disordered his paradise, and made it become a Wilderness, 2. Others there Are that judge themselves by the censures that Kings and Princes give Concerning them,
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Trust not their censures concerning thee, but to thy own opinion of thy self, whom thou knowest in thy retirements and natural peevishnesse and unhandsome inclinations,
Trust not their censures Concerning thee, but to thy own opinion of thy self, whom thou Knowest in thy retirements and natural peevishness and unhandsome inclinations,
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But this man is a Tyrant at home, an unkinde husband & ill Father, an imperious Master, and such men are like prophets in their own countreys, not honoured at home and can never be honoured by God, who will not endure that many vertues should excuse a few vices, Or that any of his servants shall take pensions of the Devil,
But this man is a Tyrant At home, an unkind husband & ill Father, an imperious Master, and such men Are like Prophets in their own Countries', not honoured At home and can never be honoured by God, who will not endure that many Virtues should excuse a few vices, Or that any of his Servants shall take pensions of the devil,
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4. He that hath past many stages of a good life to prevent his being tempted to a single sin must be very careful that he never entertain his spirit with the remembrances of his past sin, nor amuse it with the phantastick apprehensions of the present.
4. He that hath passed many stages of a good life to prevent his being tempted to a single since must be very careful that he never entertain his Spirit with the remembrances of his past since, nor amuse it with the fantastic apprehensions of the present.
So when a Libian Tiger drawn from his wilder forragings is shut up and taught to eat civil meat and suffer the authority of a man, he sits down tamely in his prison and payes to his keeper fear and reverence for his meat:
So when a Libyan Tiger drawn from his wilder forragings is shut up and taught to eat civil meat and suffer the Authority of a man, he sits down tamely in his prison and pays to his keeper Fear and Reverence for his meat:
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Admonitae tument gustato sanguine fauces, Feruet & à trepido vix abstinet ira Magistro. He scarce abstains from eating those hands that brought him discipline and food:
Admonished tument gustato sanguine fauces, Bring forth & à trepido vix abstinet ira Magister. He scarce abstains from eating those hands that brought him discipline and food:
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but if he diverts from his path, and snatches handfuls from the wanton vineyards, and remembers the lasciviousnesse of his unwholesome food that pleased his childish palate,
but if he diverts from his path, and snatches handfuls from the wanton vineyards, and remembers the lasciviousness of his unwholesome food that pleased his childish palate,
we shall by the gr••e of God, either not need, or else easily perceive the effects and blessings of that compassion which God reserves in the secrets of his mercy,
we shall by the gr••e of God, either not need, or Else Easily perceive the effects and blessings of that compassion which God reserves in the secrets of his mercy,
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For although all sins are against Gods Commandements, directly, or by certain consequents, by line, or by analogy, yet they are not all of the same tincture and mortality.
For although all Sins Are against God's commandments, directly, or by certain consequents, by line, or by analogy, yet they Are not all of the same tincture and mortality.
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He that robs a garden of Coleworts, and carries away an armfull of Spinage, does not deserve hell as he that steals the Chalice from the Church, or betrayes a Prince;
He that robs a garden of Coleworts, and carries away an armful of Spinage, does not deserve hell as he that steals the Chalice from the Church, or betrays a Prince;
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or the dissimulation of S. Peter; and therefore God does treat these persons severally: Some of these are restrained with a fit of sicknesse, some with a great losse;
or the dissimulation of S. Peter; and Therefore God does Treat these Persons severally: some of these Are restrained with a fit of sickness, Some with a great loss;
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we must remember that by Christs law some are to be admonished privately, some to be shamed and corrected publikely, and beyond these, there is an abscission, or a cutting off from the communion of faithfull people, A delivering over to Sathan.
we must Remember that by Christ law Some Are to be admonished privately, Some to be shamed and corrected publicly, and beyond these, there is an abscission, or a cutting off from the communion of faithful people, A delivering over to Sathan.
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But because this also is a designe of mercy, acted with an instance of discipline, it is a punishment of the flesh, that the soul may be saved in the day of the Lord, it means the same with the usuall reading,
But Because this also is a Design of mercy, acted with an instance of discipline, it is a punishment of the Flesh, that the soul may be saved in the day of the Lord, it means the same with the usual reading,
and this produces another, and that also is fruitfull and swels into a family and kinred of sin, that is, it grows first into approbation then to a clear assent,
and this produces Another, and that also is fruitful and Swells into a family and kindred of since, that is, it grows First into approbation then to a clear assent,
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There are also some single acts of so great a malice that they must suppose a man habitually sinfull before he could arrive at that height of wickednesse.
There Are also Some single acts of so great a malice that they must suppose a man habitually sinful before he could arrive At that height of wickedness.
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Nemo repente fuit turpissimus — and although such actions may have in them the malice and the mischief, the disorder and the wrong, the principle and the permanent effect, of a habit and a long course of sin,
Nemo Repent fuit turpissimus — and although such actions may have in them the malice and the mischief, the disorder and the wrong, the principle and the permanent Effect, of a habit and a long course of since,
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yet because they never or very seldom go alone, but after the praedisposition of other h••shering crimes, we shall not amisse comprise them under the name of habituall sins.
yet Because they never or very seldom go alone, but After the praedisposition of other h••shering crimes, we shall not amiss comprise them under the name of habitual Sins.
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but that little hope that is remanent hath its degree according to the infancy or the growth of the habit. 1. For all sins lesse then habitual, it is certain, a pardon is ready to penitent persons:
but that little hope that is remanent hath its degree according to the infancy or the growth of the habit. 1. For all Sins less then habitual, it is certain, a pardon is ready to penitent Persons:
for no man sins against his will directly, but when his understanding is abused by an inevitable, or an intolerable weaknesse, our wills follow their blind guide,
for no man Sins against his will directly, but when his understanding is abused by an inevitable, or an intolerable weakness, our wills follow their blind guide,
as he gives us our bread, that is, every day. For in many things we offend all, said Saint James, that is, in many smaller matters, in matters of surprize, or inevitable infirmity:
as he gives us our bred, that is, every day. For in many things we offend all, said Saint James, that is, in many smaller matters, in matters of surprise, or inevitable infirmity:
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And therefore Posidices said, that Saint Austin was used to say, That he would not have even good and holy Priests go from this world without the susception of equall and worthy penances:
And Therefore Posidices said, that Saint Austin was used to say, That he would not have even good and holy Priests go from this world without the susception of equal and worthy penances:
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and the degrees of malice being uncertain, the salvation of that man is to be wrought with infinite fear and trembling. It was the case of Simon Magus, Repent and ask pardon for thy sin,
and the Degrees of malice being uncertain, the salvation of that man is to be wrought with infinite Fear and trembling. It was the case of Simon Magus, repent and ask pardon for thy since,
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And therefore although these sins are not necessariò mortifera, that is, unpardonable, yet by consequence they become deadly, because our life may be cut off before we have finished or performed those necessary parts of repentance, which are the severe and yet the onely condition of getting pardon.
And Therefore although these Sins Are not necessariò Deadly, that is, unpardonable, yet by consequence they become deadly, Because our life may be Cut off before we have finished or performed those necessary parts of Repentance, which Are the severe and yet the only condition of getting pardon.
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and therefore these persons are to be snatched from the fire, if you mean to rescue them, NONLATINALPHABET if you stay a day, it may be you stay too long.
and Therefore these Persons Are to be snatched from the fire, if you mean to rescue them, if you stay a day, it may be you stay too long.
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4. To which I adde this fourth consideration, that every delay of return is in the case of habitual sins an approach to desperation because the nature of habits is like that of Crocodiles they grow as long as they live;
4. To which I add this fourth consideration, that every Delay of return is in the case of habitual Sins an approach to desperation Because the nature of habits is like that of Crocodiles they grow as long as they live;
For so the Pannonian Bears, when they have clasped a dart in the region of their Liver, wheel themselves upon the wound and with anger and malicious revenge strike the deadly barbe deeper,
For so the Pannonian Bears, when they have clasped a dart in the region of their Liver, wheel themselves upon the wound and with anger and malicious revenge strike the deadly barbe Deeper,
Bion seeing a Prince weep and tearing his hair for sorrow, asked if baldnesse would cure his grief? such pompous sorrows may bee good indices, but no perfect instruments of restitution.
Bion seeing a Prince weep and tearing his hair for sorrow, asked if baldness would cure his grief? such pompous sorrows may be good indices, but no perfect Instruments of restitution.
Saint James plainly declares the possibilities of pardon to great sins, in the cases of contention, adultery, lust, and envy, which are the four great indecencies that are most contrary to Christianity;
Saint James plainly declares the possibilities of pardon to great Sins, in the cases of contention, adultery, lust, and envy, which Are the four great indecencies that Are most contrary to Christianity;
and in the 5. Chap. he implies also a possibility of pardon to an habitual sinner, whom he calls, NONLATINALPHABET, one that erres from the truth, that is, from the life of a Christian, the life of the Spirit of truth:
and in the 5. Chap. he Implies also a possibility of pardon to an habitual sinner, whom he calls,, one that erres from the truth, that is, from the life of a Christian, the life of the Spirit of truth:
and sharp penitentiall sorrows, and afflictions, resisting the Devil, returning to God, weeping and mourning, confessions and prayers, as you may read at large in the 4. and 5. Chapters;
and sharp penitential sorrows, and afflictions, resisting the devil, returning to God, weeping and mourning, confessions and Prayers, as you may read At large in the 4. and 5. Chapters;
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and there it is, that you shall finde it a duty, that such persons should be afflicted, and should confesse to their brethren; and these are harder conditions then God requires in the former cases;
and there it is, that you shall find it a duty, that such Persons should be afflicted, and should confess to their brothers; and these Are harder conditions then God requires in the former cases;
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I have now done with my Text, and should adde no more but that the nature of these sins is such that they may increase in their weight, and duration, and malice, and then they increase in mischief, and fatality, and so go beyond the Text. Cicero said well, Ipsa consuetudo assentiendi periculosa esse videtur & lubrica. l. 4. Acad. Qu. The very custome of consenting in the matters of civility is dangerous and slippery,
I have now done with my Text, and should add no more but that the nature of these Sins is such that they may increase in their weight, and duration, and malice, and then they increase in mischief, and fatality, and so go beyond the Text. Cicero said well, Ipsa consuetudo assentiendi Perilous esse videtur & Lubrica. l. 4. Acad Qu. The very custom of consenting in the matters of civility is dangerous and slippery,
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There are some single actions of sin of so great a malice, that in their own nature they are beyond the limit of Gospel pardon: they are not such things for the pardon of which God entered into covenant;
There Are Some single actions of since of so great a malice, that in their own nature they Are beyond the limit of Gospel pardon: they Are not such things for the pardon of which God entered into Covenant;
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for that also is a perfect destruction of the whole religion, because it refused to submit to those hands upon which God had placed all the religion, and all the government.
for that also is a perfect destruction of the Whole Religion, Because it refused to submit to those hands upon which God had placed all the Religion, and all the government.
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and in general, and by a certain parity of reason, whatsoever does destroy charity or the good life of a Christian with the same general venom and deletery as Apostacy destroyes faith; and he that is a Renegado from charity, is as unpardonable as he that returns to solemn Atheisme or infidelity: for all that, is directly the sin against the holy Ghost, that is a throwing that away wherby onely we can be Christians, wherby onely we can hope to be saved;
and in general, and by a certain parity of reason, whatsoever does destroy charity or the good life of a Christian with the same general venom and deletery as Apostasy Destroys faith; and he that is a Renegado from charity, is as unpardonable as he that returns to solemn Atheism or infidelity: for all that, is directly the since against the holy Ghost, that is a throwing that away whereby only we can be Christians, whereby only we can hope to be saved;
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and accordingly as any man hath a degree of love, so he hath lodged in his soul a spark which unless it be speedily & effectively quenched will break forth into unquenchable fire.
and accordingly as any man hath a degree of love, so he hath lodged in his soul a spark which unless it be speedily & effectively quenched will break forth into unquenchable fire.
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and so triumphed over his own justice, the excellent wisdom of God resolved to do it in wayes contradictory to the appetites and designes of man, that it also might triumph over our weaknesses and imperfect conceptions.
and so triumphed over his own Justice, the excellent Wisdom of God resolved to do it in ways contradictory to the appetites and designs of man, that it also might triumph over our Weaknesses and imperfect conceptions.
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hath also preached a new Philosophy, hath cancelled all the old principles, reduced the appetites of sence to the discourses of reason and heightned reason to the sublimities of the spirit, teaching us abstractions,
hath also preached a new Philosophy, hath canceled all the old principles, reduced the appetites of sense to the discourses of reason and heightened reason to the sublimities of the Spirit, teaching us abstractions,
and the comparison hath terms of a vast difference, heaven and hell, eternity and a moment, vanity and real felicity, life and death eternal, all that can be hoped for,
and the comparison hath terms of a vast difference, heaven and hell, eternity and a moment, vanity and real felicity, life and death Eternal, all that can be hoped for,
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and when our souls were forfeit to him, nothing lesse then the life and passion of God and man could pay the price (I say) to God, who yet was not concerned in the losse save onely that such was his goodnesse, that it pitied him to see his creature lost.
and when our Souls were forfeit to him, nothing less then the life and passion of God and man could pay the price (I say) to God, who yet was not concerned in the loss save only that such was his Goodness, that it pitied him to see his creature lost.
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For the qustion is NONLATINALPHABET and hath a potential signification, and means NONLATINALPHABET that is suppose a man ready to die condemned to the sentence of a horrid death, heightned with all the circumstances of trembling and amazement, what would he give to save his life? eye for eye, tooth for tooth,
For the question is and hath a potential signification, and means that is suppose a man ready to die condemned to the sentence of a horrid death, heightened with all the Circumstances of trembling and amazement, what would he give to save his life? eye for eye, tooth for tooth,
which proverb being usually meant concerning a temporal death, and was intended, to represent, the sadnesses of a condemned person, our blessed Saviour fits to his own purpose,
which proverb being usually meant Concerning a temporal death, and was intended, to represent, the sadnesses of a condemned person, our blessed Saviour fits to his own purpose,
because to lose that, makes him incapable of enjoying the exchange (and he were a strange fool who having no designe upon immortality or vertue, should be willing to be hanged for a thousand pound per annum) this argument increases infinitely in the purpose of our Blessed Saviour;
Because to loose that, makes him incapable of enjoying the exchange (and he were a strange fool who having no Design upon immortality or virtue, should be willing to be hanged for a thousand pound per annum) this argument increases infinitely in the purpose of our Blessed Saviour;
and to gain the world, and to lose our souls in the Christian sence is infinitely more madnesse and a worse exchange then when our souls, signifie nothing but a temporal life;
and to gain the world, and to loose our Souls in the Christian sense is infinitely more madness and a Worse exchange then when our Souls, signify nothing but a temporal life;
and because possibly the indefinite hopes of •lysium or an honorable name, might tempt some hardy persons to leave this world hoping for a better condition ever among the heathens;
and Because possibly the indefinite hope's of •lysium or an honourable name, might tempt Some hardy Persons to leave this world hoping for a better condition ever among the Heathens;
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Here then first we will consider the propositions of the exchange the world and a mans soul, by way of supposition, supposing all that is propounded were obtained;
Here then First we will Consider the propositions of the exchange the world and a men soul, by Way of supposition, supposing all that is propounded were obtained;
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a thing that is impossible to be enjoyed, because its fruits and usages are transmitted to us, by parts and by succession; (He that hath all the world, (if we can suppose such a man) cannot have a dish of fresh summer fruits in the midst of winter, not so much as a green fig:
a thing that is impossible to be enjoyed, Because its fruits and usages Are transmitted to us, by parts and by succession; (He that hath all the world, (if we can suppose such a man) cannot have a dish of fresh summer fruits in the midst of winter, not so much as a green fig:
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and very much of its possessions is so hid, so fugacious and of so uncertain purchase, that it is like the riches of the sea to the Lord of the shore, all the fish and wealth within all its hollownesses are his,
and very much of its possessions is so hid, so fugacious and of so uncertain purchase, that it is like the riches of the sea to the Lord of the shore, all the Fish and wealth within all its hollownesses Are his,
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2. I consider that he that is the greatest possessor in the world enjoyes its best and most noble parts and those which are of most excellent perfection but in common with the inferiour persons,
2. I Consider that he that is the greatest possessor in the world enjoys its best and most noble parts and those which Are of most excellent perfection but in Common with the inferior Persons,
Can the greatest Prince inclose the Sun, and set one little star in his cabinet for his own use? or secure to himself the gentle and benigne influence of any one constellation? Are not his subjects fields bedewed with the same showers that water his gardens of pleasure?
Can the greatest Prince enclose the Sun, and Set one little star in his cabinet for his own use? or secure to himself the gentle and benign influence of any one constellation? are not his subject's fields bedewed with the same showers that water his gardens of pleasure?
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For suppose his garments splendid and shining like the robe of a cherub or the clothing of the fields, all that he that wears them enjoyes, is that they keep him warm, and clean and modest;
For suppose his garments splendid and shining like the robe of a cherub or the clothing of the fields, all that he that wears them enjoys, is that they keep him warm, and clean and modest;
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and he is like a fair bird or the meretricious painting of a wanton woman made wholly to be looked on, that is to be enjoyed by every one but himself and the fairest face and the sparkling eye cannot perceive or enjoy their own beauties but by reflection.
and he is like a fair bird or the meretricious painting of a wanton woman made wholly to be looked on, that is to be enjoyed by every one but himself and the Fairest face and the sparkling eye cannot perceive or enjoy their own beauty's but by reflection.
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3. Suppose a man Lord of all the world, (for still we are but in supposition) yet since every thing is received, not according to its own gteatnesse and worth,
3. Suppose a man Lord of all the world, (for still we Are but in supposition) yet since every thing is received, not according to its own gteatnesse and worth,
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If a man should present to a childe a ship laden with Persian carpets, and the ingredients of the rich scarlet, all these being either disproportionate to the appetite or to the understanding, could adde nothing of content,
If a man should present to a child a ship laden with Persian carpets, and the ingredients of the rich scarlet, all these being either disproportionate to the appetite or to the understanding, could add nothing of content,
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and infinite riches that can give him changes of raiment every day, and a full table, do but give him a clean trencher every bit he eats, it signifies no more but wantonnesse,
and infinite riches that can give him changes of raiment every day, and a full table, do but give him a clean trencher every bit he eats, it signifies no more but wantonness,
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or to look upon the heap of gold packt up in a little room, or to dote upon a cabinet of Jewels better then which there is no man that sees at all but sees every day;
or to look upon the heap of gold packed up in a little room, or to dote upon a cabinet of Jewels better then which there is no man that sees At all but sees every day;
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because he wants understanding and the power to make reflex acts upon his perception, it will follow, that understanding and knowledge is the greatest instrument of pleasure,
Because he Wants understanding and the power to make reflex acts upon his perception, it will follow, that understanding and knowledge is the greatest Instrument of pleasure,
and ends of things, yet they that do so, understand also the vanity and the unsatisfyingnesse of the things of this world so that the relish which could not be great,
and ends of things, yet they that do so, understand also the vanity and the unsatisfyingnesse of the things of this world so that the relish which could not be great,
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4. The greatest vanity of this world is remarkable in this, that all its joyes summed up together are not big enough to counterpoise the evil of one sharp disease, or to allay a sorrow.
4. The greatest vanity of this world is remarkable in this, that all its Joys summed up together Are not big enough to counterpoise the evil of one sharp disease, or to allay a sorrow.
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For imagine a man great in his dominion as Cyrus, rich as Solomon, victorious as David, beloved like Titus, learned as Trismegist, powerful as all the Roman greatnesse, all this,
For imagine a man great in his dominion as Cyrus, rich as Solomon, victorious as David, Beloved like Titus, learned as Trismegistus, powerful as all the Roman greatness, all this,
and therefore to part with this whose excellency is so great, for the world that is of so inconsiderable a worth as not to have in it recompence enough,
and Therefore to part with this whose excellency is so great, for the world that is of so inconsiderable a worth as not to have in it recompense enough,
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and the encrease of their estate disappeared, and expired like Camphire at their arrest, by those several sharp diseases, which covered their head with Cypresse and hid their crowns in an inglorious grave.
and the increase of their estate disappeared, and expired like Camphire At their arrest, by those several sharp diseases, which covered their head with Cypress and hid their crowns in an inglorious grave.
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For he can look upon that without loathing, but not so upon the most delicious fare that ever made famous the Roman luxury. Perfumes make his head ake;
For he can look upon that without loathing, but not so upon the most delicious fare that ever made famous the Roman luxury. Perfumes make his head ache;
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It cannot make his children dutiful or wise & though the world admired at the greatness of Philip the second's fortune in the accession of Portugal and the East Indies to his principalities,
It cannot make his children dutiful or wise & though the world admired At the greatness of Philip the second's fortune in the accession of Portugal and the East Indies to his principalities,
yet this could not allay the infelicitie of his family, and the unhandsomenesse of his condition in having a proud and indiscreet and a vitious young prince likely to inherit all his greatnesse.
yet this could not allay the infelicity of his family, and the unhandsomeness of his condition in having a proud and indiscreet and a vicious young Prince likely to inherit all his greatness.
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yet there is in all conditions of the world, such wearinesse and tediousnesse of the spirits, that a man is evermore pleased with hopes of going off for the present,
yet there is in all conditions of the world, such weariness and tediousness of the spirits, that a man is evermore pleased with hope's of going off for the present,
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then in dwelling upon that condition which it may be others admire, and think beauteous, but none knoweth the smart of it, but he that drank off the little pleasure,
then in Dwelling upon that condition which it may be Others admire, and think beauteous, but none Knoweth the smart of it, but he that drank off the little pleasure,
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For if he be subject to another, how can he be Lord of the whole world? But if he be a King, it is certain, that his cares are greater then any mans, his fears are bigger, his evils mountainous, the accidents that discompose him are more frequent, and sometimes intolerable:
For if he be Subject to Another, how can he be Lord of the Whole world? But if he be a King, it is certain, that his Cares Are greater then any men, his fears Are bigger, his evils mountainous, the accidents that discompose him Are more frequent, and sometime intolerable:
and so makes his meat delicate; (and then it cannot be ill fare, let it be what it will) but also his provision is such, that every little addition is a direct feast to him,
and so makes his meat delicate; (and then it cannot be ill fare, let it be what it will) but also his provision is such, that every little addition is a Direct feast to him,
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while the great owner of the world giving to himself the utmost of his desires, hath nothing left beyond his ordinary, to become the entertainment of his festival dayes,
while the great owner of the world giving to himself the utmost of his Desires, hath nothing left beyond his ordinary, to become the entertainment of his festival days,
and his is no better to whom a perpetual full table not recreated with fasting, not made pleasant with intervening scarcity ministers no more good then a heap of gold does, that is, he hath no benefit of it, save the beholding of it with his eyes.
and his is no better to whom a perpetual full table not recreated with fasting, not made pleasant with intervening scarcity Ministers no more good then a heap of gold does, that is, he hath no benefit of it, save the beholding of it with his eyes.
For so I have heard of persons whom the river hath swept away, together with the Turf they pressed when they stopped to drown their pride rather then their thirst.
For so I have herd of Persons whom the river hath swept away, together with the Turf they pressed when they stopped to drown their pride rather then their thirst.
then to look upon the new emergencies, and troubles, and discontents among his friends, about parting the spoil, the envies, the jealousies, the slanders, the underminings,
then to look upon the new emergencies, and Troubles, and discontents among his Friends, about parting the spoil, the envies, the jealousies, the slanders, the underminings,
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and troubles past, and expectations of worse, infinitely worse, he must acknowledge himself convinced, that to gain all this world is a fortune not worth the labour and the dangers, the fears,
and Troubles past, and Expectations of Worse, infinitely Worse, he must acknowledge himself convinced, that to gain all this world is a fortune not worth the labour and the dangers, the fears,
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and these that hold the fees in subordinate right, transmit it also to their Tenants, and beneficiaries, and dependants to publike uses, to charity, and hospitality;
and these that hold the fees in subordinate right, transmit it also to their Tenants, and beneficiaries, and dependants to public uses, to charity, and hospitality;
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save onely that God whose stewards we all are, will call such owners (as they are pleased to call themselves) to strict accounts for their disbursments.
save only that God whose Stewards we all Are, will call such owners (as they Are pleased to call themselves) to strict accounts for their disbursements.
And the NONLATINALPHABET, or the whole world began to have an appropriate sence, and was rather put to the Romane Greatnesse as an honourable Appellative then did signifie that they were lords of the world, who never went beyond Persia, Egypt, nor Britain.
And the, or the Whole world began to have an Appropriate sense, and was rather put to the Roman Greatness as an honourable Appellative then did signify that they were Lords of the world, who never went beyond Persiam, Egypt, nor Britain.
But why do I talk of great things in this Question of the exchange of the soul for the world? Because it is a reall bargain, which many men (too many God knows) do make, we must consider it as applicable to practice.
But why do I talk of great things in this Question of the exchange of the soul for the world? Because it is a real bargain, which many men (too many God knows) do make, we must Consider it as applicable to practice.
How few men are Princes, and of those that are not born so, how seldom instances are found in story, of persons ••at by their industry became so? But we must come far lower yet. Thousands there are that damne themselves,
How few men Are Princes, and of those that Are not born so, how seldom instances Are found in story, of Persons ••at by their industry became so? But we must come Far lower yet. Thousands there Are that damn themselves,
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Nay how many men hazard their salvation for an acre of ground, for twenty pound, to please a master, to get a smile and a kinde usage from a Superiour? These men get but little,
Nay how many men hazard their salvation for an acre of ground, for twenty pound, to please a master, to get a smile and a kind usage from a Superior? These men get but little,
He that gains the purchase and spoil of a kingdom hath got that which to all that are placed in heaven or to a man, that were seated in the paths of the Sun seem but like a spot in an eye,
He that gains the purchase and spoil of a Kingdom hath god that which to all that Are placed in heaven or to a man, that were seated in the paths of the Sun seem but like a spot in an eye,
But he whose purchase is but his neighbours field, or a few unjust acres, hath got that which is inconsiderable, below the notice and description of the Map;
But he whose purchase is but his neighbours field, or a few unjust acres, hath god that which is inconsiderable, below the notice and description of the Map;
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for by such Hieroglyphicall representments, Socrates chid the vanity of a proud Athenian. 3. Although these premises may suffice to shew that the supposed purchase is but vain,
for by such Hieroglyphical representments, Socrates Child the vanity of a proud Athenian. 3. Although these premises may suffice to show that the supposed purchase is but vain,
and the capacities are stretched, and they want more then they did at first. For who wants most, he that wants five pound, or he that wants five thousand:
and the capacities Are stretched, and they want more then they did At First. For who Wants most, he that Wants five pound, or he that Wants five thousand:
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If the greatnesse of the worlds possessions produce such fruits, vexation, and care, and want, the ambitious requiring of great estates, is but like the selling of a fountain, to buy a fever, a parting with content, to buy necessity,
If the greatness of the world's possessions produce such fruits, vexation, and care, and want, the ambitious requiring of great estates, is but like the selling of a fountain, to buy a fever, a parting with content, to buy necessity,
4. He that enjoyes a great portion of this world hath most commonly the allay of some great crosse, which although sometimes God designes in mercy, to wean his affections from the world,
4. He that enjoys a great portion of this world hath most commonly the allay of Some great cross, which although sometime God designs in mercy, to wean his affections from the world,
and the regions of felicity, yet they were an inseparable appendant and condition of humanity. Solomon observed the vanity of some persons, that heaped up great riches for their heirs,
and the regions of felicity, yet they were an inseparable appendant and condition of humanity. Solomon observed the vanity of Some Persons, that heaped up great riches for their Heirs,
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and yet knew not whether a wise man or a fool should possesse them, this is a great evil under the Sun. And if we observe the great crosses many times God permits in great families,
and yet knew not whither a wise man or a fool should possess them, this is a great evil under the Sun. And if we observe the great Crosses many times God permits in great families,
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and ceremony, and designe, but empty of those sweet caresses, and naturall hearty complications, and endearments, usuall in meaner and innocent persons, the perpetuall sicknesse, fulnesse of diet, fear of dying, the abuse of flatterers, the trouble and noise of company;
and ceremony, and Design, but empty of those sweet Caresses, and natural hearty complications, and endearments, usual in meaner and innocent Persons, the perpetual sickness, fullness of diet, Fear of dying, the abuse of Flatterers, the trouble and noise of company;
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the tedious officiousnesse, of impertinent and ceremonious visits, the declension of estate, the sadnesse of spirit, the notoriousnesse of those dishonours which the meannesse of lower persons conceals,
the tedious officiousness, of impertinent and ceremonious visits, the declension of estate, the sadness of Spirit, the notoriousness of those dishonours which the meanness of lower Persons conceals,
5. And lastly, his soul so gets nothing that wins all this world, if he loses his soul, that it is ten to one but he that gets the one, therefore shall lose the other;
5. And lastly, his soul so gets nothing that wins all this world, if he loses his soul, that it is ten to one but he that gets the one, Therefore shall loose the other;
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and let him manage it as indiscreetly, let the whole designe be unjust, let it be acted with all the malice and impotency in the world, he shall have enough to tell him that he proceeds wisely enough, to be servants of his interest,
and let him manage it as indiscreetly, let the Whole Design be unjust, let it be acted with all the malice and impotency in the world, he shall have enough to tell him that he proceeds wisely enough, to be Servants of his Interest,
But which of all his relatives shall dare to tell him of his indiscretion, of his rage and of his folly? he had need be a bold man and a severe person, that shall tell him of his danger;
But which of all his relatives shall Dare to tell him of his indiscretion, of his rage and of his folly? he had need be a bold man and a severe person, that shall tell him of his danger;
I omit to speak of the habitual intemperance, which is too commonly annexed to Festival and delicious tables, where there is no other measure or restraint upon the appetite,
I omit to speak of the habitual intemperance, which is too commonly annexed to Festival and delicious tables, where there is no other measure or restraint upon the appetite,
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who then shall check his voracity or calm his revenge or allay his pride or mortify his lust or humble his spirit? it is like as when a lustful young and tempted person lives perpetually with his amorous and delicious mistris,
who then shall check his voracity or Cam his revenge or allay his pride or mortify his lust or humble his Spirit? it is like as when a lustful young and tempted person lives perpetually with his Amoros and delicious mistress,
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if he soapes burning, that is inflamed from within and set on fire from without it is a greater miracle then the escaping from the flames of the furnace, by the three children of the captivity.
if he soaps burning, that is inflamed from within and Set on fire from without it is a greater miracle then the escaping from the flames of the furnace, by the three children of the captivity.
and that it is possible for a young man to be tyed upon a bed of flowers and fastned by the arms and band of a curtesan and tempted wantonly and yet to escape the danger and the crime,
and that it is possible for a young man to be tied upon a Bed of flowers and fastened by the arms and band of a courtesan and tempted wantonly and yet to escape the danger and the crime,
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and to triumph gloriously: (for so Saint Hierome reports of a son of the king of Nicomedia) and riches and a free fortune are designed by God to be a mercy and an opportunity of doing noble things,
and to triumph gloriously: (for so Saint Jerome reports of a son of the King of Nicomedia) and riches and a free fortune Are designed by God to be a mercy and an opportunity of doing noble things,
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Adde to this last, that most men get so little of the world that it is all together of a trifling and inconsiderable interest, that they who have the most of this world, have the most of that but in title and in supreme rights,
Add to this last, that most men get so little of the world that it is all together of a trifling and inconsiderable Interest, that they who have the most of this world, have the most of that but in title and in supreme rights,
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He that observes all this, and much more he may observe, will see that he that gains the whole world hath made no such great bargain of it although he had it for nothing,
He that observes all this, and much more he may observe, will see that he that gains the Whole world hath made no such great bargain of it although he had it for nothing,
but how great a folly is it to buy so great a trouble, so great a vanity, with the losse of our pretious soules remains to be considered in the folowing parts of the text.
but how great a folly is it to buy so great a trouble, so great a vanity, with the loss of our precious Souls remains to be considered in the following parts of the text.
And therefore when the soul is at stake, not for its temporal, but for its eternal interest, it is not good to be hasty in determining, without taking just measures of the exchange.
And Therefore when the soul is At stake, not for its temporal, but for its Eternal Interest, it is not good to be hasty in determining, without taking just measures of the exchange.
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Solomon had the good things of the world actually in possession, and he tried the touch-stone of prudence and natural value and found them allayed with vanitie and imperfection,
Solomon had the good things of the world actually in possession, and he tried the touchstone of prudence and natural valve and found them allayed with vanity and imperfection,
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and wee that see them wayed in the ballance of the sanctuary, and tryed by the touch-stone of the spirit, finde them not onely light and unprofitable but pungent and dolorous,
and we that see them weighed in the balance of the sanctuary, and tried by the touchstone of the Spirit, find them not only Light and unprofitable but pungent and dolorous,
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but now we are to consider what it is that men part with, and lose when with passion and impotency they get the world and that will present the bargain to be a huge infelicity.
but now we Are to Consider what it is that men part with, and loose when with passion and impotency they get the world and that will present the bargain to be a huge infelicity.
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or a miserable person, he loses his soul in the exchange, for the soul of a man, all the world cannot be a just price, a man may lose it or throw it away,
or a miserable person, he loses his soul in the exchange, for the soul of a man, all the world cannot be a just price, a man may loose it or throw it away,
but he can never make good exchange, when he parts with this Jewel, and therefore our blessed Saviour rarely well expresses it by NONLATINALPHABET which is fully opposed to NONLATINALPHABET gain, it is such an ill market a man makes as if he should proclaim his riches, goods, vendible for a garland of thistles decked and trimmed up with the stinking poppy.
but he can never make good exchange, when he parts with this Jewel, and Therefore our blessed Saviour rarely well Expresses it by which is Fully opposed to gain, it is such an ill market a man makes as if he should proclaim his riches, goods, vendible for a garland of thistles decked and trimmed up with the stinking poppy.
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But we shall better understand the nature of this bargain if we consider the soul that is exchanged, what it is in it self, in order not of nature but to felicity and the capacities of joy,
But we shall better understand the nature of this bargain if we Consider the soul that is exchanged, what it is in it self, in order not of nature but to felicity and the capacities of joy,
secondly what price the Son of God payed for it, and thirdly what it is to lose it, that is, what miseries and tortures are signified by losing a mans soul.
secondly what price the Son of God paid for it, and Thirdly what it is to loose it, that is, what misery's and tortures Are signified by losing a men soul.
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of an angelicall substance, sister to a cherubin, an image of the divinity, and the great argument of that mercy, whereby God did distinguish us from the lower form of beasts and trees and minerals.
of an angelical substance, sister to a cherubin, an image of the divinity, and the great argument of that mercy, whereby God did distinguish us from the lower from of beasts and trees and minerals.
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For so it was the scripture affirmes, that God made man after his own, image, that is, secundum illam imaginem & ideam quam concepit ipse, not according to the likenesse of any of those creatures which were prexistent to mans production;
For so it was the scripture affirms, that God made man After his own, image, that is, secundum Illam imaginem & ideam quam concepit ipse, not according to the likeness of any of those creatures which were prexistent to men production;
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and essential ▪ or rather the essence of God, it was also a designation of him to a glorious immortality and a communication of the rayes and reflections of his own essential felicities.
and essential ▪ or rather the essence of God, it was also a designation of him to a glorious immortality and a communication of the rays and reflections of his own essential felicities.
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or the gladtidings of a prosperous accident, but the soul that perceives all the relishes of sensual and intellectual perfections and the more noble and excellent the soul is the greater and more savory are its perceptions;
or the gladtidings of a prosperous accident, but the soul that perceives all the Relishes of sensual and intellectual perfections and the more noble and excellent the soul is the greater and more savoury Are its perceptions;
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yet the souls excellency is upon the same reason not perceived by us, by which the sapidnesse of pleasant things of nature, are not understood by a childe;
yet the Souls excellency is upon the same reason not perceived by us, by which the sapidnesse of pleasant things of nature, Are not understood by a child;
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For as the Sun which is the fountain of light and heat, makes violent and direct emission of his rayes from himself but reflects them no further then to the bottom of a cloud,
For as the Sun which is the fountain of Light and heat, makes violent and Direct emission of his rays from himself but reflects them not further then to the bottom of a cloud,
If the Elephant knew his strength, or the horse the vigorousnesse of his own spirit, they would be as rebellious against their rulers, as unreasonable men against government:
If the Elephant knew his strength, or the horse the vigorousness of his own Spirit, they would be as rebellious against their Rulers, as unreasonable men against government:
nay the Angels themselves, because their light reflected home to their orbs, and they understood all the secrets of their own perfection, they grew vertiginous and fell from the battlements of heaven.
nay the Angels themselves, Because their Light reflected home to their orbs, and they understood all the secrets of their own perfection, they grew vertiginous and fell from the battlements of heaven.
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But the excellency of a humane soul shall then be truly understood, when the reflection will make no distraction of our faculties, nor enkindle any irregular fires;
But the excellency of a humane soul shall then be truly understood, when the reflection will make no distraction of our faculties, nor enkindle any irregular fires;
In the mean this consideration is gone high enough when we understand the soul of a man to be so excellently perfect, that we cannot understand how excellently perfect it is:
In the mean this consideration is gone high enough when we understand the soul of a man to be so excellently perfect, that we cannot understand how excellently perfect it is:
and therefore I shall not need by distinct discourses to represent that the will of man is the last resort and sanctuary of true pleasure, which in its formality can be nothing else but a conformity of possession or of being to the will;
and Therefore I shall not need by distinct discourses to represent that the will of man is the last resort and sanctuary of true pleasure, which in its formality can be nothing Else but a conformity of possession or of being to the will;
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and so much the rather is this understood to be an insupportable calamity, because losing a soul in this sense, is not a meer privation of those felicities of which a soul is naturally designed to be a partaker,
and so much the rather is this understood to be an insupportable calamity, Because losing a soul in this sense, is not a mere privation of those felicities of which a soul is naturally designed to be a partaker,
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For the will if it misses its desires, is afflicted, and the understanding when it ceases to be ennobled with excellent things is made ignorant as a swine, dull as the foot of a rock,
For the will if it misses its Desires, is afflicted, and the understanding when it ceases to be ennobled with excellent things is made ignorant as a Swine, dull as the foot of a rock,
that if he could be imagined to be the Lord of ten thousand worlds, he would give them all for any shaddow of a hope of a possibility of returning to life again;
that if he could be imagined to be the Lord of ten thousand world's, he would give them all for any shadow of a hope of a possibility of returning to life again;
though he had once denied to relieve him with the superfluities of his table, will soon confesse that a moment of time is no good exchange for an eternity of duration;
though he had once denied to relieve him with the superfluities of his table, will soon confess that a moment of time is no good exchange for an eternity of duration;
and was constrained to use rare and mysterious arts, to make him capable of dying, he prepared a person instrumental to his purpose, by sending his Son from his own bosom, a person both God and man,
and was constrained to use rare and mysterious arts, to make him capable of dying, he prepared a person instrumental to his purpose, by sending his Son from his own bosom, a person both God and man,
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one that ruled over all the Angels, that walked upon the pavements of heaven, whose feet were clothed with stars, whose eyes were brighter then the Sun, whose voice is louder then thunder, whose understanding is larger then that infinite space which we imagine in the uncircumscribed distance, beyond the first orbe of heaven, a person to whom felicity was as essential as life to God, this was the onely person that was designed in the eternal decrees of the divine predestination to pay the price of a soul, to ransom us from death;
one that ruled over all the Angels, that walked upon the pavements of heaven, whose feet were clothed with Stars, whose eyes were Brighter then the Sun, whose voice is Louder then thunder, whose understanding is larger then that infinite Molle which we imagine in the uncircumscribed distance, beyond the First orb of heaven, a person to whom felicity was as essential as life to God, this was the only person that was designed in the Eternal decrees of the divine predestination to pay the price of a soul, to ransom us from death;
For all which because provision was to be made, nothing lesse then an infinite excellence could satisfie for a soul who was lost to infinite and eternal ages, who was to be afflicted with insupportable and indetermined that is next to infinite paines, who was to bear the load of an infinite anger from the provocation of an eternal God: and yet if it be possible that infinite can receive degrees, this is but one half of the abysse, and I think the lesser:
For all which Because provision was to be made, nothing less then an infinite excellence could satisfy for a soul who was lost to infinite and Eternal ages, who was to be afflicted with insupportable and indetermined that is next to infinite pains, who was to bear the load of an infinite anger from the provocation of an Eternal God: and yet if it be possible that infinite can receive Degrees, this is but one half of the abyss, and I think the lesser:
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and that he should really become very contemptibly little, although at the same time he was infinitely and unalterably great, that is essential, natural and necessary felicity should turn into an intolerable, violent and immense calamity to his person, that this great God should not be admitted to pay the price of our redemption unlesse he would suffer that horrid misery, which that lost soul should suffer,
and that he should really become very contemptibly little, although At the same time he was infinitely and unalterably great, that is essential, natural and necessary felicity should turn into an intolerable, violent and immense calamity to his person, that this great God should not be admitted to pay the price of our redemption unless he would suffer that horrid misery, which that lost soul should suffer,
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so it shewes our condition to have been very desperate, and our losse invaluable. A soul in Gods account is valued at the price of the blood, and shame,
so it shows our condition to have been very desperate, and our loss invaluable. A soul in God's account is valued At the price of the blood, and shame,
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for though that was our blessed Saviours instance of the great unreasonablenesse of men, who by saving their lives lose them, that is, in the great account of Dooms-day,
for though that was our blessed Saviors instance of the great unreasonableness of men, who by Saving their lives loose them, that is, in the great account of Doomsday,
and all vice is a degree of the same unreasonablenesse, the most splendid temptation, being nothing but a prety well weaved fallacy, a meer trick, a sophisme,
and all vice is a degree of the same unreasonableness, the most splendid temptation, being nothing but a pretty well weaved fallacy, a mere trick, a sophism,
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but that which I consider here is, that it is an affront and contradiction to the wisdom of God, that we should so slight and undervalue a soul, in which our interest is so concerned;
but that which I Consider Here is, that it is an affront and contradiction to the Wisdom of God, that we should so slight and undervalue a soul, in which our Interest is so concerned;
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a soul which he who made it, and who delighted not to see it lost, did account a fit purchase to be made, by the exchange of his Son, the eternal Son of God.
a soul which he who made it, and who delighted not to see it lost, did account a fit purchase to be made, by the exchange of his Son, the Eternal Son of God.
To which also I adde this additionall account, that a soul is so greatly valued by God, that we are not to venture the losse of it, to save all the world For therefore whosoever should commit a sin to save kingdoms from perishing,
To which also I add this additional account, that a soul is so greatly valued by God, that we Are not to venture the loss of it, to save all the world For Therefore whosoever should commit a since to save kingdoms from perishing,
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and good things in this world, were to be destroyed by Tyranny, and it were in our power by perjury to save all these, that doing this sin would be so farre from hallowing the crime, that it were to offer to God a sacrifice of what he most hates,
and good things in this world, were to be destroyed by Tyranny, and it were in our power by perjury to save all these, that doing this since would be so Far from hallowing the crime, that it were to offer to God a sacrifice of what he most hates,
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And if God for his own sake would not have all the world saved by sin, that is by the hazarding of a soul, we should do well for our own sakes not to lose a soul for trifles,
And if God for his own sake would not have all the world saved by since, that is by the hazarding of a soul, we should do well for our own sakes not to loose a soul for trifles,
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3. But it may be some natures, or some understandings care not for all this, therefore I proceed to the third and most material consideration, as to us;
3. But it may be Some nature's, or Some understandings care not for all this, Therefore I proceed to the third and most material consideration, as to us;
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I shall not need to represent to your considerations those expressions of Scripture, which the Holy Ghost hath set down to represent to our capacities the greatnesse of this perishing;
I shall not need to represent to your considerations those expressions of Scripture, which the Holy Ghost hath Set down to represent to our capacities the greatness of this perishing;
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and burning malefactours was frequent, [ brimstone and fire ] to Saint John Revel. 14. 10. calls the state of punishment, prepared for the Devil and all his servants, he adding the circumstance of brimstone,
and burning malefactors was frequent, [ brimstone and fire ] to Saint John Revel. 14. 10. calls the state of punishment, prepared for the devil and all his Servants, he adding the circumstance of brimstone,
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for by this time the Devil had taught the world more ingenious pains, and himself was new escaped out of boiling oil and brimstone, and such bituminous matter;
for by this time the devil had taught the world more ingenious pains, and himself was new escaped out of boiling oil and brimstone, and such bituminous matter;
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and not superadde degrees of undeserved misery, as he does to the Saints of glory (for God gives to blessed souls in heaven more, infinitely more then all their good works could possibly deserve,
and not superadd Degrees of undeserved misery, as he does to the Saints of glory (for God gives to blessed Souls in heaven more, infinitely more then all their good works could possibly deserve,
and therefore their glory is infinitely bigger glory then the pains of hell are great pains) yet because Gods Justice in hell rules alone, without the allayes and sweeter abatements of mercy, they shall have pure and unmingled misery;
and Therefore their glory is infinitely bigger glory then the pains of hell Are great pains) yet Because God's justice in hell rules alone, without the alleys and Sweeten abatements of mercy, they shall have pure and unmingled misery;
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It follows that every man that loses his soul in this darknesse is miserable beyond all those expressions which the tortures of this world could furnish to the Writers of holy Scripture.
It follows that every man that loses his soul in this darkness is miserable beyond all those expressions which the tortures of this world could furnish to the Writers of holy Scripture.
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and that this which was the greatest calamity which ever did or ever shall happen to a Nation, Christ with great reason took to describe the calamity of accursed souls,
and that this which was the greatest calamity which ever did or ever shall happen to a nation, christ with great reason took to describe the calamity of accursed Souls,
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but then this being translated to signifie the state of accursed souls, whose dying is a continual perishing, who cannot cease to be, it must mean an eternity of duration, in proper and naturall significations.
but then this being translated to signify the state of accursed Souls, whose dying is a continual perishing, who cannot cease to be, it must mean an eternity of duration, in proper and natural significations.
The men of Sodom and Gomorrha are set forth for an example suffering the vengeance of [ eternal fire, ] that is, of a fire, which burned till they were quite destroyed,
The men of Sodom and Gomorrha Are Set forth for an Exampl suffering the vengeance of [ Eternal fire, ] that is, of a fire, which burned till they were quite destroyed,
That these words [ for ever, everlasting, eternal, the never-dying worme, the fire unquenchable, ] being words borrowed by our blessed Saviour and his Apostles from the stile of the old Testament, must have a signification just proportionable to the state in which they signifie;
That these words [ for ever, everlasting, Eternal, the never-dying worm, the fire unquenchable, ] being words borrowed by our blessed Saviour and his Apostles from the style of the old Testament, must have a signification just proportionable to the state in which they signify;
the fire shall not be quenched, till the period of an immortall nature comes, and that this shall be absolutely for ever without any restriction, appears unanswerably in this,
the fire shall not be quenched, till the Period of an immortal nature comes, and that this shall be absolutely for ever without any restriction, appears unanswerably in this,
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for death is destroyed, it is swallowed up in victory (saith Saint Paul) and there shall be no more death, saith Saint John, Revel. 21. 4. So that because for ever hath no end, till the thing or the duration it self have end, in the same sense in which the Saints and Angels give glory to God for ever, in the same sense the lost souls shall suffer the evils of their sad inheritance;
for death is destroyed, it is swallowed up in victory (Says Saint Paul) and there shall be no more death, Says Saint John, Revel. 21. 4. So that Because for ever hath no end, till the thing or the duration it self have end, in the same sense in which the Saints and Angels give glory to God for ever, in the same sense the lost Souls shall suffer the evils of their sad inheritance;
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that they who provoke God to wrath, by their base, unreasonable, and sottish practises, may know what their portion shall be in the everlasting habitations:
that they who provoke God to wrath, by their base, unreasonable, and sottish practises, may know what their portion shall be in the everlasting habitations:
and therefore to endure insufferable calamities (suppose it be) for a hundred yeers, without any interruption, without so much comfort as the light of a small candle,
and Therefore to endure insufferable calamities (suppose it be) for a hundred Years, without any interruption, without so much Comfort as the Light of a small candle,
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for every day, three moneths together, (suppose him able to live so long) what would he do to be quit of his torture? Wouldany man curse the King to his face,
for every day, three months together, (suppose him able to live so long) what would he do to be quit of his torture? Would any man curse the King to his face,
if he were sure to have both his hands burnt off, and to be tormented with torments three yeers together? Would any man in his wits accept of a hundred pound a yeer for fourty yeers,
if he were sure to have both his hands burned off, and to be tormented with torments three Years together? Would any man in his wits accept of a hundred pound a year for fourty Years,
if he were sure to be tormented in the fire for the next hundred yeers together without intermission? Think then what a thousand yeers signifie: Ten ages, the age of two Empires;
if he were sure to be tormented in the fire for the next hundred Years together without intermission? Think then what a thousand Years signify: Ten ages, the age of two Empires;
and yeers, and ages of eternity, the consideration it self is a great hell to those persons who by their evil lives are consigned to such sad and miserable portions.
and Years, and ages of eternity, the consideration it self is a great hell to those Persons who by their evil lives Are consigned to such sad and miserable portions.
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We may guesse at it by the terrours of a guilty conscience, those verbera & laeniatus, those secret lashings and whips of the exterminating Angel, those thorns in the soul,
We may guess At it by the terrors of a guilty conscience, those Verbera & laeniatus, those secret lashings and whips of the exterminating Angel, those thorns in the soul,
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when he falls in to fear or any calamity does feel, are the infinite arguments, that Hell which is the consummation of the torment of conscience, just as man-hood is the consummation of infancy or as glory is the perfection of grace, is an affliction greater then the bulk of heaven and ea•th;
when he falls in to Fear or any calamity does feel, Are the infinite Arguments, that Hell which is the consummation of the torment of conscience, just as manhood is the consummation of infancy or as glory is the perfection of grace, is an affliction greater then the bulk of heaven and ea•th;
Lucian brings in Radamanthus tel•ing the poor wandring souls upon the banks of Elysium, NONLATINALPHABET, for every wickednesse that any man commits in his life when he comes to hell he hath stamped upon his soul an invisible brand and mark of torment;
Lucian brings in Rhadamanthus tel•ing the poor wandering Souls upon the banks of Elysium,, for every wickedness that any man commits in his life when he comes to hell he hath stamped upon his soul an invisible brand and mark of torment;
and because I hope none here have felt those horrors of an evil conscience, which are consignations to eternity, you may please to learn it by your own reason,
and Because I hope none Here have felt those horrors of an evil conscience, which Are consignations to eternity, you may please to Learn it by your own reason,
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A Polonian School-master that having read some ill managed discourses of absolute decrees and divine reprobation, began to be Phantastick and melancholy and apprehensive that he might be one of those many whom God had decreed for hell from all eternity;
A Polonian Schoolmaster that having read Some ill managed discourses of absolute decrees and divine reprobation, began to be Fantastic and melancholy and apprehensive that he might be one of those many whom God had decreed for hell from all eternity;
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from possible to probable, from probable, to certain, the temptation soon carried him, and when he once began to believe himself to be a person inevitably perishing, it is not possible to understand perfectly, what infinite fears,
from possible to probable, from probable, to certain, the temptation soon carried him, and when he once began to believe himself to be a person inevitably perishing, it is not possible to understand perfectly, what infinite fears,
and agonies and despairs, what tremblings, what horrors, what confusion and amazement the poor man felt within him, to consider that he was to be tormented extremely without remedy even to eternal ages;
and agonies and despairs, what tremblings, what horrors, what confusion and amazement the poor man felt within him, to Consider that he was to be tormented extremely without remedy even to Eternal ages;
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I am gone from hence to the flames of hell, & have forced my way thither being impatient to try what those great torments are which here I have heard with an insupportable amazement:
I am gone from hence to the flames of hell, & have forced my Way thither being impatient to try what those great torments Are which Here I have herd with an insupportable amazement:
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Although Homer was pleased to complement the beauty of Helena to such a height as to say it was a sufficient price for all the evils which the Greeks and Trojans suffered in ten years.
Although Homer was pleased to compliment the beauty of Helena to such a height as to say it was a sufficient price for all the evils which the Greeks and Trojans suffered in ten Years.
NONLATINALPHABET NONLATINALPHABET. Yet it was a more reasonable conjecture of Herodotus, that during the ten years siege of Troy Helena for whom the Greeks fought was in Egypt, not in the city,
. Yet it was a more reasonable conjecture of Herodotus, that during the ten Years siege of Troy Helena for whom the Greeks fought was in Egypt, not in the City,
because it was unimaginable but that the Trojans would have thrown her over the walls rather then for the sake of such a trifle, have endured so great calamities, we are more sottish then the Trojans,
Because it was unimaginable but that the Trojans would have thrown her over the walls rather then for the sake of such a trifle, have endured so great calamities, we Are more sottish then the Trojans,
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if we retain our Helena, any one beloved lust, any painted Devil, any sugar'd temptation with, (not the hazard but) the certainty of having such horrid miseries, such in valuable losses.
if we retain our Helena, any one Beloved lust, any painted devil, any sugared temptation with, (not the hazard but) the certainty of having such horrid misery's, such in valuable losses.
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when God speaks from heaven with his lowdest voice, and draws aside his curtain, and shows his arsenal and his armory, full of arrows steeled with wrath, headed and pointed,
when God speaks from heaven with his Loudest voice, and draws aside his curtain, and shows his arsenal and his armoury, full of arrows steeled with wrath, headed and pointed,
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But let not us have such a hardinesse against the threats and representments of the divine vengeance as to take the little imposts and revenues of the world,
But let not us have such a hardiness against the Treats and representments of the divine vengeance as to take the little imposts and revenues of the world,
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and stand in defiance against God and the fears of hell unlesse we have a charm that we can be NONLATINALPHABET invisible to the judge of heaven and earth and are impregnable against,
and stand in defiance against God and the fears of hell unless we have a charm that we can be invisible to the judge of heaven and earth and Are impregnable against,
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There is a sort of men who because they will be vitious and Atheistical in their lives, have no way to go on with any plaisance and without huge disturbances,
There is a sort of men who Because they will be vicious and Atheistical in their lives, have no Way to go on with any plaisance and without huge disturbances,
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but by being also Atheistical in their opinions and to believe that the story of hell is but a bug-bear to affright children and fools, easy believing people to make them soft and apt for government and designes of princes;
but by being also Atheistical in their opinions and to believe that the story of hell is but a bugbear to affright children and Fools, easy believing people to make them soft and apt for government and designs of Princes;
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being like the Circassians whose Gentlemen enter not into the Church till they be threescore years old, that is, in effect till by their age they cannot any longer use rapine:
being like the Circassians whose Gentlemen enter not into the Church till they be threescore Years old, that is, in Effect till by their age they cannot any longer use rapine:
and justice and mercy are to him equally essential, and as this life is a time of the possibilities of mercy so to them that neglect it, the next world shall be a state of pure and unmingled justice.
and Justice and mercy Are to him equally essential, and as this life is a time of the possibilities of mercy so to them that neglect it, the next world shall be a state of pure and unmingled Justice.
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Remember the fatal and decretory sentence which God hath passed upon all man-kinde [ it is appointed to all men once to die and after death comes judgement ] and if any of us were certain to die next morning, with what earnestnesse should we pray, with what hatred should we remember our sins, with what scorn should we look upon the licentious pleasures of the world;
remember the fatal and decretory sentence which God hath passed upon all mankind [ it is appointed to all men once to die and After death comes judgement ] and if any of us were certain to die next morning, with what earnestness should we pray, with what hatred should we Remember our Sins, with what scorn should we look upon the licentious pleasures of the world;
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then nothing could be welcome unto us but a prayer book, no company but a Comforter and a Guide of souls, no imployment but repentance, no passions but in order to religion, no kindnesse for a lust that hath undone us;
then nothing could be welcome unto us but a prayer book, no company but a Comforter and a Guide of Souls, no employment but Repentance, no passion but in order to Religion, no kindness for a lust that hath undone us;
and if any of you have been arrested with alarmes of death, or been in hearty fear of its approach, remember what thoughts and designes then possessed you,
and if any of you have been arrested with alarms of death, or been in hearty Fear of its approach, Remember what thoughts and designs then possessed you,
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It will come to that again and we shall be in that condition in which we shall perfectly understand, that all the things and pleasures of the world are vain and unprofitable,
It will come to that again and we shall be in that condition in which we shall perfectly understand, that all the things and pleasures of the world Are vain and unprofitable,
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and irkesome, and that he onely is a wise man who secures the interest of his soul though it be with the losse of all this world and his own life into the bargain.
and irksome, and that he only is a wise man who secures the Interest of his soul though it be with the loss of all this world and his own life into the bargain.
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and to an unknown condition, then a holy conscience will be the best security, the best possession, it wil be a horror that every friend we meet shall with triumph upbraid to us the sottishnesse of our folly.
and to an unknown condition, then a holy conscience will be the best security, the best possession, it will be a horror that every friend we meet shall with triumph upbraid to us the sottishness of our folly.
and how like you the portion that is reserved to you for ever? The old Rabbins those Poets of religion report of Moses that when the courtiers of Pharaoh were sporting with the childe Moses in the chamber of Pharaohs daughter, they presented to his choice an ingot of gold in one h••d,
and how like you the portion that is reserved to you for ever? The old Rabbis those Poets of Religion report of Moses that when the courtiers of Pharaoh were sporting with the child Moses in the chamber of Pharaohs daughter, they presented to his choice an ingot of gold in one h••d,
and certainly it is infinitely more childish in us for the glittering of the small gloworms and the charcoal of worldly possessions, to swallow the flames of hell greedily, in our choice:
and Certainly it is infinitely more childish in us for the glittering of the small glowworms and the charcoal of worldly possessions, to swallow the flames of hell greedily, in our choice:
And suppose God should now at this instant send the great Archangel with his trumpet to summon all the world to judgement, would not all this seem a notorious visible truth, a truth, which you will then wonder that every man did not lay to his heart and preserve therein actual, pious and effective consideration? let the trumpet of God perpetually sound in your ears, surgite mortui, & venite ad judicium, place your selves by meditation every day upon your death-bed,
And suppose God should now At this instant send the great Archangel with his trumpet to summon all the world to judgement, would not all this seem a notorious visible truth, a truth, which you will then wonder that every man did not lay to his heart and preserve therein actual, pious and effective consideration? let the trumpet of God perpetually found in your ears, surgite Deads, & venite ad judicium, place your selves by meditation every day upon your deathbed,
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The Doctors of the Jews report, that when Absalom hanged among the oakes, by the haire of the head, he seemed to see under him hell gaping wide, ready to receive him,
The Doctors of the jews report, that when Absalom hanged among the oaks, by the hair of the head, he seemed to see under him hell gaping wide, ready to receive him,
And although God hath lighted his candle and the lantern of his word and clearest revelations is held out to us, that we can see hell in its worst colours,
And although God hath lighted his candle and the lantern of his word and Clearest revelations is held out to us, that we can see hell in its worst colours,
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and then onely we begin to consider, when all consideration is fruitlesse. He therefore is a huge fool that heaps up riches, that greedily pursues the world,
and then only we begin to Consider, when all consideration is fruitless. He Therefore is a huge fool that heaps up riches, that greedily pursues the world,
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& if you would know how great that misery is you may take account of it by those fearful words and killing Rhetorick of Scripture, It is a fearful things to fall into the hands of the living God and who can dwell with the everlasting burning? That is, No patience can abide there one houre where they must dwell for ever.
& if you would know how great that misery is you may take account of it by those fearful words and killing Rhetoric of Scripture, It is a fearful things to fallen into the hands of the living God and who can dwell with the everlasting burning? That is, No patience can abide there one hour where they must dwell for ever.
and withall had charmed them with the bands & unactive chains of so many passive graces, that they should not be able to stir against the violence of Tyrants,
and withal had charmed them with the bans & unactive chains of so many passive graces, that they should not be able to stir against the violence of Tyrants,
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but surely there could be no art in the designe, no pitying of humane weaknesses, no complying with the condition of man, no allowances made for customs and prejudices of the world, no inviting men by the things of men, no turning nature into religion;
but surely there could be no art in the Design, no pitying of humane Weaknesses, no complying with the condition of man, no allowances made for customs and prejudices of the world, no inviting men by the things of men, no turning nature into Religion;
it came to passe that the wisdom of the Father hath so ordered it, that all his Disciples should overcome the power of the Roman legions by a wise religion;
it Come to pass that the Wisdom of the Father hath so ordered it, that all his Disciples should overcome the power of the Roman legions by a wise Religion;
and the Christian although exposed to persecution, yet is so secured that he shall never need to die But when the circumstances are so ordered that his reason is convinced that then it is fit he should;
and the Christian although exposed to persecution, yet is so secured that he shall never need to die But when the Circumstances Are so ordered that his reason is convinced that then it is fit he should;
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for Caesar perished in the midst of all his legions and all his honours, and against chance and irregularities there is no provision lesse then infinite, that can give security;
for Caesar perished in the midst of all his legions and all his honours, and against chance and irregularities there is no provision less then infinite, that can give security;
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Prudence fences against persecution, and the evil snares, against the opportunities and occasions of sin, it prevents surprizes, it fortifies all its proper weaknesses, it improves our talents, it does advantage to the kingdom of Christ and the interests of the Gospel, it secures our condition,
Prudence fences against persecution, and the evil snares, against the opportunities and occasions of since, it prevents surprises, it fortifies all its proper Weaknesses, it improves our Talents, it does advantage to the Kingdom of christ and the interests of the Gospel, it secures our condition,
and without it, simplicity would turn to sillinesse, zeal into passion, passion into fury, religion into scandal, conversation into a snare, civilities into temptation, curtesies into danger,
and without it, simplicity would turn to silliness, zeal into passion, passion into fury, Religion into scandal, Conversation into a snare, civilities into temptation, courtesies into danger,
or their entrails, and have not the foresight to avoid a snare, but by their fear and undefending follies are driven thither where they die infallibly.
or their entrails, and have not the foresight to avoid a snare, but by their Fear and undefending follies Are driven thither where they die infallibly.
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and his vertue shall be rifled, and the decency of his soul and spirit shall he discomposed and turned into a heap of inarticulate and disorderly fancies,
and his virtue shall be rifled, and the decency of his soul and Spirit shall he discomposed and turned into a heap of inarticulate and disorderly fancies,
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or indeed can be a commandement, or what is it? For can all men that give up their names in baptisme, be enjoyned to be wise and prudent? It is as if God would command us to be eloquent,
or indeed can be a Commandment, or what is it? For can all men that give up their names in Baptism, be enjoined to be wise and prudent? It is as if God would command us to be eloquent,
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and even here, although the events of prudence are out of our power, yet the endeavours and the observation, the diligence and caution, the moral part of it,
and even Here, although the events of prudence Are out of our power, yet the endeavours and the observation, the diligence and caution, the moral part of it,
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and the plain conduct of our necessary duty (which are portions of this grace) are such things which God will demand in proportion to the talent which he hath intrusted into our Banks.
and the plain conduct of our necessary duty (which Are portions of this grace) Are such things which God will demand in proportion to the talon which he hath Entrusted into our Banks.
without prudence their vertue is unsafe, and their persons defenselesse, and their interest is unguarded; for prudence is a hand-maid waiting at the production, and birth of vertue:
without prudence their virtue is unsafe, and their Persons defenseless, and their Interest is unguarded; for prudence is a handmaid waiting At the production, and birth of virtue:
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And he that is imprudent, if he have many accidents and varieties, is in great danger of being none at all, or if he be, at the best he is but a weak and an unprofitable servant, uselesse to his neighbour, vain in himself,
And he that is imprudent, if he have many accidents and varieties, is in great danger of being none At all, or if he be, At the best he is but a weak and an unprofitable servant, useless to his neighbour, vain in himself,
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1. It is the duty of Christian prudence to choose the end of a Christian, that which is perfective of a man, satisfactory to reason, the rest of a Christian,
1. It is the duty of Christian prudence to choose the end of a Christian, that which is perfective of a man, satisfactory to reason, the rest of a Christian,
and after all this, they are originally from earth, and from the creatures, onely that they oftentimes contract alliances with hell and the grave, with shame and sorrow;
and After all this, they Are originally from earth, and from the creatures, only that they oftentimes contract alliances with hell and the grave, with shame and sorrow;
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And now let the voluptuous person go and try whether putting his wanton hand to the bosome of his Mis••s will get half such honour as Scaevola put upon his head,
And now let the voluptuous person go and try whither putting his wanton hand to the bosom of his Mis••s will get half such honour as Scaevola put upon his head,
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All the things of this world are little, and trifling, and limited, and particular, and sometimes necessary because we are miserable, wanting and imperfect,
All the things of this world Are little, and trifling, and limited, and particular, and sometime necessary Because we Are miserable, wanting and imperfect,
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for if eternall things be better then temporall, the soul more noble then the body, vertue more honourable then the basest vices, a lasting joy to be chosen before an eternall sorrow, much to be preferred before little, certainty before danger, publike good things, before private evils, eternity before moments, then let us set down in religion,
for if Eternal things be better then temporal, the soul more noble then the body, virtue more honourable then the Basest vices, a lasting joy to be chosen before an Eternal sorrow, much to be preferred before little, certainty before danger, public good things, before private evils, eternity before moments, then let us Set down in Religion,
and make heaven to be our end, God to be our Father, Christ our elder Brother, the Holy Ghost the earnest of our inheritance, vertue to be our imployment,
and make heaven to be our end, God to be our Father, christ our elder Brother, the Holy Ghost the earnest of our inheritance, virtue to be our employment,
and then we shall never enter into the portion of fools and accursed ill-choosing spirits. Nazianzen said well, Malim prudentiae guttam quàm foecundioris fortunae pelagus:
and then we shall never enter into the portion of Fools and accursed ill-choosing spirits. Nazianzen said well, Malim prudentiae guttam quàm foecundioris Fortunae Plague:
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But in order to heaven they are cold in their religion, indevout in their prayers, incurious in their walking, unwatchfull in their circumstances, indifferent in the use of their opportunities, infrequent in their discoursings of it, not inquisitive of the way,
But in order to heaven they Are cold in their Religion, indevout in their Prayers, incurious in their walking, unwatchful in their Circumstances, indifferent in the use of their opportunities, infrequent in their discoursings of it, not inquisitive of the Way,
As wisdom, delivery from sicknesse, his holy Spirit, the forgivenesse of sins, the grace of chastity, restitution to his favour, or the like, do we hope to obtain them without a high opinion of the things we ask? and if we value them highly, must we not desire them earnestly? and if we desire them earnestly, must we not pray for them fervently? and whatsoever we ask for fervently, must not we beg for frequently? and then because prayer is but one hand toward the reaching a blessing,
As Wisdom, delivery from sickness, his holy Spirit, the forgiveness of Sins, the grace of chastity, restitution to his favour, or the like, do we hope to obtain them without a high opinion of the things we ask? and if we valve them highly, must we not desire them earnestly? and if we desire them earnestly, must we not pray for them fervently? and whatsoever we ask for fervently, must not we beg for frequently? and then Because prayer is but one hand towards the reaching a blessing,
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and God requires our cooperation and endeavour; and we must work with both hands: are we not convinced that our prayers are either faint, or a designe of lazinesse,
and God requires our cooperation and endeavour; and we must work with both hands: Are we not convinced that our Prayers Are either faint, or a Design of laziness,
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when we either ask coldly, or else pray loudly, hoping to receive the graces we need without labour? A prudent person that knows to value the best object of his desires, will also know that he must observe the degrees of labour, according to the excellency of the reward:
when we either ask coldly, or Else pray loudly, hoping to receive the graces we need without labour? A prudent person that knows to valve the best Object of his Desires, will also know that he must observe the Degrees of labour, according to the excellency of the reward:
Our charity to our neighbours must be expressive in a language of a reall friendship, aptnesse to forgive, readinesse to forbear, in pitying infirmities, in relieving necessities, in giving our goods and our lives,
Our charity to our neighbours must be expressive in a language of a real friendship, aptness to forgive, readiness to forbear, in pitying infirmities, in relieving necessities, in giving our goods and our lives,
He that striveth for masteries is temperate (saith Saint Paul) in all things; he that does all this, may with some pretence and reason say, he intends to go to heaven:
He that striveth for masteries is temperate (Says Saint Paul) in all things; he that does all this, may with Some pretence and reason say, he intends to go to heaven:
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and soon passed over, seldome returning, and but little observed, How is it possible that they should think themselves persons disposed to receive such glorious crowns and scepters, such excellent conditions, which they have not faith enough to believe,
and soon passed over, seldom returning, and but little observed, How is it possible that they should think themselves Persons disposed to receive such glorious crowns and sceptres, such excellent conditions, which they have not faith enough to believe,
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True it is, that heaven is not in a just sense of a commutation, a reward, but a gift, and an infinite favour: but yet it is not reached forth but to persons disposed by the conditions of God;
True it is, that heaven is not in a just sense of a commutation, a reward, but a gift, and an infinite favour: but yet it is not reached forth but to Persons disposed by the conditions of God;
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3. It is an office of prudence so to serve God that we may at the same time preserve our lives and our estates, our interest and reputation for our selves,
3. It is an office of prudence so to serve God that we may At the same time preserve our lives and our estates, our Interest and reputation for our selves,
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He that through an indiscreet zeal casts himself into a needlesse danger, hath betrayed his life to tyranny and tempts the sin of an enemy, he loses to God the service of many yeers,
He that through an indiscreet zeal Cast himself into a needless danger, hath betrayed his life to tyranny and tempts the since of an enemy, he loses to God the service of many Years,
and very many yeers of reason to be little enough) he betrayes the interest of his relatives, (which he is bound to preserve) he disables himself of making provision for them of his own house, and he that fails in this duty by his own fault, is worse then an infidel, and denies the faith, by such unseasonably dying,
and very many Years of reason to be little enough) he betrays the Interest of his relatives, (which he is bound to preserve) he disables himself of making provision for them of his own house, and he that fails in this duty by his own fault, is Worse then an infidel, and Denies the faith, by such unseasonably dying,
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he affrights strangers from entring into religion, while by such imprudence, he shall represent it to be impossible at the same time to be wise and to be religious;
he affrights Strangers from entering into Religion, while by such imprudence, he shall represent it to be impossible At the same time to be wise and to be religious;
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it turns all the whole religion into a forwardnesse of dying or beggery, leaving no space for the parts and offices of a holy life, which in times of persecution are infinitely necessary,
it turns all the Whole Religion into a forwardness of dying or beggary, leaving no Molle for the parts and Offices of a holy life, which in times of persecution Are infinitely necessary,
But he that invites the cruelty of a Tyrant by his own follyes or the indiscretions of an unsignificant and impertinent zeal, suffers as a wilful person,
But he that invites the cruelty of a Tyrant by his own folly's or the indiscretions of an unsignificant and impertinent zeal, suffers as a wilful person,
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ye are sent as sheep among wolves, be therefore wise as serpents; when you can avoid it suffer not men to ride over your heads, or trample you under foot; thats the wisdom of Serpents; and so must we;
you Are sent as sheep among wolves, be Therefore wise as Serpents; when you can avoid it suffer not men to ride over your Heads, or trample you under foot; thats the Wisdom of Serpents; and so must we;
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and the Lord of glory suffered shame and purchased honour upon the crosse. Thus we are to walk in wisdom towards them that are without redeeming the time:
and the Lord of glory suffered shame and purchased honour upon the cross. Thus we Are to walk in Wisdom towards them that Are without redeeming the time:
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and when they were in duty to represent the follies of their religion they chose to do it, from their own writings and as relators of their own records they fled from the fury of a persecution, they hid themselves in caves,
and when they were in duty to represent the follies of their Religion they chosen to do it, from their own writings and as relators of their own records they fled from the fury of a persecution, they hid themselves in caves,
NONLATINALPHABET NONLATINALPHABET As knowing that even in this sense, time was very pretious and the opportunitie of giving glory to God by the offices of an excellent religion, was not too deare a purchase at that rate.
As knowing that even in this sense, time was very precious and the opportunity of giving glory to God by the Offices of an excellent Religion, was not too deer a purchase At that rate.
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And Saint Paul divided the councell of his Judges, and made the Pharisees his parties by a witty insinuation of his own belief of the resurrection, which was not the main question,
And Saint Paul divided the council of his Judges, and made the Pharisees his parties by a witty insinuation of his own belief of the resurrection, which was not the main question,
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And when Plinius secundus in the face of a Tyrant court was pressed so invidiously to give his opinion concerning a good man in banishment and under the disadvantage of an unjust sentence he diverted the snare of Marcus Regulus by referring his answer to a competent judicatory according to the laws;
And when Pliny secundus in the face of a Tyrant court was pressed so invidiously to give his opinion Concerning a good man in banishment and under the disadvantage of an unjust sentence he diverted the snare of Marcus Regulus by referring his answer to a competent judicatory according to the laws;
If we are commanded to be wise and redeeme our time, that we serve God and religion, we must not use unlawful arts which set us back in the accounts of our time, no lying Subterfuges, no betraying of a truth, no treachery to a good man, no insnaring of a brother, no secret renouncing of any part or proposition of our religion, no denying to confesse the article when we are called to it.
If we Are commanded to be wise and Redeem our time, that we serve God and Religion, we must not use unlawful arts which Set us back in the accounts of our time, no lying Subterfuges, no betraying of a truth, no treachery to a good man, no ensnaring of a brother, no secret renouncing of any part or proposition of our Religion, no denying to confess the article when we Are called to it.
though indeed they did not do it, but had corrupted the officers and ministers of state, they dishonoured their religion and were marked with the appellative of libellatici, Libellers; and were excommunicate and cast off from the society of Christians and the hopes of Heaven, till they had returned to God by a severe repentance;
though indeed they did not do it, but had corrupted the Officers and Ministers of state, they dishonoured their Religion and were marked with the appellative of Libellatici, Libellers; and were excommunicate and cast off from the society of Christians and the hope's of Heaven, till they had returned to God by a severe Repentance;
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and against the simplicity and sincerity of our religion, and it turnes prudence into craft, and brings the Devil to wait in the temple, and to minister to God;
and against the simplicity and sincerity of our Religion, and it turns prudence into craft, and brings the devil to wait in the temple, and to minister to God;
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and doe not almost all the armies of the world (I mean) those that fight in the justest causes, pretend to fight and die for their lands and liberties:
and do not almost all the armies of the world (I mean) those that fight in the Justest Causes, pretend to fight and die for their Lands and Liberties:
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Sermon. XXI. Of Christian Prudence. Part II. 4. IT is the office of Christian prudence so to order the affaires of our life as that in all the offices of our souls and conversation, we do honour and reputation, to the religion we professe.
Sermon. XXI. Of Christian Prudence. Part II 4. IT is the office of Christian prudence so to order the affairs of our life as that in all the Offices of our Souls and Conversation, we do honour and reputation, to the Religion we profess.
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some are so suspitious and ill natured, that if a person of a facile nature and gentle disposition fall into their hands he is presently sowred and made morose, unpleasant, and uneasy in his conversation:
Some Are so suspicious and ill natured, that if a person of a facile nature and gentle disposition fallen into their hands he is presently soured and made morose, unpleasant, and uneasy in his Conversation:
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Others there are that do things so like to what themselves condemn that they are forced to take sanctuary and labour in the mine of unsignificant distinctions, to make themselves believe they are innocent:
Others there Are that do things so like to what themselves condemn that they Are forced to take sanctuary and labour in the mine of unsignificant Distinctions, to make themselves believe they Are innocent:
These that are the faults of Governours, and continued, are quickly derived upon the sect and cause a disreputation to the whole society and institution.
These that Are the Faults of Governors, and continued, Are quickly derived upon the sect and cause a disreputation to the Whole society and Institution.
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And who can think that congregation to be a true branch of the Christian, who makes it their profession to kill men to save their souls against their will,
And who can think that congregation to be a true branch of the Christian, who makes it their profession to kill men to save their Souls against their will,
implacable against breakers of a Canon, and carelesse and patient enough with them that break the fifth or sixth Commandments of the Decalogue, tell all the world their private sense is to preserve their own interest with scruple and curiosity,
implacable against breakers of a Canon, and careless and patient enough with them that break the fifth or sixth commandments of the Decalogue, tell all the world their private sense is to preserve their own Interest with scruple and curiosity,
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and the Scripture that did not allow the preferring of a gay man before a poor Saint in the matter of place, will not be pleased that in the matter of souls, which are all equal, there should be a faction and designe, and an acceptation of persons.
and the Scripture that did not allow the preferring of a gay man before a poor Saint in the matter of place, will not be pleased that in the matter of Souls, which Are all equal, there should be a faction and Design, and an acceptation of Persons.
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neither ever speak things dishonorable of God, nor abuse thy brother for Gods sake, nor be solicitous and over busie to recover thy own little things ▪ neither alwayes think it fit to lose thy charity by forcing thy brother to do justice;
neither ever speak things dishonourable of God, nor abuse thy brother for God's sake, nor be solicitous and over busy to recover thy own little things ▪ neither always think it fit to loose thy charity by forcing thy brother to do Justice;
and all those things which are the outsides and faces, the garments and most discerned parts of religion, be sure that they be dressed according to all the circumstances of men and by all the rules of common honesty, and publick reputation.
and all those things which Are the outsides and faces, the garments and most discerned parts of Religion, be sure that they be dressed according to all the Circumstances of men and by all the rules of Common honesty, and public reputation.
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Is it not a sad thing that the Jew should say, the Christians worship images? or that it should become a proverb, that the Jew spends all in his passeover, the Moore in his marriage,
Is it not a sad thing that the Jew should say, the Christians worship Images? or that it should become a proverb, that the Jew spends all in his passover, the More in his marriage,
and the second to publick joy, we should spend in malice, covetousnesse, and revenge? Pudet haec opprobria nobis & dici potuisse, & non potuisse refelli.
and the second to public joy, we should spend in malice, covetousness, and revenge? It is shameful haec Opprobria nobis & dici potuisse, & non potuisse refelli.
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But among our selves also, we serve the Devils ends, and minister to an eternal dis-union, by saying and doing things which look unhandsomely. One sort of men is superstitious, phantastical, greedy of honour,
But among our selves also, we serve the Devils ends, and minister to an Eternal disunion, by saying and doing things which look unhandsomely. One sort of men is superstitious, fantastical, greedy of honour,
One thing I desire should be observed, that here the Question being concerning prudence, and the matter of doing reputation to our religion, it is not enough to say, we can with learning justifie all that we do,
One thing I desire should be observed, that Here the Question being Concerning prudence, and the matter of doing reputation to our Religion, it is not enough to say, we can with learning justify all that we do,
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for possibly the man that went to visit the Corinthian Lais, if he had been asked why he dishonoured himself with so unhandsome an entrance, might finde an excuse to legitimate his act,
for possibly the man that went to visit the Corinthian Lais, if he had been asked why he dishonoured himself with so unhandsome an Entrance, might find an excuse to legitimate his act,
or the excellency of the Law, engage us upon great severity, or an exemplar vertue, whatsoever is lesse then it renders the man unworthy of the religion,
or the excellency of the Law, engage us upon great severity, or an exemplar virtue, whatsoever is less then it renders the man unworthy of the Religion,
or the sobrieties of a graver or sublimed person, they asperse the religion as insufficient to keepe the persons within the bounds of fame and common reputation.
or the sobrieties of a graver or sublimed person, they asperse the Religion as insufficient to keep the Persons within the bounds of fame and Common reputation.
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But above all things those sects of Christians whose professed doctrine brings destruction and diminution to government, give the most intolerable scandal, and dishonour to the institution;
But above all things those Sects of Christians whose professed Doctrine brings destruction and diminution to government, give the most intolerable scandal, and dishonour to the Institution;
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and pay a friendly influence for a mighty patronage, and they grow and dwell together, and are the most remarkable of friends and married pairs of all the leavie nation.
and pay a friendly influence for a mighty patronage, and they grow and dwell together, and Are the most remarkable of Friends and married pairs of all the leavy Nation.
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There are some persons whose religion is hugely disgraced, because they change their propositions according as their temporall necessities or advantages do return.
There Are Some Persons whose Religion is hugely disgraced, Because they change their propositions according as their temporal necessities or advantages do return.
They that in their weaknesse and beginning cry out against all violence as against persecution: and from being suffered, swell up till they be prosperous, and from thence to power, and at last to Tyranny;
They that in their weakness and beginning cry out against all violence as against persecution: and from being suffered, swell up till they be prosperous, and from thence to power, and At last to Tyranny;
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These Articles are mannaged too suspitiously. Omnia si perdas famam servare memento. You lose all the advantages to your cause, if you lose your reputation.
These Articles Are managed too suspiciously. Omnia si Perdas famam servare memento. You loose all the advantages to your cause, if you loose your reputation.
Those Churches that are zealous for souls, must send into their ministeries men so innocent, that evil persons may have no excuse to be any longer vitious.
Those Churches that Are zealous for Souls, must send into their ministeries men so innocent, that evil Persons may have no excuse to be any longer vicious.
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Hither also it appertains that in publike or private reproofs, we observe circumstances of time, of place, of person, of disposition. The vices of a King are not to be opened publikely;
Hither also it appertains that in public or private reproofs, we observe Circumstances of time, of place, of person, of disposition. The vices of a King Are not to be opened publicly;
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but by Categoricall propositions, by abstracted declamations, by reprehensions of a crime in its single nature, in private, with humility, and arts of insinuation:
but by Categorical propositions, by abstracted declamations, by reprehensions of a crime in its single nature, in private, with humility, and arts of insinuation:
And therefore we never finde that the Priests did use that freedom, which the Prophets were commanded to use, whose very words being put into their mouthes, it was not to be esteemed an humane act,
And Therefore we never find that the Priests did use that freedom, which the prophets were commanded to use, whose very words being put into their mouths, it was not to be esteemed an humane act,
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neither could it become a precedent to them whose authority is precarious and without coërcion whose spirit is allayed with Christian graces and duties of humility, whose words are not prescribed,
neither could it become a precedent to them whose Authority is precarious and without coërcion whose Spirit is allayed with Christian graces and duties of humility, whose words Are not prescribed,
and private circumstances, in ages where all things are so ordered, that what was fit and pious amongst the old Jews, would be incivil and intolerable to the latter Christians.
and private Circumstances, in ages where all things Are so ordered, that what was fit and pious among the old jews, would be incivil and intolerable to the latter Christians.
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He also that reproves a vice should also treat the persons with honour, and civilities, and by fair opinions, and sweet addresses place the man in the regions of modesty,
He also that reproves a vice should also Treat the Persons with honour, and civilities, and by fair opinions, and sweet Addresses place the man in the regions of modesty,
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and from whence because he knows it will be hard for him to be redeemed by an after•game of reputation, it makes him desperate and incorrigible b• fraternall correption.
and from whence Because he knows it will be hard for him to be redeemed by an after•game of reputation, it makes him desperate and incorrigible b• fraternal correption.
how many wayes there are for a mans soul to miscarry, we should think it very necessary to call to a spirituall man to take us by the hand, to walk in the wayes of God,
how many ways there Are for a men soul to miscarry, we should think it very necessary to call to a spiritual man to take us by the hand, to walk in the ways of God,
he directs our wills, he instructs our understandings with Scriptures, with perpetuall Sermons, with good books, with frequent discourses, with particular observations,
he directs our wills, he instructs our understandings with Scriptures, with perpetual Sermons, with good books, with frequent discourses, with particular observations,
and passes by, and waits all our dayes, still watching to do us good, and to save that soul which he knowes is so precious, one of the chiefest of the works of God, and an image of divinity.
and passes by, and waits all our days, still watching to do us good, and to save that soul which he knows is so precious, one of the chiefest of the works of God, and an image of divinity.
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Now from all these arts and mercies of God, besides that we have infinite reason to adore his goodnesse, we have also a demonstration, that we ought to do all that possibly we can,
Now from all these arts and Mercies of God, beside that we have infinite reason to adore his Goodness, we have also a demonstration, that we ought to do all that possibly we can,
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But if it be worth it, and all of it be necessary, why should we not labour in order to this great end? If it be worth so much to God it is so much more to us:
But if it be worth it, and all of it be necessary, why should we not labour in order to this great end? If it be worth so much to God it is so much more to us:
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for if we perish, his felicity is undisturbed, but we are undone, infinitely undone. It is therefore worth taking in a spirituall guide, so far we are gone.
for if we perish, his felicity is undisturbed, but we Are undone, infinitely undone. It is Therefore worth taking in a spiritual guide, so Far we Are gone.
and all of them call their own way necessary and most of them call all the rest damnable? we had need of a wise instructor and a prudent choice at our first entrance, and election of our side:
and all of them call their own Way necessary and most of them call all the rest damnable? we had need of a wise instructor and a prudent choice At our First Entrance, and election of our side:
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all the evils of my self and all the evils of the Church and all the good that happens to evil men, every day of danger, the periods of sicknesse and the day of death are dayes of tempest and storm,
all the evils of my self and all the evils of the Church and all the good that happens to evil men, every day of danger, the periods of sickness and the day of death Are days of tempest and storm,
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But who shall guide the vessel when a stormy passion or a violent imagination transports the man? who shall awaken his reason and charm his passion into slumber & instruction? How shal a man make his fears confident,
But who shall guide the vessel when a stormy passion or a violent imagination transports the man? who shall awaken his reason and charm his passion into slumber & instruction? How shall a man make his fears confident,
or call upon his sleeping purposes or actuate his choices, or binde him to reason in all the wandrings and ignorances, in his passion and mistakes? For suppose the man of great skil and great learning in the wayes of religion,
or call upon his sleeping Purposes or actuate his choices, or bind him to reason in all the wanderings and ignorances, in his passion and mistakes? For suppose the man of great skill and great learning in the ways of Religion,
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and awaken his duty and renew his holy principle, and actuate his spiritual powers? For Physitians that prescribe to others, do not minister to themselves in cases of danger, and violent sicknesses;
and awaken his duty and renew his holy principle, and actuate his spiritual Powers? For Physicians that prescribe to Others, do not minister to themselves in cases of danger, and violent Sicknesses;
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and in matter of distemperature we shall not finde that books alone will do all the work of a spiritual Physitian more then of a natural, I will not go about to increase the dangers and difficulties of the soul, to represent the assistance of a spiritual man to be necessary.
and in matter of distemperature we shall not find that books alone will do all the work of a spiritual physician more then of a natural, I will not go about to increase the dangers and difficulties of the soul, to represent the assistance of a spiritual man to be necessary.
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But is not every man an unequal judge in his own case? and therefore the wisdom of God and the laws hath appointed tribunals and Judges and arbitrators and that men are partial in the matter of souls, it is infinitely certain,
But is not every man an unequal judge in his own case? and Therefore the Wisdom of God and the laws hath appointed tribunals and Judges and arbitrators and that men Are partial in the matter of Souls, it is infinitely certain,
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and most men are so infortunate, that they have so intangled their cases of conscience, that there where they have done something good, it may be, they have mingled half a dozen evils;
and most men Are so infortunate, that they have so entangled their cases of conscience, that there where they have done something good, it may be, they have mingled half a dozen evils;
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and duty to God would fain be reconciled with duty to our relatives, will it not be more then necessary that we should have some one that we may enquire of,
and duty to God would fain be reconciled with duty to our relatives, will it not be more then necessary that we should have Some one that we may inquire of,
after the way to heaven, which is now made intricate by our follies and inevitable accidents? But by what instrument shall men alone and in their own cases be able to discern the spirit of truth from the spirit of illusion, just confidence from presumption, fear from pusillanimity;
After the Way to heaven, which is now made intricate by our follies and inevitable accidents? But by what Instrument shall men alone and in their own cases be able to discern the Spirit of truth from the Spirit of illusion, just confidence from presumption, Fear from pusillanimity;
are not all the things and assistances in the world little enough to defend us against pleasure and pain, the two great fountains of temptation? is it not harder to cure a lust then to cure a feaver? and are not the deceptions and follies of men,
Are not all the things and assistances in the world little enough to defend us against pleasure and pain, the two great fountains of temptation? is it not harder to cure a lust then to cure a fever? and Are not the deceptions and follies of men,
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and the evils of sin more evil and more numerous then the sicknesses and diseases of any one man? and if a man perishes in his soul, is it not infinitely more sad then if he could rise from his grave and die a thousand deaths over? Thus we are advanced a second step in this prudential motive;
and the evils of since more evil and more numerous then the Sicknesses and diseases of any one man? and if a man Perishes in his soul, is it not infinitely more sad then if he could rise from his grave and die a thousand death's over? Thus we Are advanced a second step in this prudential motive;
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and therefore there is great necessity God should do all those mercies of security, and that we should do all the under-ministeries we can in this great work.
and Therefore there is great necessity God should do all those Mercies of security, and that we should do all the under-ministeries we can in this great work.
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and besides its natural efficacy and perswasion, it prevails by the way of blessing, by the reverence of his person, by divine institution, by the excellency of order, by the advantages of opinion and assistances of reputation, by the influence of the spirit who is the president of such ministeries,
and beside its natural efficacy and persuasion, it prevails by the Way of blessing, by the Reverence of his person, by divine Institution, by the excellency of order, by the advantages of opinion and assistances of reputation, by the influence of the Spirit who is the president of such ministeries,
To which also I adde this consideration, that as the Holy Sacraments are hugely effective to spiritual purposes, not onely because they convey a blessing to the worthy suscipients,
To which also I add this consideration, that as the Holy Sacraments Are hugely effective to spiritual Purposes, not only Because they convey a blessing to the worthy suscipients,
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and consider concerning our danger, and watch and designe for our advantages, which things of themselves wil set a man much forwarder in the way of Godlinesse;
and Consider Concerning our danger, and watch and Design for our advantages, which things of themselves will Set a man much forwarder in the Way of Godliness;
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besides thath naturally every man will lesse dare to act a sin for which he knows he shall feel a present shame in his discoveries made to the spiritual Guide, the man that is made the witnesse of his conversation.
beside thath naturally every man will less Dare to act a since for which he knows he shall feel a present shame in his discoveries made to the spiritual Guide, the man that is made the witness of his Conversation.
as he does many people in their opinions, teaching men to suspect there is a designe and a snake under the plantain? But so may they suspect Kings when they command obedience,
as he does many people in their opinions, teaching men to suspect there is a Design and a snake under the plantain? But so may they suspect Kings when they command Obedience,
Concerning which it will be impossible to give characters and significations particular enough to enable a choice without the interval assistances of prayer, experience and the Grace of God;
Concerning which it will be impossible to give characters and significations particular enough to enable a choice without the interval assistances of prayer, experience and the Grace of God;
but when you chance to see the man you will discover figures or little features of which the description had produced in you no Phantasme, or expectation.
but when you chance to see the man you will discover figures or little features of which the description had produced in you no Phantasm, or expectation.
and a holy cause is not alwayes dressed with healthful symptomes ▪ nor is there a crosse alwayes set upon the doores of those congregations, who are infected with the plague of heresy.
and a holy cause is not always dressed with healthful symptoms ▪ nor is there a cross always Set upon the doors of those congregations, who Are infected with the plague of heresy.
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He that denieth it is not of God By this he bids his schollers to avoid the present sects of Ebion, Cerinthus, Simon Magus and such other persons that denied that Christ was at all before he came,
He that Denieth it is not of God By this he bids his Scholars to avoid the present Sects of Ebion, Cerinthus, Simon Magus and such other Persons that denied that christ was At all before he Come,
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for all sects of Christians confesse Jesus Christ come in the flesh, and the following sects did avoid that rock over which a great Apostle had hung out so plain a lantern.
for all Sects of Christians confess jesus christ come in the Flesh, and the following Sects did avoid that rock over which a great Apostle had hung out so plain a lantern.
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In the following ages of the Church men have been so curious to signifie misbelievers, that they have invented and observed some signes, which indeed in some cases were true, real appendages of false believers;
In the following ages of the Church men have been so curious to signify misbelievers, that they have invented and observed Some Signs, which indeed in Some cases were true, real appendages of false believers;
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some few I shall remark and give a short account of them that by removing the uncertain, we may fix our inquiries and direct them by certain significations;
Some few I shall remark and give a short account of them that by removing the uncertain, we may fix our inquiries and Direct them by certain significations;
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and whatsoever is besides, what they taught, is no part of our religion (and then no man can be prejudiced for believing it or not) and if it be adopted into the confessions of the Church, the proposition is alwayes so uncertain, that its not to be admitted into the faith;
and whatsoever is beside, what they taught, is no part of our Religion (and then no man can be prejudiced for believing it or not) and if it be adopted into the confessions of the Church, the proposition is always so uncertain, that its not to be admitted into the faith;
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This onely I desire to be observed, that when a truth returns from banishment by a postliminium, if it was from the first ▪ though the Holy fire hath been buried,
This only I desire to be observed, that when a truth returns from banishment by a postliminium, if it was from the First ▪ though the Holy fire hath been buried,
Whatsoever was not taught by Christ, or his Apostles though it came in by Papias, or Dionysius, by Arius or Liberius, is certainly new as to our account;
Whatsoever was not taught by christ, or his Apostles though it Come in by Papias, or Dionysius, by Arius or Liberius, is Certainly new as to our account;
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and whatsoever is taught to us by the Doctors of the present age if it can shew its test from the beginning of our period for revelation, is not to be called new though it be pressed with a new zeal and discoursed of by unheard of arguments;
and whatsoever is taught to us by the Doctors of the present age if it can show its test from the beginning of our Period for Revelation, is not to be called new though it be pressed with a new zeal and discoursed of by unheard of Arguments;
2. Some would have false teachers sufficiently signified by a name or the owning of a private Appellative as of Papist, Lutheran, Calvenists Zuinglian, Socinian;
2. some would have false Teachers sufficiently signified by a name or the owning of a private Appellative as of Papist, Lutheran, Calvinists Zuinglian, Socinian;
for all are by their adversaries marked with an appellative of separation and singularity, and yet themselves are tenacious of a good name, such as they choose or such as is permitted to them by fame,
for all Are by their Adversaries marked with an appellative of separation and singularity, and yet themselves Are tenacious of a good name, such as they choose or such as is permitted to them by fame,
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Thus the Donatist called themselves the flock of God, and the Novatians called the Catholicks traditors, and the Eustathians called themselves Catholikes and the worshippers of images made Iconoclast to be a name of scorn,
Thus the Donatist called themselves the flock of God, and the Novatians called the Catholics traditors, and the Eustathians called themselves Catholics and the worshippers of Images made Iconoclast to be a name of scorn,
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And if a Doctor preaches a doctrine which another man likes not, but preaches the contradictory, he that consents and he that refuses have each of them a teacher by whose name,
And if a Doctor Preaches a Doctrine which Another man likes not, but Preaches the contradictory, he that consents and he that refuses have each of them a teacher by whose name,
these Apostles were ministers of Christ; and so does every teacher new or old among the Christians pretend himself to be; Let that therefore be examined;
these Apostles were Ministers of christ; and so does every teacher new or old among the Christians pretend himself to be; Let that Therefore be examined;
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or to take them upon the stock of reputation, which (themselves being judges) they have forfeited and renounced in the changing that which at first they obtruded passionately.
or to take them upon the stock of reputation, which (themselves being judges) they have forfeited and renounced in the changing that which At First they obtruded passionately.
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when men fall out among themselves for other interests or opinions, it is no argument, that they are in an errour concerning that doctrine, which they all unitedly teach or condemn respectively;
when men fallen out among themselves for other interests or opinions, it is no argument, that they Are in an error Concerning that Doctrine, which they all unitedly teach or condemn respectively;
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and if we Christians be too decretory in this instance, it will be hard for any of us to keep a Jew from making use of it against the whole religion which from the dayes of the Apostles hath been rent into innumerable sects,
and if we Christians be too decretory in this instance, it will be hard for any of us to keep a Jew from making use of it against the Whole Religion which from the days of the Apostles hath been rend into innumerable Sects,
But from hence we may make an advantage in the way of prudence, and become sure that all that doctrine is certainly true, in which the generality of Christians (who are divided in many things, yet) do constantly agree:
But from hence we may make an advantage in the Way of prudence, and become sure that all that Doctrine is Certainly true, in which the generality of Christians (who Are divided in many things, yet) do constantly agree:
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and that that doctrine is also sufficient since it is certain that because in all Communions and Churches there are some very good men, that do all their duty to the getting of truth, God will not fail in any thing that is necessary to them that honestly and heartily desire to obtain it:
and that that Doctrine is also sufficient since it is certain that Because in all Communions and Churches there Are Some very good men, that do all their duty to the getting of truth, God will not fail in any thing that is necessary to them that honestly and heartily desire to obtain it:
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and therefore if they rest in the heartinesse of that, and live accordingly, and superinduce nothing to the destruction of that, they have nothing to do but to rely upon Gods goodnesse:
and Therefore if they rest in the heartiness of that, and live accordingly, and superinduce nothing to the destruction of that, they have nothing to do but to rely upon God's Goodness:
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and if they perish, it is certain they cannot help it, and that is demonstration enough that they cannot perish, considering the justice and goodnesse of our Lord and Judge.
and if they perish, it is certain they cannot help it, and that is demonstration enough that they cannot perish, considering the Justice and Goodness of our Lord and Judge.
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4. Whoever break the bands of a Society, or Communion, and go out from that Congregation is whose Confession they are baptized, do an intolerable scandal to their doctrine and persons,
4. Whoever break the bans of a Society, or Communion, and go out from that Congregation is whose Confessi they Are baptised, do an intolerable scandal to their Doctrine and Persons,
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But the following words make their caution prudent and practicable, [ contrary to the doctrine which ye have learned and avoid them ] they that recede from the doctrine which they have learned, they cause the offence,
But the following words make their caution prudent and practicable, [ contrary to the Doctrine which you have learned and avoid them ] they that recede from the Doctrine which they have learned, they cause the offence,
for then all men shall be bound to professe against their conscience, that is, with their mouthes not to confesse unto salvation, what with their hearts they believe unto righteousnesse.
for then all men shall be bound to profess against their conscience, that is, with their mouths not to confess unto salvation, what with their hearts they believe unto righteousness.
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therefore here all the certainty that is in the thing, is when the truth is secured, and all the security to the men will be in the humility of their persons, and the heartinesse and simplicity of their intention, and diligence of inquiry.
Therefore Here all the certainty that is in the thing, is when the truth is secured, and all the security to the men will be in the humility of their Persons, and the heartiness and simplicity of their intention, and diligence of inquiry.
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And we might do so as easily as they, if the world would onely take their depositum, that doctrine which they delivered to all men, that is, the Creed, and superinduce nothing else,
And we might do so as Easily as they, if the world would only take their depositum, that Doctrine which they Delivered to all men, that is, the Creed, and superinduce nothing Else,
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This course is plain and easie, and I will not intricate it with more words, but leave it directly in its own truth and certainty, with this onely direction.
This course is plain and easy, and I will not intricate it with more words, but leave it directly in its own truth and certainty, with this only direction.
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Secondly choose that which is most advantageous to a holy life, to the proper graces of a Christian, to humility, to charity, to forgivenesse and alms, to obedience ▪ and complying with governments, to the honour of God and the exaltation of his attributes,
Secondly choose that which is most advantageous to a holy life, to the proper graces of a Christian, to humility, to charity, to forgiveness and alms, to Obedience ▪ and complying with governments, to the honour of God and the exaltation of his attributes,
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and this last, Saint Paul directs, Let our be carefull to maintain good works for necessary uses, for he that heartily pursues these proportions cannot be an ill man,
and this last, Saint Paul directs, Let our be careful to maintain good works for necessary uses, for he that heartily pursues these proportions cannot be an ill man,
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6. But because this is an act of wisdom, rather then prudence, and supposes science or knowledge rather then experience, therefore it concerns the prudence of a Christian to observe the practise,
6. But Because this is an act of Wisdom, rather then prudence, and supposes science or knowledge rather then experience, Therefore it concerns the prudence of a Christian to observe the practice,
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I remember what Simmias in Plutarch tels concerning Socrates, that if he heard any man say he saw a divine vision, he presently esteemed him vain and proud ▪ but if he pretended onely to have heard a voice or the word of God, he listened to that religiously,
I Remember what Simmias in Plutarch tells Concerning Socrates, that if he herd any man say he saw a divine vision, he presently esteemed him vain and proud ▪ but if he pretended only to have herd a voice or the word of God, he listened to that religiously,
Gods words were delivered indeed by single men, but such as were publikely designed Prophets, remarked with a known character, approved of by the high Priest,
God's words were Delivered indeed by single men, but such as were publicly designed prophets, remarked with a known character, approved of by the high Priest,
But secondly, they that intend to teach by an extraordinary spirit, if they pretend to teach according to Scripture must be examined by the measures of Scripture,
But secondly, they that intend to teach by an extraordinary Spirit, if they pretend to teach according to Scripture must be examined by the measures of Scripture,
and then their extraordinary must be judged by the ordinary spirit, and stands or falls by the rules of every good mans religion, and publike government;
and then their extraordinary must be judged by the ordinary Spirit, and Stands or falls by the rules of every good men Religion, and public government;
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it is the parent of folly, and giddy doctrine, impossible to be proved, and therefore uselesse to all purposes of religion, reason, or sober counsels;
it is the parent of folly, and giddy Doctrine, impossible to be proved, and Therefore useless to all Purposes of Religion, reason, or Sobrium Counsels;
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it is like an invisible colour, or musick without a sound, it is, and indeed is so intended to be, a direct overthrow of order, and government, and publike ministeries;
it is like an invisible colour, or music without a found, it is, and indeed is so intended to be, a Direct overthrow of order, and government, and public ministeries;
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it imposes upon willing people after the same manner that Oracles and the lying Daemons did of old time, abusing men not by proper efficacy of its own,
it imposes upon willing people After the same manner that Oracles and the lying Daemons did of old time, abusing men not by proper efficacy of its own,
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it is a great disparagement to the sufficiency of Scripture, and asperses the Divine providence for giving to so many ages of the Church an imperfect religion, expressely against the truth of their words who said, they had declared the whole truth of God, and told all the will of God:
it is a great disparagement to the sufficiency of Scripture, and asperses the Divine providence for giving to so many ages of the Church an imperfect Religion, expressly against the truth of their words who said, they had declared the Whole truth of God, and told all the will of God:
for the supplying of which he hath given Apostles and Evangelists, Prophets and Pastors, Bishops and Priests, the spirit of Ordination, and the spirit of instruction, Catechists, and Teachers, Arts and Sciences, Scriptures and a constant succession of Expositors, the testimony of Churches,
for the supplying of which he hath given Apostles and Evangelists, prophets and Pastors, Bishops and Priests, the Spirit of Ordination, and the Spirit of instruction, Catechists, and Teachers, Arts and Sciences, Scriptures and a constant succession of Expositors, the testimony of Churches,
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and have a strange fortune, and a singular religion, and a portion by himself, a great way off from the common inheritance of the Saints, who are all led by the Spirit of God,
and have a strange fortune, and a singular Religion, and a portion by himself, a great Way off from the Common inheritance of the Saints, who Are all led by the Spirit of God,
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and the helps of the Ministery, leading them to the common countrey, which is the por•ion of all that are the sons of adoption, consigned by the Spirit of God, the earnest of their inheritance.
and the helps of the Ministry, leading them to the Common country, which is the por•ion of all that Are the Sons of adoption, consigned by the Spirit of God, the earnest of their inheritance.
Concerning the pretence of a private spirit, for interpretation of the confessed doctrine of God (the holy Scriptures) it will not so easily come into this Question of choosing our spirituall Guides;
Concerning the pretence of a private Spirit, for Interpretation of the confessed Doctrine of God (the holy Scriptures) it will not so Easily come into this Question of choosing our spiritual Guides;
Because every person that can be Candidate in this office, that can be chosen to guide others, must be a publike man, that is, of a holy calling, sanctified or separate publikely to the office;
Because every person that can be Candidate in this office, that can be chosen to guide Others, must be a public man, that is, of a holy calling, sanctified or separate publicly to the office;
but therefore, mingle not in the communities of such men, for they will make it a part of your religion to prosecute that end openly which they by arts of the Tempter have insinuated privately.
but Therefore, mingle not in the communities of such men, for they will make it a part of your Religion to prosecute that end openly which they by arts of the Tempter have insinuated privately.
and therefore you shall observe in all the characters which the B. Apostles of our Lord made for describing and avoiding societies of hereticks, false guides and bringers in of strange doctrines, still they reckon treason and rebellion; so S. Paul, In the last dayes perillous times shall come, the men shall have the form of Godlinesse,
and Therefore you shall observe in all the characters which the B. Apostles of our Lord made for describing and avoiding societies of Heretics, false guides and bringers in of strange doctrines, still they reckon treason and rebellion; so S. Paul, In the last days perilous times shall come, the men shall have the from of Godliness,
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thats their characteristic note. So Saint Peter ▪ the Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgement to be punished.
thats their characteristic note. So Saint Peter ▪ the Lord Knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgement to be punished.
The same also is recorded and observed by Saint Jude, likewise also these filthy dreamers defile the flesh, despise dominion and speak evil of dignities.
The same also is recorded and observed by Saint U^de, likewise also these filthy dreamers defile the Flesh, despise dominion and speak evil of dignities.
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and by this character the Holy Ghost in all ages hath given us caution to avoid such assemblies, where the speaking and ruling man shall be the canker of government,
and by this character the Holy Ghost in all ages hath given us caution to avoid such assemblies, where the speaking and ruling man shall be the canker of government,
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so they prophetically did foresignifie al such sects to be avoided who to catch silly women laden with sins preach doctrines of ease and licenciousnesse, apt to countenance and encourage vile things,
so they prophetically did foresignify all such Sects to be avoided who to catch silly women laden with Sins preach doctrines of ease and licentiousness, apt to countenance and encourage vile things,
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because the former is so shameful a crime and renders a mans spirit naturally averse to government that if it falls upon the person of a Ruler, it takes from him the spirit of government,
Because the former is so shameful a crime and renders a men Spirit naturally averse to government that if it falls upon the person of a Ruler, it Takes from him the Spirit of government,
and render, him diffident, pusillanimous, private, and ashamed; if it happen in the person of a subject, it makes him hate the man that shall shame him and punish him:
and render, him diffident, pusillanimous, private, and ashamed; if it happen in the person of a Subject, it makes him hate the man that shall shame him and Punish him:
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it hates the light and the Sun, because that opens him, and therefore is much more against government because that publishes and punishes too. One thing I desire to be observed, that though the primitive heresies now named and all those others their successors practised and taught horrid impurities,
it hates the Light and the Sun, Because that Opens him, and Therefore is much more against government Because that publishes and Punishes too. One thing I desire to be observed, that though the primitive heresies now nam and all those Others their Successors practised and taught horrid Impurities,
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But Christian religion is so pure and holy that chastity is sometimes used for the whole religion, and to do an action chastly signifies purity of intention, abstraction from the world and separation from low and secular ends, the virginity of the soul, and its union with God;
But Christian Religion is so pure and holy that chastity is sometime used for the Whole Religion, and to do an actium chastely signifies purity of intention, abstraction from the world and separation from low and secular ends, the virginity of the soul, and its Union with God;
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and all deviations and estrangements from God and adhesion to forbidden objects is called fornication and adultery. Those sects therefore that teach, incourage,
and all deviations and estrangements from God and adhesion to forbidden objects is called fornication and adultery. Those Sects Therefore that teach, encourage,
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or practise impious or unhallowed mixtures and shameful lusts are issues of the impure spirit and most contrary to God who can behold no unclean thing.
or practise impious or unhallowed mixtures and shameful Lustiest Are issues of the impure Spirit and most contrary to God who can behold no unclean thing.
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or forbid some sins with extreme rigour, and yet practise or teach those that serve their interest or constitute their sect, are to be suspected and avoided accordingly.
or forbid Some Sins with extreme rigour, and yet practise or teach those that serve their Interest or constitute their sect, Are to be suspected and avoided accordingly.
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but then if you watch their private, or stay till their numbers are full, or observe their spiritual habits, you shall finde them indulgent to themselves,
but then if you watch their private, or stay till their numbers Are full, or observe their spiritual habits, you shall find them indulgent to themselves,
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or to return from their disguises, or so spiritually wicked, that their pride, or their revenge, their envie or their detraction, their scorn or their complacency in themselves, their desire of preheminence and their impatience of arrival, shall place them far enough in distance from a poor carnal sinner, whom they shall load with censures and an upbraiding scorn;
or to return from their disguises, or so spiritually wicked, that their pride, or their revenge, their envy or their detraction, their scorn or their complacency in themselves, their desire of pre-eminence and their impatience of arrival, shall place them Far enough in distance from a poor carnal sinner, whom they shall load with censures and an upbraiding scorn;
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chastise a drunkard and promote sedition, declaime against the vanity of great persons, and then spoil them of their goods, reform manners and engrosse estates, talk godly and do impiously, these are teachers, which the Holy spirit of God hath by three Apostles bid us to beware of and decline as we would run from the hollownesse of a grave or the despaires and sorrows of the damned.
chastise a drunkard and promote sedition, declaim against the vanity of great Persons, and then spoil them of their goods, reform manners and engross estates, talk godly and do impiously, these Are Teachers, which the Holy Spirit of God hath by three Apostles bid us to beware of and decline as we would run from the hollowness of a grave or the despairs and sorrows of the damned.
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Such as are 1. when the teachers of sects stir up unprofitable and uselesse Questions, 2. when they causelesly retire from the universal customs of Christendom, 3. And cancel all the memorials of the greatest mysteries of our redemption, 4. When their confessions and Catechismes and their whole religion consist NONLATINALPHABET in speculations and ineffective notions, in discourses of Angels and spirits ▪ in abstractions and raptures, in things they understand not and of which they have no revelation 5. Or else if their religion spends it self in ceremonies, outward guises and material solemnities and imperfect formes drawing the heart of the vine forth into leaves and irregular fruitless suckers, turning the substance into circumstances,
Such as Are 1. when the Teachers of Sects stir up unprofitable and useless Questions, 2. when they causelessly retire from the universal customs of Christendom, 3. And cancel all the memorials of the greatest Mysteres of our redemption, 4. When their confessions and Catechisms and their Whole Religion consist in speculations and ineffective notions, in discourses of Angels and spirits ▪ in abstractions and raptures, in things they understand not and of which they have no Revelation 5. Or Else if their Religion spends it self in ceremonies, outward guises and material solemnities and imperfect forms drawing the heart of the vine forth into leaves and irregular fruitless suckers, turning the substance into Circumstances,
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For by these two particulars the Apostles reproved the Jews and the Gnostics, or those that from the school of Pythagoras pretended conversation with Angels and great knowledge of the secrets of the spirit;
For by these two particulars the Apostles reproved the jews and the Gnostics, or those that from the school of Pythagoras pretended Conversation with Angels and great knowledge of the secrets of the Spirit;
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then you may consider him upon his proper grounds, but if he refuses that, refuse his conduct sure enough, 7. You may also watch whether they do not chose their proselyts amongst the rich and vitious;
then you may Consider him upon his proper grounds, but if he refuses that, refuse his conduct sure enough, 7. You may also watch whither they do not chosen their Proselytes among the rich and vicious;
that they m•y serve themselves upon his wealth, and their disciple upon his vice, 8. If their doctrines evidently and greatly serve the interest o• wealth or honour,
that they m•y serve themselves upon his wealth, and their disciple upon his vice, 8. If their doctrines evidently and greatly serve the Interest o• wealth or honour,
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and are easy in dispensations and licencious glosses: 11. If they invent suppletories to excuse an evil man and yet to reconcile his bad life with the hopes of heaven, you have reason to suspect the whole and to reject these parts of errour and designe which in themselves are so unhandsom alwayes, and somtimes criminal.
and Are easy in dispensations and licentious Glosses: 11. If they invent suppletories to excuse an evil man and yet to reconcile his bad life with the hope's of heaven, you have reason to suspect the Whole and to reject these parts of error and Design which in themselves Are so unhandsome always, and sometimes criminal.
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Here indeed is the great necessity that we should have the prudence and discretion, the NONLATINALPHABET of serpents, — ut cernamus acutum Quam aut aquila aut serpens Epidaurius.
Here indeed is the great necessity that we should have the prudence and discretion, the of Serpents, — ut cernamus Acutum Quam Or aquila Or serpens Epidaurius.
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who charm not wisely, but cunningly, leading aside unstable souls; against these we must stop our ears or lend our attention according to the foregoing measures and significations;
who charm not wisely, but cunningly, leading aside unstable Souls; against these we must stop our ears or lend our attention according to the foregoing measures and significations;
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It is enough that we decline those guides that lead us to hell, but not to think that we are inticed to death by the weaknesses of every disagreeing brother.
It is enough that we decline those guides that led us to hell, but not to think that we Are enticed to death by the Weaknesses of every disagreeing brother.
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For one hath a better government, a second a better confession, a third hath excellent spiritual arts for the conduct of souls, a fourth hath fewer errours,
For one hath a better government, a second a better Confessi, a third hath excellent spiritual arts for the conduct of Souls, a fourth hath fewer errors,
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and fitted to all circumstances, * that we be wise in choosing our company * reserved and wary in our friendships, * and communicative in our charity, * that we be silent and retentive of what we hear and what we think, * not credulous, * not unconstant, * that we be deliberate in our election * and vigorous in our prosecutions, that we suffer not good nature to discompose our duty but that we separate images from substances,
and fitted to all Circumstances, * that we be wise in choosing our company * reserved and wary in our friendships, * and communicative in our charity, * that we be silent and retentive of what we hear and what we think, * not credulous, * not unconstant, * that we be deliberate in our election * and vigorous in our prosecutions, that we suffer not good nature to discompose our duty but that we separate Images from substances,
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for sometimes that which is counselled to us by Christian prudence is accounted folly by humane prudence, and so it is ever accounted when our duty leads us into a persecution. * Hither also appertain;
for sometime that which is counseled to us by Christian prudence is accounted folly by humane prudence, and so it is ever accounted when our duty leads us into a persecution. * Hither also appertain;
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but transported with neither into the regions of despair or levity, pusillanimity or Tyranny, dejection or Garishnesse, * alwayes to look upon the sear we have impressed upon our flesh,
but transported with neither into the regions of despair or levity, pusillanimity or Tyranny, dejection or Garishness, * always to look upon the sear we have impressed upon our Flesh,
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and no more to handle dangers and knives, to abstain from ambitious and vexatious suits, not to contend with a mighty man, * ever to listen to him (who according to the proverb) hath four ears, Reason Religion, wisdom and experience, * rather to lose a benefit then to suffer a detriment and an evil, * to stop the beginnings of evil, * to pardon and not to observe all the faults of friends or enemies;
and no more to handle dangers and knives, to abstain from ambitious and vexatious suits, not to contend with a mighty man, * ever to listen to him (who according to the proverb) hath four ears, Reason Religion, Wisdom and experience, * rather to loose a benefit then to suffer a detriment and an evil, * to stop the beginnings of evil, * to pardon and not to observe all the Faults of Friends or enemies;
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* not to be insolent in successe, but to proceed according to the probability of humane causes and contingencies, * ever to be thankful for benefits, * and profitable to others and useful in all that we can, * to watch the seasons and circumstances of actions, * to do that willingly which cannot be avoided,
* not to be insolent in success, but to proceed according to the probability of humane Causes and contingencies, * ever to be thankful for benefits, * and profitable to Others and useful in all that we can, * to watch the seasons and Circumstances of actions, * to do that willingly which cannot be avoided,
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lest the necessity serve anothers appetite, and it be lost to all our purposes, Insignis enim est prudentiae, ut quod non facere non possis, id facere ut libenter fecisse videaris, * not to pursue difficult uncertain and obscure things with violence and passion.
lest the necessity serve another's appetite, and it be lost to all our Purposes, Insignis enim est prudentiae, ut quod non facere non possis, id facere ut Libenter To have made videaris, * not to pursue difficult uncertain and Obscure things with violence and passion.
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I end this with the saying of Socrates. NONLATINALPHABET Vertue is but a shadow and a servile imployment unlesse it be adorned and instructed with prudence which gives motion and conduct, spirits and vigourousnesse to religion, making it not onely humane and reasonable but Divine and caelestial.
I end this with the saying of Socrates. Virtue is but a shadow and a servile employment unless it be adorned and instructed with prudence which gives motion and conduct, spirits and vigourousnesse to Religion, making it not only humane and reasonable but Divine and celestial.
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OUR Blessed Saviour having prefac'd concerning Prudence, addes to the integrity of the precept, and for the conduct of our religion, that we be simple as well as prudent, innocent as well as wary:
OUR Blessed Saviour having prefaced Concerning Prudence, adds to the integrity of the precept, and for the conduct of our Religion, that we be simple as well as prudent, innocent as well as wary:
Et homines simplices, minimè malos, the Romans called parum cautos, saepè stolidos, unwary fools, and defenselesse people were called simple: and when the innocency of the old simple Romans in Junius Brutus time, in Fabritius,
Et homines simplices, minimè Malos, the Roman called Parum cautos, saepè stolidos, unwary Fools, and defenseless people were called simple: and when the innocency of the old simple Roman in Junius Brutus time, in Fabritius,
and Camillus began to degenerate, and to need the Aquilian law to force men to deal honestly, quickly the mischief increased, till the Aquilian law grew as much out of power,
and Camillus began to degenerate, and to need the Aquilian law to force men to deal honestly, quickly the mischief increased, till the Aquilian law grew as much out of power,
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And there, and every where else men thought they got a purchase, when they met with an honest man, and NONLATINALPHABET Aristotle calls NONLATINALPHABET, and NONLATINALPHABET.
And there, and every where Else men Thought they god a purchase, when they met with an honest man, and Aristotle calls, and.
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but in the matter of interest we are wary as serpents, subtil as foxes vigilant as the birds of the night, rapacious as Kites, tenacious as grapling hooks and the weightiest anchors,
but in the matter of Interest we Are wary as Serpents, subtle as foxes vigilant as the Birds of the night, rapacious as Kites, tenacious as grappling hooks and the Weightiest anchors,
and are wound in a sheet of water, descending into mischief or your grave; suffering a great fall, or a sudden death by your confidence and unsuspecting foot.
and Are wound in a sheet of water, descending into mischief or your grave; suffering a great fallen, or a sudden death by your confidence and unsuspecting foot.
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Their promises are but fair language, and the civilities of the Piazzas or Exchanges, and disband and unty like the air that beat upon their teeth,
Their promises Are but fair language, and the civilities of the Piazzas or Exchanges, and disband and untie like the air that beatrice upon their teeth,
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Leporina resolved to die, being troubled for her husbands danger, and he resolved to die with her that had so great a kindnesse for him as not to out-live the best of her husbands fortune.
Leporina resolved to die, being troubled for her Husbands danger, and he resolved to die with her that had so great a kindness for him as not to outlive the best of her Husbands fortune.
and died, and the woman carried him forth to funeral, and after a little illnesse which she soon recovered, she enterd upon the inheritance and a second marriage. Tuta frequensque via est —
and died, and the woman carried him forth to funeral, and After a little illness which she soon recovered, she entered upon the inheritance and a second marriage. Tuta frequensque via est —
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or his injury is a perfect destruction of all humane society, the most ignoble of all humane follies, perfectly contrary to God, who is Truth it self, the greatest argument of a timorous and a base, a cowardly and a private minde, not at all honest,
or his injury is a perfect destruction of all humane society, the most ignoble of all humane follies, perfectly contrary to God, who is Truth it self, the greatest argument of a timorous and a base, a cowardly and a private mind, not At all honest,
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for besides that it abuses his interest, it also makes him for ever insecure, and uneasie in his confidence, which is the period of cares, the rest of a mans spirit;
for beside that it Abuses his Interest, it also makes him for ever insecure, and uneasy in his confidence, which is the Period of Cares, the rest of a men Spirit;
and above all, lying, or craftinesse, and unfaithful usages, robs a man of the honour of his soul, making his understanding uselesse and in the condition of a fool; spoiled, and dishonoured, and despised:
and above all, lying, or craftiness, and unfaithful usages, robs a man of the honour of his soul, making his understanding useless and in the condition of a fool; spoiled, and dishonoured, and despised:
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Non licet suffurari mentem hominis etiam Samaritani, said R. Moses, sed veritatem loquere atque age ingenuè, If a man be a Samaritan, that is, a hated person, a person from whom you differ in matter of religion,
Non licet suffurari mentem hominis etiam Samaritans, said R. Moses, sed veritatem Speak atque age ingenuè, If a man be a Samaritan, that is, a hated person, a person from whom you differ in matter of Religion,
it hurts our friends, mendacium in damnum potens, and makes the man that owns it guilty of a crime, that is, to be punished by the sorrows usually suffered in the most execrable places of the cities;
it hurts our Friends, Mendacium in damnum potens, and makes the man that owns it guilty of a crime, that is, to be punished by the sorrows usually suffered in the most execrable places of the cities;
1. The first office of Christian simplicity consists in our religion and manners: that they be open and honest, publike and justifiable, the same at home and abroad;
1. The First office of Christian simplicity consists in our Religion and manners: that they be open and honest, public and justifiable, the same At home and abroad;
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To provoke God that we may deceive men, to defie his Almightinesse, that we may abuse our brother, is to destroy all that is Sacred, all that is prudent, it is an open hostility to all things humane and divine, a breaking from all the bands of all relations,
To provoke God that we may deceive men, to defy his Almightiness, that we may abuse our brother, is to destroy all that is Sacred, all that is prudent, it is an open hostility to all things humane and divine, a breaking from all the bans of all relations,
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It is a crafty life that men live, carrying designes, and living upon secret purposes; Pudor impudentem celat, audacem quies, pietas nefandum, vera fallaces probant; simulantque molles dura.
It is a crafty life that men live, carrying designs, and living upon secret Purposes; Pudor impudentem celat, audacem quies, pietas Nefandum, vera fallacies probant; simulantque molles dura.
Men pretend modesty, and under that red vail are bold against Superiours, saucy to their betters upon pretences of religion, invaders of others rights by false propositions in Theology, pretending humility they challenge superiority above all orders of men,
Men pretend modesty, and under that read Vail Are bold against Superiors, saucy to their betters upon pretences of Religion, invaders of Others rights by false propositions in Theology, pretending humility they challenge superiority above all order of men,
they bear upon their face great religion, and are impious in their relations, false to their trust, unfaithful to their friend, unkinde to their dependants;
they bear upon their face great Religion, and Are impious in their relations, false to their trust, unfaithful to their friend, unkind to their dependants;
& cubile humi positum & quicquid aliud ambitionem viâ perversâ sequitur: being the softest persons under an austere habit, the loosest livers under a contracted brow;
& cubile humi positum & quicquid Aliud ambitionem viâ perversâ sequitur: being the Softest Persons under an austere habit, the loosest livers under a contracted brow;
but it alwayes concerns us that we be religious, and we may reasonably think, that if the colours of religion so well do advantage to us, the substance and reality would do it much more.
but it always concerns us that we be religious, and we may reasonably think, that if the colours of Religion so well do advantage to us, the substance and reality would do it much more.
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No. We shall be sure to feel the blessings of both the worlds if we serve in the offices of religion devoutly and charitably, before men and before God:
No. We shall be sure to feel the blessings of both the world's if we serve in the Offices of Religion devoutly and charitably, before men and before God:
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if we ask of God things honest in the sight of men, NONLATINALPHABET (as Pythagoras gave in precept) praying to God with a free heart and a publike prayer,
if we ask of God things honest in the sighed of men, (as Pythagoras gave in precept) praying to God with a free heart and a public prayer,
and doing before men things that are truly pleasing to God, turning our heart outward and our face inwards, that is, conversing with men as in the presence of God,
and doing before men things that Are truly pleasing to God, turning our heart outward and our face inward, that is, conversing with men as in the presence of God,
Ornat hunc magnitudo animi quae nihil ad ostentationem, omnia ad conscientiam refert: rectèque facti, non ex populi sermone mercedem, sed ex facto petit.
Ornat hunc magnitudo animi Quae nihil ad ostentationem, omnia ad conscientiam refert: rectèque facti, non ex People sermon mercedem, sed ex facto petit.
And this does well state the question of a sincere religion, and an ingenuous goodnesse; It requires that we do nothing for ostentation, but every thing for conscience;
And this does well state the question of a sincere Religion, and an ingenuous Goodness; It requires that we do nothing for ostentation, but every thing for conscience;
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Neither doth the sincerity of our religion require that we should not conceal our sins, for he that sins and dares to own them publikely may become impudent:
Neither does the sincerity of our Religion require that we should not conceal our Sins, for he that Sins and dares to own them publicly may become impudent:
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lest he should disturbe the sacrifice, or discompose the ministery before Alexander the Great, concealed his pain to the honour of patience and religion.
lest he should disturb the sacrifice, or discompose the Ministry before Alexander the Great, concealed his pain to the honour of patience and Religion.
But the Spartan boy who suffered the little fox to eat his bowels rather then confesse his theft when he was in danger of discovery, payed the price of a bold hypocrisie;
But the Spartan boy who suffered the little fox to eat his bowels rather then confess his theft when he was in danger of discovery, paid the price of a bold hypocrisy;
A mighty wrastler, that had won a crown at Olympus, for contending prosperously, was observed to turn his head and go forward, with his face upon his shoulder, to behold a fair woman that was present;
A mighty wrestler, that had wone a crown At Olympus, for contending prosperously, was observed to turn his head and go forward, with his face upon his shoulder, to behold a fair woman that was present;
These are the follies and weaknesses of man and dishonours to religion, when a man shall contend nobly and do handsomly and then be taken in a base or a dishonorable action;
These Are the follies and Weaknesses of man and dishonours to Religion, when a man shall contend nobly and do handsomely and then be taken in a base or a dishonourable actium;
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But when his own sentence too is prepared against the day of his discovery. Notas ergo nimis fraudes, deprensa { que } furta Jam tollas, & sis ebria simpliciter.
But when his own sentence too is prepared against the day of his discovery. Notas ergo nimis frauds, deprensa { que } furta Jam tollas, & sis Ebria simpliciter.
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A simple drunkard hath but one fault, But they that avoid discovery, that they may drink on without shame or restraint adde hypocrisy to their vitious fulnesse:
A simple drunkard hath but one fault, But they that avoid discovery, that they may drink on without shame or restraint add hypocrisy to their vicious fullness:
and for all the amazements of their consequent discovery have no other recompence, but that they pleased themselves in the security of their crime, and their undeserved reputation:
and for all the amazements of their consequent discovery have no other recompense, but that they pleased themselves in the security of their crime, and their undeserved reputation:
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So Cicero determins the case of prudence and simplicity. The discovery of pious frauds, and the disclaiming of false but profitable and rich propositions;
So Cicero determins the case of prudence and simplicity. The discovery of pious frauds, and the disclaiming of false but profitable and rich propositions;
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the reducing every man to the perfect understanding of his own religion so far as can concern his duty, the disallowing false miracles, legends and fabulous stories, of cosening the people into awfulnesse, fear and superstition, these are parts of Christian simplicity which do integrate this duty:
the reducing every man to the perfect understanding of his own Religion so Far as can concern his duty, the disallowing false Miracles, legends and fabulous stories, of cosening the people into awfulness, Fear and Superstition, these Are parts of Christian simplicity which do integrate this duty:
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and all lying, and all diligence to discountenance it, yet it could not be, it was the truth of God and therefore it was stronger then all the gates of hell,
and all lying, and all diligence to discountenance it, yet it could not be, it was the truth of God and Therefore it was Stronger then all the gates of hell,
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and he that tells a lie for his religion or goes about by fraud and imposture to gain proselytes, either dares not trust his cause or dare not trust God.
and he that tells a lie for his Religion or Goes about by fraud and imposture to gain Proselytes, either dares not trust his cause or Dare not trust God.
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True religion is open in its articles, honest in its prosecutions, just in its conduct, innocent when it is accused, ignorant of falsehood, sure in its truth, simple in its sayings:
True Religion is open in its Articles, honest in its prosecutions, just in its conduct, innocent when it is accused, ignorant of falsehood, sure in its truth, simple in its sayings:
it covers indeed a multitude of sins by curing them, and obtaining pardon for them, but it can dissemble nothing of it self, it cannot tell or do a lie:
it covers indeed a multitude of Sins by curing them, and obtaining pardon for them, but it can dissemble nothing of it self, it cannot tell or do a lie:
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the sum of which is that which Aquilius said concerning fraud and craft, bona fides the honesty of a mans faith and religion is destroyed cum aliud simulatum aliud actum sit, when either we conceale what we ought to publish,
the sum of which is that which Aquilius said Concerning fraud and craft, Bona fides the honesty of a men faith and Religion is destroyed cum Aliud simulatum Aliud Acts sit, when either we conceal what we ought to publish,
that they be decreed with equity and proportioned to the capacity and profit of the subjects and that they be applied to practise with remissions and reasonable interpretations agreeable to the sence of the words and the minde of the lawgiver;
that they be decreed with equity and proportioned to the capacity and profit of the subject's and that they be applied to practise with remissions and reasonable interpretations agreeable to the sense of the words and the mind of the lawgiver;
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but laws are not to be cosened and abused by contradictory glosses, and phantastick elusions as knowing that if the majesty and sacrednesse of them be once abused and subjected to contempt and unreasonable and easy resolutions, their girdle is unloosed and they suffer the shame of prostitution and contempt When Saul made a law, that he that eat before night should die, the people perswaded him directly to rescind it, in the case of Jonathan,
but laws Are not to be cozened and abused by contradictory Glosses, and fantastic elusions as knowing that if the majesty and sacredness of them be once abused and subjected to contempt and unreasonable and easy resolutions, their girdle is unloosed and they suffer the shame of prostitution and contempt When Saul made a law, that he that eat before night should die, the people persuaded him directly to rescind it, in the case of Johnathan,
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because it was unequal and unjust that he who had wrought their deliverance, and in that working it, was absent from the promulgation of the law should suffer for breaking it, in a case of violent necessity and of which he heard nothing upon so faire and probable a cause:
Because it was unequal and unjust that he who had wrought their deliverance, and in that working it, was absent from the Promulgation of the law should suffer for breaking it, in a case of violent necessity and of which he herd nothing upon so fair and probable a cause:
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But when he shall also leave the law so that every of the ministers of Justice and the Judges shall have power to rule by a loose, by an arbitrary, by a contradictory interpretation, it is intolerable.
But when he shall also leave the law so that every of the Ministers of justice and the Judges shall have power to Rule by a lose, by an arbitrary, by a contradictory Interpretation, it is intolerable.
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concerning which the cases are several. 1. First all promises in which a third or a second person hath no interest, that is the promises of kindnesse and civilities, are tied to passe into performance, secundum aequum & bonum: and though they may oblige to some small inconvenience,
Concerning which the cases Are several. 1. First all promises in which a third or a second person hath no Interest, that is the promises of kindness and civilities, Are tied to pass into performance, secundum Aequum & bonum: and though they may oblige to Some small inconvenience,
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I will come etiamsi non concoxero, although I have not slept my full sleep, but Si febricitavcro if I be in a feaver or have reason to fear one, I am disobliged.
I will come Even if non concoxero, although I have not slept my full sleep, but Si febricitavcro if I be in a fever or have reason to Fear one, I am disobliged.
and the ordinary performances of just men, who do excuse and are excused respectively, by all rules of reason proportionably to such small entercourses:
and the ordinary performances of just men, who do excuse and Are excused respectively, by all rules of reason proportionably to such small intercourses:
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and therefore although such conditions be not expressed in making promises, yet to perform or rescind them by such laws is not against Christian simplicity. 2. Promises in matters of justice or in matters of grace as from a superiour to an inferiour must be so singly and ingenuously expressed, intended and performed accordingly, that no condition is to be reserved or supposed in them to warrant their non-performance,
and Therefore although such conditions be not expressed in making promises, yet to perform or rescind them by such laws is not against Christian simplicity. 2. Promises in matters of Justice or in matters of grace as from a superior to an inferior must be so singly and ingenuously expressed, intended and performed accordingly, that no condition is to be reserved or supposed in them to warrant their non-performance,
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in which cases we have a natural liberty to commute our promises, but so that we pay to the interested person a good, at least equal to that which we first promised.
in which cases we have a natural liberty to commute our promises, but so that we pay to the interested person a good, At least equal to that which we First promised.
And to this purpose it may be added that it is not against Christian simplicity to expresse our promises in such words which we know the interested man will understand to other purposes then I intend so it be not lesse that I mean, then that he hopes for.
And to this purpose it may be added that it is not against Christian simplicity to express our promises in such words which we know the interested man will understand to other Purposes then I intend so it be not less that I mean, then that he hope's for.
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they were presidents in the conduct of souls, Princes of Gods people, the chief in sufferings stood neerest to the crosse, had an elder brothers portion in the Kingdom of grace, were the founders of Churches,
they were Presidents in the conduct of Souls, Princes of God's people, the chief in sufferings stood nearest to the cross, had an elder Brother's portion in the Kingdom of grace, were the founders of Churches,
and dispensers of the mysteries of the kingdom and ministers of the spirit of God and chanels of mighty blessings, under mediators in the Priesthood of their Lord and their names were written in heaven;
and dispensers of the Mysteres of the Kingdom and Ministers of the Spirit of God and channels of mighty blessings, under mediators in the Priesthood of their Lord and their names were written in heaven;
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and to eat alone, and to walk in a croud and to be vexed with all the publick and many of the private evils of the people, which is the sum Total of an earthly Kingdom.
and to eat alone, and to walk in a crowd and to be vexed with all the public and many of the private evils of the people, which is the sum Total of an earthly Kingdom.
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He that promises to lend me a staffe to walk withal, and instead of that gives me a horse to carry me, hath not broken his promise, nor dealt deceitfully.
He that promises to lend me a staff to walk withal, and instead of that gives me a horse to carry me, hath not broken his promise, nor dealt deceitfully.
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And though that skins of buls and stagges and foxes and bears could have drawn a vail thick enough to hide the apertures of sin and natural shame and to defend us from heat and cold,
And though that skins of Bulls and stags and foxes and bears could have drawn a Vail thick enough to hide the apertures of since and natural shame and to defend us from heat and cold,
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yet when he addeth the fleeces of sheep and beavers, and the spoiles of silk worms, he hath proclaimed that although his promises are the bounds of our certain expectation,
yet when he adds the fleeces of sheep and beavers, and the spoils of silk worms, he hath proclaimed that although his promises Are the bounds of our certain expectation,
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imitating that example, and transcribing that copy of divine truth, alwayes remembring that his promises are yea and Amen And although God often goes more, yet he never goes lesse;
imitating that Exampl, and transcribing that copy of divine truth, always remembering that his promises Are yea and Amen And although God often Goes more, yet he never Goes less;
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and voices from heaven, and all the testimony of God himself, and that truth it self is bound upon us by the efficacy of great endearments and so many precepts;
and voices from heaven, and all the testimony of God himself, and that truth it self is bound upon us by the efficacy of great endearments and so many Precepts;
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and that he must either be incredulous or deceived, uncharitable or deluded like a fool, we dishonour the sacrednesse of the institution and become strangers to the spirit of truth,
and that he must either be incredulous or deceived, uncharitable or deluded like a fool, we dishonour the sacredness of the Institution and become Strangers to the Spirit of truth,
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Our Blessed Lord would not have his disciples to swear at all (no not in publick Judicature) if the necessities of the world would permit him to be obeyed:
Our Blessed Lord would not have his Disciples to swear At all (not not in public Judicature) if the necessities of the world would permit him to be obeyed:
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If Christians will live according to the religion, the word of a Christian were sufficient instrument to give testimony and to make promises, to secure a faith,
If Christians will live according to the Religion, the word of a Christian were sufficient Instrument to give testimony and to make promises, to secure a faith,
and upon that supposition oathes were uselesse, and therefore forbidden, because there could be no necessity to invoke Gods name in promises or affirmations if men were indeed Christians:
and upon that supposition Oaths were useless, and Therefore forbidden, Because there could be no necessity to invoke God's name in promises or affirmations if men were indeed Christians:
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but because many are not and they that are in name oftentimes are so in nothing else, it became necessary that man should swear in judgment and in publick courts;
but Because many Are not and they that Are in name oftentimes Are so in nothing Else, it became necessary that man should swear in judgement and in public Courts;
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but consider who it was that invented and made the necessitie of oaths, of bonds, of securities, of statutes, extents, judgements and all the artifices of humane diffidence and dishonesty;
but Consider who it was that invented and made the necessity of Oaths, of bonds, of securities, of statutes, extents, Judgments and all the artifices of humane diffidence and dishonesty;
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and all such entercourses, which suppose an equality of persons as to the matter of right and justice in the stipulation, NONLATINALPHABET was the old Attick law:
and all such intercourses, which suppose an equality of Persons as to the matter of right and Justice in the stipulation, was the old Attic law:
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NONLATINALPHABET. There are men in the world who love to smile, but that smile is more dangerous then the furrows of a contracted brow, or a storm in Adria;
. There Are men in the world who love to smile, but that smile is more dangerous then the furrows of a contracted brow, or a storm in Adria;
they praise that vehemently which they deride in their hearts, they declaim against a thing which themselves covet, they beg passionately for that which they value not,
they praise that vehemently which they deride in their hearts, they declaim against a thing which themselves covet, they beg passionately for that which they valve not,
and the good natured kindnesses of festivall chalices, for so Tacitus observes concerning the old Germans, [ De asciscendis principibus de pace & bello in conviviis consultant, tanquam nullo magis tempore ad simplices cogitationes pateat animus, aut ad magnas incalescat:
and the good natured Kindnesses of festival Chalice, for so Tacitus observes Concerning the old Germanes, [ De asciscendis principibus de pace & bello in conviviis Consultant, tanquam nullo magis tempore ad simplices Cogitations pateat animus, Or ad Magnas incalescat:
The proper band of societies and contracts is, justice and necessities, religion and the laws; the measures of it are equitie and our selves and our own desires in the dayes of our need, natural or forced;
The proper band of societies and contracts is, Justice and necessities, Religion and the laws; the measures of it Are equity and our selves and our own Desires in the days of our need, natural or forced;
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A man though he desires it, yet cannot be confident of the man that pretends truth yet tells a lye and is deprehended to have made use of the sacred name of friendship or religion, honesty or reputation to deceive his brother.
A man though he Desires it, yet cannot be confident of the man that pretends truth yet tells a lie and is deprehended to have made use of the sacred name of friendship or Religion, honesty or reputation to deceive his brother.
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But when actions are of a double signification, or when a man is not abused or defeated of his right by an uncertain signe, it is lawfull to do a thing to other purposes then is commonly understood.
But when actions Are of a double signification, or when a man is not abused or defeated of his right by an uncertain Signen, it is lawful to do a thing to other Purposes then is commonly understood.
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Circumcision was the seal of the Jewish religion, and yet Saint Paul circumcised Timothy though he intended he should live like the Gentile Christians,
Circumcision was the seal of the Jewish Religion, and yet Saint Paul circumcised Timothy though he intended he should live like the Gentile Christians,
and neither did he prevaricate the strictnesse of simplicity and sincerity, because they were persons with whom he had made no contracts, to whom he had passed no obligation,
and neither did he prevaricate the strictness of simplicity and sincerity, Because they were Persons with whom he had made no contracts, to whom he had passed no obligation,
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and fair conditions, which because they have a latitude may be enlarged, or restrained according as the Merchant please, save onely he must never prevaricate the measures of equity,
and fair conditions, which Because they have a latitude may be enlarged, or restrained according as the Merchant please, save only he must never prevaricate the measures of equity,
In this case, the severity is so great, so exact, and so without variety of case, that it is not lawfull for a man to tell a truth, with a collateral designe to cozen and abuse;
In this case, the severity is so great, so exact, and so without variety of case, that it is not lawful for a man to tell a truth, with a collateral Design to cozen and abuse;
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Titus Claudius Centimalus was commanded by the Augures to pull down his house in the Coelian mountain, because it hindred their observation of the flight of birds;
Titus Claudius Centimalus was commanded by the Augurs to pull down his house in the Coelian mountain, Because it hindered their observation of the flight of Birds;
He that sels a house infected with the plague, or haunted with evil spirits, sels that which is not worth such a price which it might be put to if it were in health and peace:
He that sells a house infected with the plague, or haunted with evil spirits, sells that which is not worth such a price which it might be put to if it were in health and peace:
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To which also this is to be added, that in some great faults and such as have danger, (as in the cases now specified) no diminution of the price is sufficient to make the Merchant just and sincere,
To which also this is to be added, that in Some great Faults and such as have danger, (as in the cases now specified) no diminution of the price is sufficient to make the Merchant just and sincere,
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and prefers gain before justice, and the wealth of his private, before the necessity of publike society and commerce, being a son of earth whose centre is it self, without relation to heaven that moves upon anothers point,
and prefers gain before Justice, and the wealth of his private, before the necessity of public society and commerce, being a son of earth whose centre is it self, without Relation to heaven that moves upon another's point,
yet in the entercourses of justice God hath made that there is no difference, and therefore it was esteemed ignoble to dismisse a servant when corn was dear, in dangers of shipwrack to throw out an unprofitable boy and keep a fair horse;
yet in the intercourses of Justice God hath made that there is no difference, and Therefore it was esteemed ignoble to dismiss a servant when corn was dear, in dangers of shipwreck to throw out an unprofitable boy and keep a fair horse;
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or for a wise man to snatch a plank from a drowning fool, or if the Master of the ship should challenge the board upon which his passenger swims for his life,
or for a wise man to snatch a plank from a drowning fool, or if the Master of the ship should challenge the board upon which his Passenger swims for his life,
Now therefore simplicity and ingenuity in all contracts is perfectly and exactly necessary, because its contrary destroys that equality which justice hath placed in the affaires of men,
Now Therefore simplicity and ingenuity in all contracts is perfectly and exactly necessary, Because its contrary Destroys that equality which Justice hath placed in the affairs of men,
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just as Ammianus affirms, nullo discrimine virtutis ac doli prosperos omnes laudari debere bellorum eventus: whatsoever in war is prosperous, men use to commend:
just as Ammianus affirms, nullo Discrimine virtue ac Doli prosperos omnes Laudari Debere bellorum eventus: whatsoever in war is prosperous, men use to commend:
But he that is a good souldier is not alwayes a good man. Callicratidas was a good man and followed the old way of downright hostility, NONLATINALPHABET:
But he that is a good soldier is not always a good man. Callicratidas was a good man and followed the old Way of downright hostility,:
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But this is so to be understood, that where there is an obligation either by the law of nations or by special contracts, No man dare to violate his faith or honour,
But this is so to be understood, that where there is an obligation either by the law of Nations or by special contracts, No man Dare to violate his faith or honour,
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Josephus tells of the sons of Herod, that in their enmities with their Vncle Pherora and Salome they had disagreeing manners of prosecution, as they had disagreeing hearts;
Josephus tells of the Sons of Herod, that in their enmities with their Uncle Pherora and Salome they had disagreeing manners of prosecution, as they had disagreeing hearts;
But in just wars on that side where a competent authority and a just cause warrants the arms and turns the active opposition into the excuse and licence of defence, there is no restraint upon the actions and words of men in the matter of sincerity,
But in just wars on that side where a competent Authority and a just cause warrants the arms and turns the active opposition into the excuse and licence of defence, there is no restraint upon the actions and words of men in the matter of sincerity,
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but that the laws of nations be strictly pursued and all parties; promises, andcontracts observed religiously & by the proportion of a private & Christian ingenuity.
but that the laws of Nations be strictly pursued and all parties; promises, andcontracts observed religiously & by the proportion of a private & Christian ingenuity.
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We finde it by wise and good men mentioned with honour, that the Romans threw bread from the besieged Capitol into the stations of the Gauls, that they might think them full of corn:
We find it by wise and good men mentioned with honour, that the Roman threw bred from the besieged Capitol into the stations of the Gauls, that they might think them full of corn:
and that Agesilaus discouraged the enemies by causing his own men to wear crowns in token of a Navall victory gotten by Pisander who yet was at that time destroyed by Conon,
and that Agesilaus discouraged the enemies by causing his own men to wear crowns in token of a Naval victory got by Pisander who yet was At that time destroyed by Conon,
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or that Valerius Levinus bragged prudently that he had killed Pyrrhus, and that others use the ensigns of enemies colours and garments, concerning which sort of actions and words Agesilaus, in Plutarch said NONLATINALPHABET.
or that Valerius Levinus bragged prudently that he had killed Phyrrhus, and that Others use the ensigns of enemies colours and garments, Concerning which sort of actions and words Agesilaus, in Plutarch said.
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& by all the world and the Hungarian army was destroyed by a divine judgement at the prayer & appeal of the Mahumet an enemy for their violating their faith and honour and prophaning the name of Christ by using it in a solemn oath to deceive their enemies, NONLATINALPHABET:
& by all the world and the Hungarian army was destroyed by a divine judgement At the prayer & appeal of the Mahomet an enemy for their violating their faith and honour and profaning the name of christ by using it in a solemn oath to deceive their enemies,:
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6. Thus we see how far the laws of ingenuity and Christian simplicity have put fetters upon our words and actions and directed them in the paths of truth and noblenesse,
6. Thus we see how Far the laws of ingenuity and Christian simplicity have put fetters upon our words and actions and directed them in the paths of truth and nobleness,
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and if they be also wilful as such persons most commonly are, there is in art and nature left no wayes to deal with them but with innocent, charitable, and artificial deceptions;
and if they be also wilful as such Persons most commonly Are, there is in art and nature left no ways to deal with them but with innocent, charitable, and artificial deceptions;
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they are not capable of reason and solid discourses, and therefore either must be exposed to all harms like Lions whelps when their nurse and sire are taken in a toile,
they Are not capable of reason and solid discourses, and Therefore either must be exposed to all harms like Lions whelps when their nurse and sire Are taken in a toil,
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and therefore although a sick man may be cozened into his health, yet a man must not be cozened into his duty, which is no duty at all or pleasing to God,
and Therefore although a sick man may be cozened into his health, yet a man must not be cozened into his duty, which is no duty At all or pleasing to God,
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and therefore they are to be treated with arguments proper to move their wills by the instrument of understanding specially, being persons of perfect faculties and apt to be moved by the wayes of health and of a man.
and Therefore they Are to be treated with Arguments proper to move their wills by the Instrument of understanding specially, being Persons of perfect faculties and apt to be moved by the ways of health and of a man.
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But sinners that offend God by choice must have their choice corrected, and their understandings instructed or else their evill is not cured nor their state amended.
But Sinners that offend God by choice must have their choice corrected, and their understandings instructed or Else their evil is not cured nor their state amended.
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but it was but crudely said, so nakedly to deliver the doctrine for in such things which the people cannot understand and yet ought to obey, there is a liberty to use them as we use children, who are of no other condition or capacities then children;
but it was but crudely said, so nakedly to deliver the Doctrine for in such things which the people cannot understand and yet ought to obey, there is a liberty to use them as we use children, who Are of no other condition or capacities then children;
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but in all things where they can and ought to choose, because their understanding is onely a servant to God, no man hath power to abuse their credulity and reason, to preserve their estates, and peace.
but in all things where they can and ought to choose, Because their understanding is only a servant to God, no man hath power to abuse their credulity and reason, to preserve their estates, and peace.
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But because Children and mad people and diseased, are such whose underdandings are in minority and under Tuition, they are to be governed by their proper instruments and proportions;
But Because Children and mad people and diseased, Are such whose underdandings Are in minority and under Tuition, they Are to be governed by their proper Instruments and proportions;
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and although those advantages make them recompence, yet he that is tied to make a man recompence, hath done him injury and committed a sin, by which he was obliged to restitution;
and although those advantages make them recompense, yet he that is tied to make a man recompense, hath done him injury and committed a since, by which he was obliged to restitution;
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4. And now upon the grounds of this discourse, we may more easily determine concerning saving the life of a man by telling a lie in judgement NONLATINALPHABET said Pericles of Athens when his friend desired him to swear on his side;
4. And now upon the grounds of this discourse, we may more Easily determine Concerning Saving the life of a man by telling a lie in judgement said Pericles of Athens when his friend desired him to swear on his side;
I will assist my friend so far as I may not dishonour God, and to lie in judgment is directly against the being of government, the honour of Tribunals and the commandement of God,
I will assist my friend so Far as I may not dishonour God, and to lie in judgement is directly against the being of government, the honour of Tribunals and the Commandment of God,
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it is NONLATINALPHABET as Aristotle said of a lie, it is a thing evil in it self, that is, it is evil in the whole kinde, ever since it came to be forbidden by God:
it is as Aristotle said of a lie, it is a thing evil in it self, that is, it is evil in the Whole kind, ever since it Come to be forbidden by God:
and therefore all those instances of crafty and delusive answers which are recorded in scripture were extra judicial and had not this load upon them to be a deceiving of authority in those things where they had right to command or inquire,
and Therefore all those instances of crafty and delusive answers which Are recorded in scripture were extra judicial and had not this load upon them to be a deceiving of Authority in those things where they had right to command or inquire,
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and since the law of Moses forbad lying in judgement onely, by that law we are to judge of those actions in the old testament which were committed after its publication:
and since the law of Moses forbade lying in judgement only, by that law we Are to judge of those actions in the old Testament which were committed After its publication:
and because in the sermons of the prophets and especially in the new testament Christ hath superadded or enlarged the law of ingenuity & hearty simplicity, we are to leave the old scripture precedents upon the ground of their own permissions,
and Because in the Sermons of the Prophets and especially in the new Testament christ hath superadded or enlarged the law of ingenuity & hearty simplicity, we Are to leave the old scripture precedents upon the ground of their own permissions,
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and there is no leave given to prevaricate, but to such persons where there can be no obligation, persons that have no right, such with whom no contract can be made;
and there is no leave given to prevaricate, but to such Persons where there can be no obligation, Persons that have no right, such with whom no contract can be made;
and wiped her eyes and came in confidently and sate by her husbands bed-side, and when she could no longer forbear to weep, her husbands sicknesse was excuse enough to legitimate that sorrow, or else she could retire;
and wiped her eyes and Come in confidently and sat by her Husbands bedside, and when she could no longer forbear to weep, her Husbands sickness was excuse enough to legitimate that sorrow, or Else she could retire;
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but so long she forbore to confess the boy's death til Caecinna Paetus had so far recovered that he could go forth to see the boy and need not fear with sorrow to returne to his disease.
but so long she forbore to confess the boy's death till Caecinna Paetus had so Far recovered that he could go forth to see the boy and need not Fear with sorrow to return to his disease.
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and when we have such rare supplies out of the store-houses of reason and religion we have lesse reason to use these arts and little deviees, which are arguments of an infirmity as great as is the charity:
and when we have such rare supplies out of the storehouses of reason and Religion we have less reason to use these arts and little deviees, which Are Arguments of an infirmity as great as is the charity:
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and therefore wherever a lie is in any sense against justice, and wrongs any thing of a man, his judgement and his reason, his right or his liberty, it is expresly forbidden in the Christian religion:
and Therefore wherever a lie is in any sense against Justice, and wrongs any thing of a man, his judgement and his reason, his right or his liberty, it is expressly forbidden in the Christian Religion:
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These cases are intricate enough, and therefore I shall return plainly to presse the doctrine of simplicity which ought to be so sacred that a man ought to do nothing indirectly which it is not lawful to own;
These cases Are intricate enough, and Therefore I shall return plainly to press the Doctrine of simplicity which ought to be so sacred that a man ought to do nothing indirectly which it is not lawful to own;
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yet being not principals and actors in the contrivance alieni facinoris munus culum non repudiaverunt, refused not to receive a present made them by anothers crime;
yet being not principals and actors in the contrivance Alieni facinoris munus culum non repudiaverunt, refused not to receive a present made them by another's crime;
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for Tortoises and the Estrich hatch their egges with their looks onely; and some have designes which a dissembling face or an acted gesture can produce;
for Tortoises and the Ostrich hatch their eggs with their looks only; and Some have designs which a dissembling face or an acted gesture can produce;
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and as Christian simplicity forbids all lying in matter of interest and serious rights: so there is an appendix to this precept forbidding to lie in mirth:
and as Christian simplicity forbids all lying in matter of Interest and serious rights: so there is an appendix to this precept forbidding to lie in mirth:
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for of every idle word a man shall speak he shall give account in the day of judgment: and such are the jestings which S. Paul reckons amongst things uncomly; But amongst these;
for of every idle word a man shall speak he shall give account in the day of judgement: and such Are the jestings which S. Paul reckons among things uncomely; But among these;
But he that without any end of charity or institution shall tell lies onely to become ridiculous in himself or mock another, hath set some thing upon his doomsday book which must be taken off, by water or by fire, that is, by repentance or a judgement.
But he that without any end of charity or Institution shall tell lies only to become ridiculous in himself or mock Another, hath Set Some thing upon his doomsday book which must be taken off, by water or by fire, that is, by Repentance or a judgement.
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Nothing is easier then simplicity and ingenuity, it is open and ready without trouble and artificial cares, fit for communities and the proper vertue of men, the necessary appendage of useful speech, without which language were given to men as nails and teeth to Lions,
Nothing is Easier then simplicity and ingenuity, it is open and ready without trouble and artificial Cares, fit for communities and the proper virtue of men, the necessary appendage of useful speech, without which language were given to men as nails and teeth to Lions,
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it is a rare instrument of institution, and a certain token of courage, the companion of goodnesse and a noble minde, the preserver of friendship, the band of society, the security of merchants, and the blessing of trade;
it is a rare Instrument of Institution, and a certain token of courage, the Companion of Goodness and a noble mind, the preserver of friendship, the band of society, the security of merchant's, and the blessing of trade;
and the enemy of justice, and truth and peace, of wealth and honour, of courage and merchandise, He is a good man with whom a blind man may safely converse dignus quicum in tenebris mices to whom in respect of his fair treatings, the darknesse and light are both alike:
and the enemy of Justice, and truth and peace, of wealth and honour, of courage and merchandise, He is a good man with whom a blind man may safely converse Dignus quicum in tenebris mices to whom in respect of his fair treatings, the darkness and Light Are both alike:
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It was a mighty calamity that man was to undergo, when he that made him, armed himself against his creature, which would have died or turned to nothing,
It was a mighty calamity that man was to undergo, when he that made him, armed himself against his creature, which would have died or turned to nothing,
In the midst of these sadnesses God remembered his own creature, and pitied it, and by his mercy rescued him from the hand of his power, and the sword of his justice, and the guilt of his punishment, and the disorder of his sin, and placed him in that order of good things where he ought to have stood:
In the midst of these sadnesses God remembered his own creature, and pitied it, and by his mercy rescued him from the hand of his power, and the sword of his Justice, and the guilt of his punishment, and the disorder of his since, and placed him in that order of good things where he ought to have stood:
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he who stood condemned and undone under all the other attributes of God, was onely saved and rescued by his mercy: that it may be evident that Gods mercy is above all his works, and above all ours, greater then the creation, and greater then our sins;
he who stood condemned and undone under all the other attributes of God, was only saved and rescued by his mercy: that it may be evident that God's mercy is above all his works, and above all ours, greater then the creation, and greater then our Sins;
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as is his Majesty, so is his mercy, that is, without measures, and without rules, sitting in heaven and filling all the world, calling for a duty that he may give a blessing, making man that he may save him, punishing him that he may preserve him:
as is his Majesty, so is his mercy, that is, without measures, and without rules, sitting in heaven and filling all the world, calling for a duty that he may give a blessing, making man that he may save him, punishing him that he may preserve him:
and Gods justice bowed down to his mercy, and all his power passed into mercy, and his omniscience converted into care and watchfulnesse, into providence, and observation for mans avail,
and God's Justice bowed down to his mercy, and all his power passed into mercy, and his omniscience converted into care and watchfulness, into providence, and observation for men avail,
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untill God desiring to communicate that excellency and make it relative, created Angels, that he might have persons capable of huge gifts, and man, who he knew would need forgivenesse;
until God desiring to communicate that excellency and make it relative, created Angels, that he might have Persons capable of huge Gifts, and man, who he knew would need forgiveness;
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and though Angels were objects of Gods bounty, yet man onely is (in proper speaking) the object of his mercy. And the mercy which dwelt in an infinite circle, became confin'd to a little ring,
and though Angels were objects of God's bounty, yet man only is (in proper speaking) the Object of his mercy. And the mercy which dwelled in an infinite circle, became confined to a little ring,
and dwelt here below, and here shall dwell below, till it hath carried all Gods portion up to heaven, where it shall reigne and glory upon our crowned heads for ever and ever.
and dwelled Here below, and Here shall dwell below, till it hath carried all God's portion up to heaven, where it shall Reign and glory upon our crowned Heads for ever and ever.
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Gods mercy is all this, and we can onely draw great lines of it, and reckon the constellations of our hemisphere instead of telling the number of the stars:
God's mercy is all this, and we can only draw great lines of it, and reckon the constellations of our hemisphere instead of telling the number of the Stars:
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and the use of writing, and speaking at distance, the intervals of rest and labour, (either of which if they were perpetual would be intolerable) the needs of nature,
and the use of writing, and speaking At distance, the intervals of rest and labour, (either of which if they were perpetual would be intolerable) the needs of nature,
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these were portions of our nature, or provided to supply our consequent necessities; but when we forfeited all Gods favour by our sins, then that they were continued,
these were portions of our nature, or provided to supply our consequent necessities; but when we forfeited all God's favour by our Sins, then that they were continued,
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But when the rack is changed into an ax, and the ax into an imprisonment, and the imprisonment changed into an enlargement, and the enlargement into an entertainment in the family,
But when the rack is changed into an ax, and the ax into an imprisonment, and the imprisonment changed into an enlargement, and the enlargement into an entertainment in the family,
and the returning back our own goods is a gift, and a perfect donative, sweetned by the apprehensions of the calamity, from whence every lesser punishment began to free us;
and the returning back our own goods is a gift, and a perfect donative, sweetened by the apprehensions of the calamity, from whence every lesser punishment began to free us;
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He threatned we should die, and so we did, but not so as we deserved; we waited for death and stood sentenced, and are daily summoned by sicknesses and uneasinesse;
He threatened we should die, and so we did, but not so as we deserved; we waited for death and stood sentenced, and Are daily summoned by Sicknesses and uneasiness;
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and at last when we must die by the irreversible decree, that death, is changed into a sleep, and that sleep is in the bosom of Christ, and there dwels all peace and security, and it shall passe forth into glories and felicities. We looked for a Judge, and behold a Saviour; we feared an accuser, and behold an Advocate; we sate down in sorrow, and rise in joy;
and At last when we must die by the irreversible Decree, that death, is changed into a sleep, and that sleep is in the bosom of christ, and there dwells all peace and security, and it shall pass forth into Glories and felicities. We looked for a Judge, and behold a Saviour; we feared an accuser, and behold an Advocate; we sat down in sorrow, and rise in joy;
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and round about our dwellings was planted a hedge of thornes, and bundles of thistles, the Aconite, and the Briony, the Night-shade, and the Poppy, and at the root of these grew the healing Plantain, which rising up into a talnesse, by the friendly invitation of a heavenly influence, turn'd about the tree of the crosse; and cured the wounds of the thorns,
and round about our dwellings was planted a hedge of thorns, and bundles of thistles, the Aconite, and the Briony, the Nightshade, and the Poppy, and At the root of these grew the healing Plantain, which rising up into a tallness, by the friendly invitation of a heavenly influence, turned about the tree of the cross; and cured the wounds of the thorns,
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Si sio irascitur, quomodo convivatur? If God be thus kinde when he is Angry, what is he when he feasts us with caresses of his more tender Kindnesse? All that God restored to us after the forfeiture of Adam grew to be a double Kindnesse;
Si Sio irascitur, quomodo convivatur? If God be thus kind when he is Angry, what is he when he feasts us with Caresses of his more tender Kindness? All that God restored to us After the forfeiture of Adam grew to be a double Kindness;
Our sin made way for his grace, and our infirmities called upon his pity; and because we sinned, we became miserable, and because we were miserable, we became pitiable,
Our since made Way for his grace, and our infirmities called upon his pity; and Because we sinned, we became miserable, and Because we were miserable, we became pitiable,
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For the ignorance we fell into is instructed and better learned in spirituall notices then Adams morning knowledge in Paradise, our appetites are made subordinate to the spirit,
For the ignorance we fell into is instructed and better learned in spiritual notices then Adams morning knowledge in Paradise, our appetites Are made subordinate to the Spirit,
and the liberty of our wills is improved, having the liberty of the sons of God, and Christ hath done us more grace and advantage then we lost in Adam;
and the liberty of our wills is improved, having the liberty of the Sons of God, and christ hath done us more grace and advantage then we lost in Adam;
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and as man lost Paradise and got Heaven, so he lost the integrity of the first, and got the perfection of the second Adam: his living soul is changed into a quickning spirit; our discerning faculties are filled with the spirit of faith,
and as man lost Paradise and god Heaven, so he lost the integrity of the First, and god the perfection of the second Adam: his living soul is changed into a quickening Spirit; our discerning faculties Are filled with the Spirit of faith,
and though our first parent was forbidden it, yet we live of the fruits of the tree of life. But I instance in two great things in which humane nature is greatly advanced,
and though our First parent was forbidden it, yet we live of the fruits of the tree of life. But I instance in two great things in which humane nature is greatly advanced,
The first is, that besides body and soul, which was the summe totall of Adams constitution, God hath superadded to us a third principle, the beginner of a better life;
The First is, that beside body and soul, which was the sum total of Adams constitution, God hath superadded to us a third principle, the beginner of a better life;
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But secondly, Humane nature is so highly exalted, and mended by that mercy which God sent immediately upon the fall of Adam, the promise of Christ, that when he did come,
But secondly, Humane nature is so highly exalted, and mended by that mercy which God sent immediately upon the fallen of Adam, the promise of christ, that when he did come,
not that they are lessened, but that we, who in nature are lesse then Angels, have a relative dignity greater, and an equall honour of being fellow-servants.
not that they Are lessened, but that we, who in nature Are less then Angels, have a relative dignity greater, and an equal honour of being Fellow servants.
for they were the lieutenants of God, sent with the impresses of his Majesty, and took in his Name the homage from us, who then were so much their inferiours.
for they were the Lieutenants of God, sent with the impresses of his Majesty, and took in his Name the homage from us, who then were so much their inferiors.
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then they became our fellow servants, and might not receive worship from any of the servants of Jesus, especially from Prophets and Martyrs and those that are ministers of the testimony of Jesus. And therefore when an Angel appeared to Saint John,
then they became our fellow Servants, and might not receive worship from any of the Servants of jesus, especially from prophets and Martyrs and those that Are Ministers of the testimony of jesus. And Therefore when an Angel appeared to Saint John,
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and he according to the Custom of the Jews fell down and worshipped him, as not yet knowing or not considering any thing to the contrary, the Angell reproved him, saying, see thou do it not, I am thy fellow servant and of thy brethren the prophets and of them which keep the sayings of this book: worship God;
and he according to the Custom of the jews fell down and worshipped him, as not yet knowing or not considering any thing to the contrary, the Angel reproved him, saying, see thou do it not, I am thy fellow servant and of thy brothers the Prophets and of them which keep the sayings of this book: worship God;
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why did the Angels of old receive worshippings and were silent, but in the new testament decline it and fear to accept it? Nisi quod naturam nostram quam prius despexerant, postquam hanc super se assumptam aspiciunt prostratam sibi videre pertimescunt,
why did the Angels of old receive worshippings and were silent, but in the new Testament decline it and Fear to accept it? Nisi quod naturam nostram quam prius despexerant, Postquam hanc super se assumptam aspiciunt prostratam sibi To see pertimescunt,
which being so plainly consonant to the words of the Angel and consigned by the testimony of such men, I the rather note, that those who worship Angels and make religious addresses to them, may see what priviledge themselves lose and how they part with the honour of Christ who in his nature relative to us, is exalted far above all thrones and principalities and dominions.
which being so plainly consonant to the words of the Angel and consigned by the testimony of such men, I the rather note, that those who worship Angels and make religious Addresses to them, may see what privilege themselves loose and how they part with the honour of christ who in his nature relative to us, is exalted Far above all thrones and principalities and Dominions.
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and there is not in nature or the advantages of honour any thing greater then that we have the issues of that mercy which makes us fellow servants with Angels;
and there is not in nature or the advantages of honour any thing greater then that we have the issues of that mercy which makes us fellow Servants with Angels;
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4. To this for the likenesse of the matter I adde, that the divine mercy hath so prosecuted us with the enlargement of his favours, that we are not onely fellow ministers and servants with the Angels and in our nature in the person of Christ exalted above them,
4. To this for the likeness of the matter I add, that the divine mercy hath so prosecuted us with the enlargement of his favours, that we Are not only fellow Ministers and Servants with the Angels and in our nature in the person of christ exalted above them,
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then shall the Devils, those Angels that fel from their first originals be brought in their chains from their dark prisons and once be allowed to see the light, that light that shall confound them;
then shall the Devils, those Angels that fell from their First originals be brought in their chains from their dark prisons and once be allowed to see the Light, that Light that shall confound them;
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Know ye not, (saith, S. Paul) that ye shall judge Angels? And Tertullian speaking concerning Devils and accursed spirits [ de cultu foeminarum ] saith, Hi sunt Angeli quos judicaturi sumus, Hi sunt Angeli quibus in lavacro renunciavimus.
Know you not, (Says, S. Paul) that you shall judge Angels? And Tertullian speaking Concerning Devils and accursed spirits [ de cultu foeminarum ] Says, Him sunt Angeli quos judicaturi sumus, Him sunt Angeli quibus in Lavacro renunciavimus.
which because they derive from their Lord and ours, from their King and our elder Brother, the King of glories, whose glorious hands shall put the crown upon all our heads, we who shall be servants of that judgement and some way or other assist in it, have a part of that honour, to be judges of all Angels, and of all the world.
which Because they derive from their Lord and ours, from their King and our elder Brother, the King of Glories, whose glorious hands shall put the crown upon all our Heads, we who shall be Servants of that judgement and Some Way or other assist in it, have a part of that honour, to be judges of all Angels, and of all the world.
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The effect of these things ought to be this, that we do not by base actions dishonour that nature that sits upon the throne of God, that reigns over Angels, that shall sit in judgement upon all the world.
The Effect of these things ought to be this, that we do not by base actions dishonour that nature that sits upon the throne of God, that reigns over Angels, that shall fit in judgement upon all the world.
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when the soul that is sister to the Lord of Angels, shall degenerate into the foolishnesse or rage of a beast, being drowned with the blood of the grape,
when the soul that is sister to the Lord of Angels, shall degenerate into the foolishness or rage of a beast, being drowned with the blood of the grape,
and adorned our nature, and carry that portion of humanity which is our own, and which God had honoured in some capacities above Angels, into a portion of an eternal shame,
and adorned our nature, and carry that portion of humanity which is our own, and which God had honoured in Some capacities above Angels, into a portion of an Eternal shame,
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The shame and sting of this change shall be, that we turned the glories of the Divine mercy into the basenesse of ingratitude and the amazement of suffering the Divine vengeance. But I passe on.
The shame and sting of this change shall be, that we turned the Glories of the Divine mercy into the baseness of ingratitude and the amazement of suffering the Divine vengeance. But I pass on.
for whereas our constitution is weak, our souls apt to diminution and impedite faculties, our bodies to mutilation and imperfection, to blindnesse and crookednesse, to stammering and sorrows, to baldnesse and deformity to evil conditions and accidents of body,
for whereas our constitution is weak, our Souls apt to diminution and impedite faculties, our bodies to mutilation and imperfection, to blindness and crookedness, to stammering and sorrows, to baldness and deformity to evil conditions and accidents of body,
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and to passions and sadnesse of spirit, God hath in his infinite mercy provided for every condition rare suppletories of comfort and usefulnesse to make recompence and sometimes with an overrunning proportion for those natural defects which were apt to make our persons otherwise contemptible and our conditions intolerable;
and to passion and sadness of Spirit, God hath in his infinite mercy provided for every condition rare suppletories of Comfort and usefulness to make recompense and sometime with an overrunning proportion for those natural defects which were apt to make our Persons otherwise contemptible and our conditions intolerable;
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For upon this account it is, that Rufinus makes mention of Didymus of Alexandria, who being blinde, was blessed with a rare attention and singular memory,
For upon this account it is, that Rufinus makes mention of Didymus of Alexandria, who being blind, was blessed with a rare attention and singular memory,
God hath laid laid a severe law upon all women th•• in sorrow they shall bring forth children, yet God hath so attempe•ed that sorrow, that they think themselves more accursed if they want that sorrow,
God hath laid laid a severe law upon all women th•• in sorrow they shall bring forth children, yet God hath so attempe•ed that sorrow, that they think themselves more accursed if they want that sorrow,
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so many designes of providence and studied favours, such contrivances of collateral advantage and certain reserves of substantial and proper comfor•, that in the whole sum of affaires, it often happens that a single crosse is a double blessing, & that even in a temporal sense it is better to go to the house of mourning,
so many designs of providence and studied favours, such contrivances of collateral advantage and certain reserves of substantial and proper comfor•, that in the Whole sum of affairs, it often happens that a single cross is a double blessing, & that even in a temporal sense it is better to go to the house of mourning,
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Is not the affliction of •overty better then the prosperity of a great and tempting fortune? does not wisdom dwell in a mean estate and a low spirit ▪ retired thoughts and under a sad roof? and is it not generally true that sicknesse it self is appayed with religion and holy thoughts with pious resolutions and penitential prayers, with returns to God and to sober councels? and if this be true, that God sends sorrow to cure sin,
Is not the affliction of •overty better then the Prosperity of a great and tempting fortune? does not Wisdom dwell in a mean estate and a low Spirit ▪ retired thoughts and under a sad roof? and is it not generally true that sickness it self is apayed with Religion and holy thoughts with pious resolutions and penitential Prayers, with returns to God and to Sobrium Counsels? and if this be true, that God sends sorrow to cure since,
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and affliction be the hand-maid to grace, it is also certain that every sad contingency in nature is doubly recompenced with the advantages of religion, besides those intervening refreshments which support the spirit, and refresh its instruments.
and affliction be the handmaid to grace, it is also certain that every sad contingency in nature is doubly recompensed with the advantages of Religion, beside those intervening refreshments which support the Spirit, and refresh its Instruments.
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God hath sent no greater evil into the world, then that in the sweat of our brows we shall eat our bread, and in the difficulty and agony, in the sorrows and contention of our souls we shall work out our salvation. But see how in the first of these God hath out done his own anger and defeated the purposes of his wrath by the inundation of his mercy; for this labour and sweat of our brows is so far from being a curse that without it our very bread would not be so great a blessing.
God hath sent no greater evil into the world, then that in the sweat of our brows we shall eat our bred, and in the difficulty and agony, in the sorrows and contention of our Souls we shall work out our salvation. But see how in the First of these God hath out done his own anger and defeated the Purposes of his wrath by the inundation of his mercy; for this labour and sweat of our brows is so Far from being a curse that without it our very bred would not be so great a blessing.
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It is not labour that makes the Garlick and the pulse, the Sycamore and the Cresses, the cheese of the Goats and the butter of the sheep to be savoury and pleasant,
It is not labour that makes the Garlic and the pulse, the Sycamore and the Cresses, the cheese of the Goats and the butter of the sheep to be savoury and pleasant,
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as the flesh of the Roe-buck or the milk of the Kine, the marrow of Oxen or the thighs of birds? If it were not for labour, men neither could eat so much,
as the Flesh of the Roebuck or the milk of the Kine, the marrow of Oxen or the thighs of Birds? If it were not for labour, men neither could eat so much,
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And therefore although in this particular God hath been so merciful in this infliction that from the sharpnesse of the curse a very great part of mankinde are freed,
And Therefore although in this particular God hath been so merciful in this infliction that from the sharpness of the curse a very great part of mankind Are freed,
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and there are myriads of people, good and bad, who do not eat their bread in the sweat of their brows, yet this is but an overrunning and an excesse of the divine mercy;
and there Are myriads of people, good and bad, who do not eat their bred in the sweat of their brows, yet this is but an overrunning and an excess of the divine mercy;
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But then for the other part of the severe law and laborious imposition, that we must work out our spiritual interest with the labours of our spirit, seems to most men to be so intolerable, that rather then passe under it they quit their hopes of heaven,
But then for the other part of the severe law and laborious imposition, that we must work out our spiritual Interest with the labours of our Spirit, seems to most men to be so intolerable, that rather then pass under it they quit their hope's of heaven,
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for nothing can distinguish man from man in order to beatitude but choice and election, and nothing can enoble the choice but love, and nothing can exercise love but difficulty, and nothing can make that difficulty but the contradiction of our appetite and the crossing of our natural affections;
for nothing can distinguish man from man in order to beatitude but choice and election, and nothing can ennoble the choice but love, and nothing can exercise love but difficulty, and nothing can make that difficulty but the contradiction of our appetite and the crossing of our natural affections;
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and therefore whenever any of you is tempted violently or grow weary in your spirits with resisting the petulancy of temptation, you may be cured if you will please but to remember and rejoyce, that now you have something of your own to give to God;
and Therefore whenever any of you is tempted violently or grow weary in your spirits with resisting the petulancy of temptation, you may be cured if you will please but to Remember and rejoice, that now you have something of your own to give to God;
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for our mony and our time, our dayes of feasting and our dayes of sorrow, our discourse and our acts of praise, our prayers and our songs, our vows and our offerings, our worshippings and prostrations,
for our money and our time, our days of feasting and our days of sorrow, our discourse and our acts of praise, our Prayers and our songs, our vows and our offerings, our worshippings and prostrations,
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and whatsoever else can be accounted in the sum of our religion, are onely accepted according as they bear along with them portions of our wil and choice of love and appendant difficulty.
and whatsoever Else can be accounted in the sum of our Religion, Are only accepted according as they bear along with them portions of our will and choice of love and appendant difficulty.
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So that whoever can complain that he serves God with pains and mortifications, he is troubled because there is a distinction of things such as we call vertue and vice, reward and punishment, and if he will not suffer God to distinguish the first he will certainly confound the latter;
So that whoever can complain that he serves God with pains and mortifications, he is troubled Because there is a distinction of things such as we call virtue and vice, reward and punishment, and if he will not suffer God to distinguish the First he will Certainly confound the latter;
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this was to bring them to see and partake of Josephs glory: and then God brought a great evil upon their posterity and they groaned under task-masters,
this was to bring them to see and partake of Josephs glory: and then God brought a great evil upon their posterity and they groaned under taskmasters,
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the redemption of the world from the fact of Judas, God loving to defeat the malice of man and the arts of the Devil by rare emergencies and stratagems of mercy? It is a sad calamity to see a kingdom spoiled,
the redemption of the world from the fact of Judas, God loving to defeat the malice of man and the arts of the devil by rare emergencies and stratagems of mercy? It is a sad calamity to see a Kingdom spoiled,
and what shall make recompence for this heap of sorrows, when ever God shall send such swords of fire? even the mercies of God which then will be made publick,
and what shall make recompense for this heap of sorrows, when ever God shall send such swords of fire? even the Mercies of God which then will be made public,
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when we shall hear such afflicted people sing Inconvertendo captivitatem Sion with the voice of joy and festival eucharist, among such as keep holy day;
when we shall hear such afflicted people sing Inconvertendo captivitatem Sion with the voice of joy and festival eucharist, among such as keep holy day;
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and charity by their persecution, and shall better understand the duty of their relations, and at last the secret worm that lay at the root of the plant, shall be drawn forth and quite extinguished.
and charity by their persecution, and shall better understand the duty of their relations, and At last the secret worm that lay At the root of the plant, shall be drawn forth and quite extinguished.
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But when the Lord of the vine had caused the dressers to cut the wilder plant and made it bleed, it grew temperate in its vain expense of uselesse leaves,
But when the Lord of the vine had caused the dressers to Cut the wilder plant and made it bleed, it grew temperate in its vain expense of useless leaves,
They that love to talk of the mercies of the Lord, and to recount his good things, cannot but have observed that God delights to be called by such Appellatives which relate to miserable and afflicted persons:
They that love to talk of the Mercies of the Lord, and to recount his good things, cannot but have observed that God delights to be called by such Appellatives which relate to miserable and afflicted Persons:
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He is the Father of the fatherlesse, and an avenger of the widowes cause, he standeth at the right hand of the poor to save his soul from unrighteous Judges, and he is with us in tribulation:
He is the Father of the fatherless, and an avenger of the Widows cause, he Stands At the right hand of the poor to save his soul from unrighteous Judges, and he is with us in tribulation:
and if in our greatest misery Gods mercy is so conspicuous, what can we suppose him to be in the endearment of his loving Kindnesse? If his vail be so transparent,
and if in our greatest misery God's mercy is so conspicuous, what can we suppose him to be in the endearment of his loving Kindness? If his Vail be so transparent,
and perpetuall comforts run in channels, larger then the returns of the Sea, when it is driven and forced faster into its naturall course, by the violence of a tempest from the North.
and perpetual comforts run in channels, larger then the returns of the Sea, when it is driven and forced faster into its natural course, by the violence of a tempest from the North.
Sermon. XXVI. The Miracles of the Divine Mercy. Part II. 7. GOD having by these means secured us from the evils of nature and contingencies, he represents himself to be our Father, which is the great endearment, and tye, and expression, of a naturall, unalterable, and essentiall kindnesse, he next makes provisions for us to supply all those necessities which himself hath made.
Sermon. XXVI. The Miracles of the Divine Mercy. Part II 7. GOD having by these means secured us from the evils of nature and contingencies, he represents himself to be our Father, which is the great endearment, and tie, and expression, of a natural, unalterable, and essential kindness, he next makes provisions for us to supply all those necessities which himself hath made.
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and the taste of his meat, and the strengthening of his spirit, and gives God thanks while his bones and his flesh rejoyce in the provisions of nature, and the blessing of God.
and the taste of his meat, and the strengthening of his Spirit, and gives God thanks while his bones and his Flesh rejoice in the provisions of nature, and the blessing of God.
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because respectively they want desire, and they want gust and relish, and reflections upon their acts of sense? and when desire failes, presently the mourners go about the streets.
Because respectively they want desire, and they want gust and relish, and reflections upon their acts of sense? and when desire fails, presently the mourners go about the streets.
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But then, that these desires are so provided for by nature and art, by ordinary and extraordinary, by foresight and contingency, according to necessity,
But then, that these Desires Are so provided for by nature and art, by ordinary and extraordinary, by foresight and contingency, according to necessity,
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and in the covering our sin, and clothing our nakednesse, God passed from sig-leaves to the skins of beasts, from aprons to long-robes, from leather to wool,
and in the covering our since, and clothing our nakedness, God passed from sig-leaves to the skins of beasts, from aprons to long-robes, from leather to wool,
and this is secured and provided for by one promise and two duties, by our Own labour, and our Brothers charity; and our faith in this affair is confirmed by all our own,
and this is secured and provided for by one promise and two duties, by our Own labour, and our Brother's charity; and our faith in this affair is confirmed by all our own,
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Are not all the men and the women of the world provided for, and fed and clothed till they die? and was it not alwayes so from the first morning of the creatures? and that a man is starved to death, is a violence and a rare contingency, happening almost as seldom as for a man to have but one eye:
are not all the men and the women of the world provided for, and fed and clothed till they die? and was it not always so from the First morning of the creatures? and that a man is starved to death, is a violence and a rare contingency, happening almost as seldom as for a man to have but one eye:
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and the results of 7. or 8. decoctions, and the strange effects of accidental mixtures, which the art of man could not suspect, being bound up in the secret sanctuary of hidden causes,
and the results of 7. or 8. decoctions, and the strange effects of accidental mixtures, which the art of man could not suspect, being bound up in the secret sanctuary of hidden Causes,
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for he hath found to this day he was not deceived, and then he may rejoyce because he sees by an effective probation that in heaven a decree was made, every day to send him provisions of meat and drink;
for he hath found to this day he was not deceived, and then he may rejoice Because he sees by an effective probation that in heaven a Decree was made, every day to send him provisions of meat and drink;
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Does not God plant remedies there where the diseases are most popular, and every Countrey is best provided against its own evils? Is not the Rhubarb found where the Sun most corrupts the liver,
Does not God plant remedies there where the diseases Are most popular, and every Country is best provided against its own evils? Is not the Rhubarb found where the Sun most corrupts the liver,
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and the inhabitants may see their remedy against the leprosie, and the scurvy, before they feel their sicknesse? And then to this we may adde, Natures commons and open fields, the shores of rivers,
and the inhabitants may see their remedy against the leprosy, and the scurvy, before they feel their sickness? And then to this we may add, Nature's commons and open fields, the shores of Rivers,
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and the strand of the Sea, the unconfined air, the wildernesse that hath no hedge, and that in these every man may hunt, and fowl and ••sh respectively;
and the strand of the Sea, the unconfined air, the Wilderness that hath no hedge, and that in these every man may hunt, and fowl and ••sh respectively;
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and that God sends some miracles and extraordinary blessings so for the publike good, that he will not endure they should be inclosed and made severall:
and that God sends Some Miracles and extraordinary blessings so for the public good, that he will not endure they should be enclosed and made several:
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as the Sun scatters his beams over the bosome of the whole earth, did so order that as long as every man was permitted to partake, the bosome of heaven was open;
as the Sun scatters his beams over the bosom of the Whole earth, did so order that as long as every man was permitted to partake, the bosom of heaven was open;
and secured by a promise which God cannot break, but he that cannot breake the lawes of his own promises, can break the lawes of nature, that he may perform his promise,
and secured by a promise which God cannot break, but he that cannot break the laws of his own promises, can break the laws of nature, that he may perform his promise,
if God is so mercifull in making fair provisions for our lesse noble part, in order to the transition toward our Countrey, we may expect that the mercies of God hath rare arts to secure to us his designed bounty, in order to our inheritance, to that which ought to be our portion for ever.
if God is so merciful in making fair provisions for our less noble part, in order to the transition towards our Country, we may expect that the Mercies of God hath rare arts to secure to us his designed bounty, in order to our inheritance, to that which ought to be our portion for ever.
And here I consider, that it is an infinite mercy of the Almighty Father of mercies that he hath appointed to us such a religion that leads us to a huge felicity, through pleasant wayes.
And Here I Consider, that it is an infinite mercy of the Almighty Father of Mercies that he hath appointed to us such a Religion that leads us to a huge felicity, through pleasant ways.
For the felicity that is designed to us is so above our present capacities and conceptions, that while we are so ignorant as not to understand it, we are also so foolish as not to desire it with passions great enough to perform the little conditions of its purchase;
For the felicity that is designed to us is so above our present capacities and conceptions, that while we Are so ignorant as not to understand it, we Are also so foolish as not to desire it with passion great enough to perform the little conditions of its purchase;
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God therefore knowing how great an interest it is, and how apt we would be to neglect it, hath found out such conditions of acquiring it which are eases and satisfaction to our present appetites.
God Therefore knowing how great an Interest it is, and how apt we would be to neglect it, hath found out such conditions of acquiring it which Are eases and satisfaction to our present appetites.
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And of this, God in old time made open profession, for when he had secretly designed to bring his people to a glorious immortality in another world, he told them nothing of that, it being a thing bigger then the capacity of their thoughts,
And of this, God in old time made open profession, for when he had secretly designed to bring his people to a glorious immortality in Another world, he told them nothing of that, it being a thing bigger then the capacity of their thoughts,
Ye shall possesse a rich countrey, ye shall triumph over your enemies, ye shall have numerous families, blessed children, rich granaries, over-running wine-presses;
You shall possess a rich country, you shall triumph over your enemies, you shall have numerous families, blessed children, rich granaries, overrunning Winepresses;
for God knew the cognation of most of them was so dear, between their affections and the good things of this world, that if they did not obey in hope of that they did need,
for God knew the cognation of most of them was so dear, between their affections and the good things of this world, that if they did not obey in hope of that they did need,
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and fancy, and love, and see, and feel, it was not to be expected they should quit their affections for a secret in another world, whither before they come they must die,
and fancy, and love, and see, and feel, it was not to be expected they should quit their affections for a secret in Another world, whither before they come they must die,
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But this designe of God which was bare-faced in the dayes of the law, is now in the Gospel interwoven secretly (but yet plain enough to be discovered by an eye of faith and reason) into every vertue,
But this Design of God which was barefaced in the days of the law, is now in the Gospel interwoven secretly (but yet plain enough to be discovered by an eye of faith and reason) into every virtue,
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and temporal advantage is a great ingredient in the constitution of every Christian grace for so the richest tissue dazles the beholders eye when the Sun reflects upon the mettal, the silver and the gold weaved into phantasti• imagery,
and temporal advantage is a great ingredient in the constitution of every Christian grace for so the Richest tissue dazzles the beholders eye when the Sun reflects upon the metal, the silver and the gold weaved into phantasti• imagery,
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and there we see the Beril and the Onyx, the Jasper and the sardyx, order and perfection, love and peace and joy, mortification of the passions and ravishment of the will, adherencies to God and imitation of Christ, reception and entertainment of the Holy Ghost and longings after heaven, humility, and chastity, temperance, and sobriety;
and there we see the Beril and the Onyx, the Jasper and the sardyx, order and perfection, love and peace and joy, mortification of the passion and ravishment of the will, adherencies to God and imitation of christ, reception and entertainment of the Holy Ghost and longings After heaven, humility, and chastity, temperance, and sobriety;
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and the religion of a Christian is the greatest security and the most certain instrument of making a man rich, and pleased, and healthful and wise and beloved in the whole world.
and the Religion of a Christian is the greatest security and the most certain Instrument of making a man rich, and pleased, and healthful and wise and Beloved in the Whole world.
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and upon this supposition what evil can come to a just and a merciful, to a necessary and useful person? For the first permission of evil was upon the stock of injustice:
and upon this supposition what evil can come to a just and a merciful, to a necessary and useful person? For the First permission of evil was upon the stock of injustice:
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and all that whole order of things and persons would be uselesse, if men did do as they would willingly suffer. 2. And because there is no evil that can befal a just man unlesse it comes by injury and violence, our religion hath also made as good provisions against that too,
and all that Whole order of things and Persons would be useless, if men did doe as they would willingly suffer. 2. And Because there is no evil that can befall a just man unless it comes by injury and violence, our Religion hath also made as good provisions against that too,
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and by praying for the persecuting man we are oured of all the evil of the minde, the envy and the fretfulnesse that uses to gall the troubled and resisting man;
and by praying for the persecuting man we Are our of all the evil of the mind, the envy and the fretfulness that uses to Gall the troubled and resisting man;
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So that our religion obliges us to such duties which prevent all evils that happen justly to men, (and in our religion no man can suffer as a malefactor,
So that our Religion obliges us to such duties which prevent all evils that happen justly to men, (and in our Religion no man can suffer as a Malefactor,
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if he follows the religion truely) and for the evils that are unavoidable and come by violence, the graces of this discipline turne them into vertues and rewards,
if he follows the Religion truly) and for the evils that Are unavoidable and come by violence, the graces of this discipline turn them into Virtues and rewards,
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and make them that in their event they are desirable and in the suffering they are very tolerable. 3. But then when we consider that the religion of a Christian consists in doing good to all men, that it is made up of mercies and friendships, of friendly conventions and assemblies of Saints, that all are to do good works for necessary uses, that is to be able to be beneficial to the publick and not to be burthensome to any, where it can be avoided, what can be wished to man in relation to others,
and make them that in their event they Are desirable and in the suffering they Are very tolerable. 3. But then when we Consider that the Religion of a Christian consists in doing good to all men, that it is made up of Mercies and friendships, of friendly conventions and assemblies of Saints, that all Are to do good works for necessary uses, that is to be able to be beneficial to the public and not to be burdensome to any, where it can be avoided, what can be wished to man in Relation to Others,
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and what can be more beneficial to themselves then that they be such whom other men will value for their interest, such whom the publick does need, such whom Princes and Nobles ought to esteem,
and what can be more beneficial to themselves then that they be such whom other men will valve for their Interest, such whom the public does need, such whom Princes and Nobles ought to esteem,
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and sweetens the sleep of their night, and places them in that circle of neighbour-hood and amity where men are most valued and most secure. 4. To this we may adde this material consideration.
and sweetens the sleep of their night, and places them in that circle of neighbourhood and amity where men Are most valued and most secure. 4. To this we may add this material consideration.
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but for him, It is the Christian sacrifice, like that of Job who made oblations for his sons when they feasted each other, fearing lest they had sinned against God;
but for him, It is the Christian sacrifice, like that of Job who made Oblations for his Sons when they feasted each other, fearing lest they had sinned against God;
and if I give almes and fast and pray in behalf of my prince, or my Patron, my friend or my children, I do a combination of holy actions, which are of all things that I can do, the most effectual intercession for him, whom I so recommend;
and if I give alms and fast and pray in behalf of my Prince, or my Patron, my friend or my children, I do a combination of holy actions, which Are of all things that I can do, the most effectual Intercession for him, whom I so recommend;
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or if they go home, they secure him whom they pray for, and I have not onely the comfort of rejoycing with him but the honour and the reward of procuring him a joy;
or if they go home, they secure him whom they pray for, and I have not only the Comfort of rejoicing with him but the honour and the reward of procuring him a joy;
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The good man that saw his poor brother troubled because he had nothing to present for an offering at the Holy communion (when all knew themselves obliged to do kindnesse for Christs poor members with which themselves were incorporated with so mysterious union) and gave him mony that he might present for the good of his soul as other Christians did, had not onely the reward of almes but of religion too;
The good man that saw his poor brother troubled Because he had nothing to present for an offering At the Holy communion (when all knew themselves obliged to do kindness for Christ poor members with which themselves were incorporated with so mysterious Union) and gave him money that he might present for the good of his soul as other Christians did, had not only the reward of alms but of Religion too;
And this was it which David rejoyced in, Partic•ps sum omnium timentium te; I am a partner, a companion of all them that fear thee, I share in their profits.
And this was it which David rejoiced in, Partic•ps sum omnium timentium te; I am a partner, a Companion of all them that Fear thee, I share in their profits.
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so excellent, so full, so artificial is the mercy of God in making and seeking and finding all occasions to do us good. 5. The very charity and love and mercy that is commanded in our religion is in it self a great excellency, not onely in order to heaven,
so excellent, so full, so artificial is the mercy of God in making and seeking and finding all occasions to do us good. 5. The very charity and love and mercy that is commanded in our Religion is in it self a great excellency, not only in order to heaven,
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such as are mutual comforts, visiting sick people, instructing the ignorant and so becoming better instructed and fortified and comforted our selves by the instruments of our Brothers ease and advantages;
such as Are mutual comforts, visiting sick people, instructing the ignorant and so becoming better instructed and fortified and comforted our selves by the Instruments of our Brother's ease and advantages;
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the glories of converting souls, of rescuing a sinner from hell, of a miserable man from the grave the honour and noblenesse of being a good man, the noble confidence,
the Glories of converting Souls, of rescuing a sinner from hell, of a miserable man from the grave the honour and nobleness of being a good man, the noble confidence,
and the bravery of innocence, the ease of patience, the quiet of contentednesse, the rest of peacefulnesse, the worthinesse of forgiving others, the greatnesse of spirit that is in despising riches,
and the bravery of innocence, the ease of patience, the quiet of contentedness, the rest of peacefulness, the worthiness of forgiving Others, the greatness of Spirit that is in despising riches,
he hath obliged us to have them under pain of damnation, he hath made it so sure to us to become happy even in this world, that if we will not, he hath threatened to destroy us, which is, not a desire or aptnesse to do us an evil,
he hath obliged us to have them under pain of damnation, he hath made it so sure to us to become happy even in this world, that if we will not, he hath threatened to destroy us, which is, not a desire or aptness to do us an evil,
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9. God that he might secure our duty and our present and consequent felicity hath tied us with golden chaines and bound us not onely with the bracelets of love,
9. God that he might secure our duty and our present and consequent felicity hath tied us with golden chains and bound us not only with the bracelets of love,
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and the deliciousnesse of hope, but with the ruder cords of fear and reverence, even with all the innumerable parts of a restraining grace. For it is a huge aggravation of humane calamity to consider that after a man hath been instructed in the love and advantages of his Religion,
and the deliciousness of hope, but with the Ruder cords of Fear and Reverence, even with all the innumerable parts of a restraining grace. For it is a huge aggravation of humane calamity to Consider that After a man hath been instructed in the love and advantages of his Religion,
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and knows it to be the way of honour and felicity, and that to prevaricate his holy sanctions is certain death and disgrace to eternal ages, yet that some men shall despise their religion, others shall be very weary of its laws,
and knows it to be the Way of honour and felicity, and that to prevaricate his holy sanctions is certain death and disgrace to Eternal ages, yet that Some men shall despise their Religion, Others shall be very weary of its laws,
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and chastise the sea of our follies by some heaps of sand or the walls of a rock, we should perish in the deluge of sin universally as the old world did in that storm of the divine anger, the flood of water. But thus God suffers but few adulteries in the world in respect of what would be if all men that desire to be a dulterers had power & opportunity;
and chastise the sea of our follies by Some heaps of sand or the walls of a rock, we should perish in the deluge of since universally as the old world did in that storm of the divine anger, the flood of water. But thus God suffers but few adulteries in the world in respect of what would be if all men that desire to be a dulterers had power & opportunity;
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or the laws of man or publick reputation or the undecency and unhandsome circumstances of sin check the desire and make it that it cannot arrive at act:
or the laws of man or public reputation or the undecency and unhandsome Circumstances of since check the desire and make it that it cannot arrive At act:
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for so have I seen a busie flame sitting upon a sullen cole turn its point to all the angles and portions of its neighbour-hood and reach at a heap of prepared straw, which like a bold temptation called it to a restlesse motion and activity,
for so have I seen a busy flame sitting upon a sullen coal turn its point to all the angles and portions of its neighbourhood and reach At a heap of prepared straw, which like a bold temptation called it to a restless motion and activity,
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and when a mans desires are winged with sailes and a lusty wind of passion and passe on in a smooth chanel of opportunity, God often times hinders the lust and the impatient desire from passing on to its port,
and when a men Desires Are winged with sails and a lusty wind of passion and pass on in a smooth channel of opportunity, God often times hinders the lust and the impatient desire from passing on to its port,
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and entring into action, by a suddain thought, by a little remembrance of a word, by a fancy, by a sudden disability, by unreasonable and unlikely fears, by the suddain intervening of company, by the very wearinesse of the passion, by curiosity, by want of health, by the too great violence of the desire, bursting it self with its fulnesse into dissolution & a remisse easinesse, by a sentence of scripture, by the reverence of a good man,
and entering into actium, by a sudden Thought, by a little remembrance of a word, by a fancy, by a sudden disability, by unreasonable and unlikely fears, by the sudden intervening of company, by the very weariness of the passion, by curiosity, by want of health, by the too great violence of the desire, bursting it self with its fullness into dissolution & a remiss easiness, by a sentence of scripture, by the Reverence of a good man,
or else by the proper interventions of the spirit of grace chastising the crime and representing its appendant mischiefs and its constituent disorder and irregularity;
or Else by the proper interventions of the Spirit of grace chastising the crime and representing its appendant mischiefs and its constituent disorder and irregularity;
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and after all this, the very anguish and trouble of being defeated in the purpose hath rolled it self into so much uneasinesse and unquiet reflections, that the man is grown ashamed and vexed into more sober counsels.
and After all this, the very anguish and trouble of being defeated in the purpose hath rolled it self into so much uneasiness and unquiet reflections, that the man is grown ashamed and vexed into more Sobrium Counsels.
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so far that sometimes we cannot sin and many times, not easily, hath magnified his mercy, by giving us safety in all those measures in which we are untempted, It would be the matter of new discourses,
so Far that sometime we cannot sin and many times, not Easily, hath magnified his mercy, by giving us safety in all those measures in which we Are untempted, It would be the matter of new discourses,
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his assisting us to will, his enabling us to do, his sending Angels to watch us, to remove us from evil company, to drive us with swords of fire from forbidden instances, to carry us by unobserved opportunities into holy company, to minister occasions of holy discourses, to make it by some means or other necessary to do a holy action, to make us in love with vertue,
his assisting us to will, his enabling us to do, his sending Angels to watch us, to remove us from evil company, to drive us with swords of fire from forbidden instances, to carry us by unobserved opportunities into holy company, to minister occasions of holy discourses, to make it by Some means or other necessary to do a holy actium, to make us in love with virtue,
because they have mingled that vertue with a just and a fair interest, to some men by making religion that thing they live upon, to others, the means of their reputation,
Because they have mingled that virtue with a just and a fair Interest, to Some men by making Religion that thing they live upon, to Others, the means of their reputation,
10. The next order of mercies is such, which is of so pure, and unmingled constitution, that it hath at first no regard to the capacities and disposition of the receivers,
10. The next order of Mercies is such, which is of so pure, and unmingled constitution, that it hath At First no regard to the capacities and disposition of the Receivers,
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and afterwards when it hath, it relates onely to such conditions, which it self creates and produces in the suscipient, I mean the mercies of the divine predestination. For was it not an infinite mercy that God should predestinate all mankinde to salvation by Jesus Christ,
and afterwards when it hath, it relates only to such conditions, which it self creates and produces in the suscipient, I mean the Mercies of the divine predestination. For was it not an infinite mercy that God should predestinate all mankind to salvation by jesus christ,
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even when he had no other reason to move him to do it but because man was miserable and needed his pity? But I shall instance onely in the intermediall part of this mysterious mercy.
even when he had no other reason to move him to do it but Because man was miserable and needed his pity? But I shall instance only in the intermedial part of this mysterious mercy.
Why should God cause us to be born of Christian parents, and not to be circumcised by the impure hands of a Turkish Priest? What distinguished me from another, that my Father was severe in his discipline and carefull to bring me up in the nurture and admonition of the Lord, and I was not exposed to the carelesnesse of an irreligious guardian,
Why should God cause us to be born of Christian Parents, and not to be circumcised by the impure hands of a Turkish Priest? What distinguished me from Another, that my Father was severe in his discipline and careful to bring me up in the nurture and admonition of the Lord, and I was not exposed to the carelessness of an irreligious guardian,
and taught to steal, and lie, and to make sport with my infant vices, and beginnings of iniquity? Who was it that discerned our persons from the lot of dying Chrysomes, whose portion must be among those who never glorified God with a free obedience? What had you done of good,
and taught to steal, and lie, and to make sport with my infant vices, and beginnings of iniquity? Who was it that discerned our Persons from the lot of dying Chrysomes, whose portion must be among those who never glorified God with a free Obedience? What had you done of good,
what or who makes the difference? We shall then see, when in the separations of eternity, we sitting in glory, shall see some of the partners of our sins carried into despair and the portions of the left hand,
what or who makes the difference? We shall then see, when in the separations of eternity, we sitting in glory, shall see Some of the partners of our Sins carried into despair and the portions of the left hand,
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we shall then perceive that it is even that mercy which hath no cause but it self, no measure of its emanation but our misery, no natural limit but eternity, no beginning but God, no object but man, no reason but an essential and an unalterable goodnesse, no variety but our necessity and capacity, no change but new instances of its own nature, no ending or repentance,
we shall then perceive that it is even that mercy which hath no cause but it self, no measure of its emanation but our misery, no natural limit but eternity, no beginning but God, no Object but man, no reason but an essential and an unalterable Goodness, no variety but our necessity and capacity, no change but new instances of its own nature, no ending or Repentance,
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so that in the convention and assemblies of hereticks (as the word is usually understood for erring and mistaken people) although their doctrines are such that if men should live according to their proper and naturall consequences, they would live impiously,
so that in the convention and assemblies of Heretics (as the word is usually understood for erring and mistaken people) although their doctrines Are such that if men should live according to their proper and natural consequences, they would live impiously,
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while in the simplicity of their heart they talk nothing but error, that in the defiance and contradiction of their own doctrines, they ••ve according to its contradictory.
while in the simplicity of their heart they talk nothing but error, that in the defiance and contradiction of their own doctrines, they ••ve according to its contradictory.
He that beleeves contrition alone with confession to a Priest, is enough to expiate ten thousand sins, is furnished with an excuse easie enough to quit himself from the troubles of a holy life;
He that believes contrition alone with Confessi to a Priest, is enough to expiate ten thousand Sins, is furnished with an excuse easy enough to quit himself from the Troubles of a holy life;
But these are not••ious doctrines in the Roman Church, and yet God so loves the souls of his creatures that many men who trust to these doctrines in their discourses, dare not rely upon them in their lives.
But these Are not••ious doctrines in the Roman Church, and yet God so loves the Souls of his creatures that many men who trust to these doctrines in their discourses, Dare not rely upon them in their lives.
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and some men that talk thus wildly live soberly, and are over-wrought in their understanding by some secret art of God, that man may not perish in his ignorance,
and Some men that talk thus wildly live soberly, and Are overwrought in their understanding by Some secret art of God, that man may not perish in his ignorance,
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yet because it is collaterally cured and over-poured by the torrent and wisdom of Gods mercies, the men are to be taken into the Quire that we may all joyn in giving of God praise for the operation of his hands. 2. I said formerly that there are many secret and undiscerned mercies by which men live,
yet Because it is collaterally cured and over-poured by the torrent and Wisdom of God's Mercies, the men Are to be taken into the Choir that we may all join in giving of God praise for the operation of his hands. 2. I said formerly that there Are many secret and undiscerned Mercies by which men live,
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if we account concerning them by the usuall proportions of revelation and Christian commandements, and yet we are taught to hope some strange good things concerning them by the analogy and generall rules of the Divine mercy.
if we account Concerning them by the usual proportions of Revelation and Christian Commandments, and yet we Are taught to hope Some strange good things Concerning them by the analogy and general rules of the Divine mercy.
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For what shall become of ignorant Christians, people that live in wildnesses and places more desert then a primitive hermitage, people that are baptized,
For what shall become of ignorant Christians, people that live in wildnesses and places more desert then a primitive hermitage, people that Are baptised,
but yet we may arrest our thoughts upon the Divine mercies, and consider that it is reasonable to expect from the Divine goodnesse, that no greater forfeiture be taken upon a law,
but yet we may arrest our thoughts upon the Divine Mercies, and Consider that it is reasonable to expect from the Divine Goodness, that no greater forfeiture be taken upon a law,
yet some persons would have had more Philosophical and spiritual apprehensions then others, and have been infallibly cured in all their temptations with the fear of an eternall pain;
yet Some Persons would have had more Philosophical and spiritual apprehensions then Others, and have been infallibly cured in all their temptations with the Fear of an Eternal pain;
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and however, whether they had or no, yet since it cannot be understood how it consists with the Divine justice to exact a pain bigger then he threatned, greater then he gave warning of;
and however, whither they had or not, yet since it cannot be understood how it consists with the Divine Justice to exact a pain bigger then he threatened, greater then he gave warning of;
The effect of this consideration I would have to be this, that we may publikely worship this mercy of God which is kept in secret and that we be not too forward in sentencing all Heathens,
The Effect of this consideration I would have to be this, that we may publicly worship this mercy of God which is kept in secret and that we be not too forward in sentencing all heathens,
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and prevaricating Jews to the eternall pains of hell, but hope that they have a portion in the secrets of the Divine mercy, where also unlesse many of us have some little portions deposited, our condition will be very uncertain, and sometimes most miserable.
and prevaricating jews to the Eternal pains of hell, but hope that they have a portion in the secrets of the Divine mercy, where also unless many of us have Some little portions deposited, our condition will be very uncertain, and sometime most miserable.
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and if the •oyes of heaven be too great to be expected upon too easie termes, certainly the pains of the damned are infinitely too big to passe lightly upon persons who cannot help themselves,
and if the •oyes of heaven be too great to be expected upon too easy terms, Certainly the pains of the damned Are infinitely too big to pass lightly upon Persons who cannot help themselves,
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and who i• they were helped with clearer revelations would have avoided it ▪ But as in these things we must not pry into the secrets of the Divine Oeconomy, being sure whether it be so or no, it is most just, even as it is;
and who i• they were helped with clearer revelations would have avoided it ▪ But as in these things we must not pry into the secrets of the Divine Oeconomy, being sure whither it be so or no, it is most just, even as it is;
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And indeed our dead many times go forth from our hands very strangely and carelesly, without prayers, without Sacraments, without consideration, without counsel, and without comfort;
And indeed our dead many times go forth from our hands very strangely and carelessly, without Prayers, without Sacraments, without consideration, without counsel, and without Comfort;
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Sermon. XXVII. The Miracles of the Divine Mercy. Part III. THere are very many more orders and conjugations of mercies, but because the numbers of them naturally tend to their own greatnesse, that is, to have no measure, I must reckon but a few more, and them also without order;
Sermon. XXVII. The Miracles of the Divine Mercy. Part III. THere Are very many more order and conjugations of Mercies, but Because the numbers of them naturally tend to their own greatness, that is, to have no measure, I must reckon but a few more, and them also without order;
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or causes, is as undiscerned as the head of Nilus, or a sudden remembrance of a long neglected and forgotten proposition. 1. But upon this account it is, that good men have observed, that the providence of God is so great a provider for holy living,
or Causes, is as undiscerned as the head of Nilus, or a sudden remembrance of a long neglected and forgotten proposition. 1. But upon this account it is, that good men have observed, that the providence of God is so great a provider for holy living,
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though that was all the way the overflowing and miracles of mercy as well as power: but that which I consider is, that besides the extraordinary emanations of the Divine power upon the first and most solemn occasions of an institution and the first beginnings of a religion, such as were, the wonders God did in Egypt and in the wildernesse, preparatory to the sanction of that law,
though that was all the Way the overflowing and Miracles of mercy as well as power: but that which I Consider is, that beside the extraordinary emanations of the Divine power upon the First and most solemn occasions of an Institution and the First beginnings of a Religion, such as were, the wonders God did in Egypt and in the Wilderness, preparatory to the sanction of that law,
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and circumscribed with nothing, measured by one Omer, and doing the work of two; like the crowns of Kings, fitting the browes of Nimrod and the most mighty Warriour,
and circumscribed with nothing, measured by one Omer, and doing the work of two; like the crowns of Kings, fitting the brows of Nimrod and the most mighty Warrior,
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but when they had destroyed religion by this act, God took away their security, and Titus besieged the City at the feast of Easter, that the more might perish in the deluge of the Divine indignation.
but when they had destroyed Religion by this act, God took away their security, and Titus besieged the city At the feast of Easter, that the more might perish in the deluge of the Divine Indignation.
concerning which although I cannot affirm any thing, yet this is certain, that no godly person among all the tribes of Israel was ever a begger, but all the variety of humane chances, were over-ruled to the purposes of providence,
Concerning which although I cannot affirm any thing, yet this is certain, that no godly person among all the tribes of Israel was ever a beggar, but all the variety of humane chances, were overruled to the Purposes of providence,
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and providence was measured by the ends of the religion, and the religion which promised them plenty, performed the promise till the Nation and the religion too began to decline, that it might give place to a better ministery,
and providence was measured by the ends of the Religion, and the Religion which promised them plenty, performed the promise till the nation and the Religion too began to decline, that it might give place to a better Ministry,
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But when Christian religion was planted and had taken root, and had filled all lands, then all the nature of things, the whole creation became servant to the kingdom of grace,
But when Christian Religion was planted and had taken root, and had filled all Lands, then all the nature of things, the Whole creation became servant to the Kingdom of grace,
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But that I may not need to enumerate any more particulars in this observation certain it is that Angels of light and darknesse, all the influences of heaven,
But that I may not need to enumerate any more particulars in this observation certain it is that Angels of Light and darkness, all the influences of heaven,
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and great interest, is by all means to save our souls, that we are thereby made sure, that all the whole creation shall be made to bend in all the flexures of its nature and accidents, that it may minister to religion, to the good of the Catholike Church,
and great Interest, is by all means to save our Souls, that we Are thereby made sure, that all the Whole creation shall be made to bend in all the flexures of its nature and accidents, that it may minister to Religion, to the good of the Catholic Church,
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But then if we consider what infinite contradiction there is in sin, and that the great long suffering of God is expressed in this, that God suffered the contradiction of sinners, we shall feel the mercy of God in the peace of our consciences and the unity of religion,
But then if we Consider what infinite contradiction there is in since, and that the great long suffering of God is expressed in this, that God suffered the contradiction of Sinners, we shall feel the mercy of God in the peace of our Consciences and the unity of Religion,
and at the same time he is full and empty, bursting with a plethory, and consumed with hunger, drowned with rivers of oyle and wine and yet dry as the Arabian sands;
and At the same time he is full and empty, bursting with a plethory, and consumed with hunger, drowned with Rivers of oil and wine and yet dry as the Arabian sands;
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then distractions are infinite, and a man hath two Devils to serve of contradictory designes and both of them exact••g obedience more unreasonably then the Egyptian task-masters then there is no rest, no end of labours, no satisfaction of purposes, no method of things,
then distractions Are infinite, and a man hath two Devils to serve of contradictory designs and both of them exact••g Obedience more unreasonably then the Egyptian taskmasters then there is no rest, no end of labours, no satisfaction of Purposes, no method of things,
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But the duty of a Christian is easie in a persecution, it is clear under a Tyranny, it is evident in despite of heresy, it is one in the midst of schisme, it is determined amongst infinite disputes, being like a rock in the sea which is beaten with the tide and washed with retiring waters,
But the duty of a Christian is easy in a persecution, it is clear under a Tyranny, it is evident in despite of heresy, it is one in the midst of Schism, it is determined among infinite disputes, being like a rock in the sea which is beaten with the tide and washed with retiring waters,
he revealed all our duty and he hath concealed whatsoever can hinder us, he hath affrighted our follies with feare of death and engaged our watchfulnesse by its secret coming;
he revealed all our duty and he hath concealed whatsoever can hinder us, he hath affrighted our follies with Fear of death and engaged our watchfulness by its secret coming;
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he hath exercised our faith by keeping private the state of souls departed, and yet hath confirmed our faith by a promise of a resurrection and entertained our hope by some general significations of the state of interval:
he hath exercised our faith by keeping private the state of Souls departed, and yet hath confirmed our faith by a promise of a resurrection and entertained our hope by Some general significations of the state of interval:
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he impedes the Devils rage and infatuates, his counsels, he diverts his malice, and defeats his purposes, he bindes him in the chaine of darknesse and gives him no power over the children of light;
he impedes the Devils rage and infatuates, his Counsels, he diverts his malice, and defeats his Purposes, he binds him in the chain of darkness and gives him no power over the children of Light;
he hath given him a vast knowledge and yet an ignorant man can confute him with the twelve articles of his creed, he gave him power over the winds and made him Prince of the air and yet the breath of a holy prayer can drive him as far as the utmost sea;
he hath given him a vast knowledge and yet an ignorant man can confute him with the twelve Articles of his creed, he gave him power over the winds and made him Prince of the air and yet the breath of a holy prayer can drive him as Far as the utmost sea;
and all mutual helpers, and by some instruments and in some respects they are all equal in order to felicity, to content and final and intermedial satisfactions:
and all mutual helpers, and by Some Instruments and in Some respects they Are all equal in order to felicity, to content and final and intermedial satisfactions:
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he comforts the poor, and he brings down the rich, that they may be safe in their humility and sorrow, from the transportations of an unhappy and uninstructed prosperity;
he comforts the poor, and he brings down the rich, that they may be safe in their humility and sorrow, from the transportations of an unhappy and uninstructed Prosperity;
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and unperceived, and yet the weight is vast and the sum of them is unmeasurable, and the man is not pressed with the burden, nor confounded with numbers;
and unperceived, and yet the weight is vast and the sum of them is unmeasurable, and the man is not pressed with the burden, nor confounded with numbers;
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and no observation is able to recount, no sense sufficient to perceive, no memory large enough to retain, no understanding great enough to apprehend this infinity,
and no observation is able to recount, no sense sufficient to perceive, no memory large enough to retain, no understanding great enough to apprehend this infinity,
and the parent of all felicity. And yet this is but the one half. The mercies of giving I have now told of, but those of forgiving are greater, though not more.
and the parent of all felicity. And yet this is but the one half. The Mercies of giving I have now told of, but those of forgiving Are greater, though not more.
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we have but small opinion of the Divine mercy, if we dare not believe concerning it, that it is desirous and able and watchful and passionate to keep us or rescue us respectively from such a condemnation the pain of which is insupportable,
we have but small opinion of the Divine mercy, if we Dare not believe Concerning it, that it is desirous and able and watchful and passionate to keep us or rescue us respectively from such a condemnation the pain of which is insupportable,
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and the duration is eternal, and the extension is misery upon all our faculties, and the intension is great beyond patience or natural or supernatural abilities,
and the duration is Eternal, and the extension is misery upon all our faculties, and the intention is great beyond patience or natural or supernatural abilities,
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This is a state that God provides for his enemies, not for them that love him, that endeavour to obey though they do it but in weaknesse, that weep truely for their sins though but with a shower no bigger then the drops of pitty, that wait for his coming with a holy and pure flame,
This is a state that God provides for his enemies, not for them that love him, that endeavour to obey though they do it but in weakness, that weep truly for their Sins though but with a shower no bigger then the drops of pity, that wait for his coming with a holy and pure flame,
and that the duties on our part are but little entertainments and exercises of our affections and our love that the Devil might not seize upon that portion which to eternal ages shall be the instrument of our happinesse.
and that the duties on our part Are but little entertainments and exercises of our affections and our love that the devil might not seize upon that portion which to Eternal ages shall be the Instrument of our happiness.
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For those men have very ill natures to whom vertue is so contrary that they are inclined naturally to lust, to drunkennesse and anger, and pride and covetousnesse, and unthankefulnesse and disobedience: Most men that are tempted with lust, could easily enough entertain the sobrieties of other counsels,
For those men have very ill nature's to whom virtue is so contrary that they Are inclined naturally to lust, to Drunkenness and anger, and pride and covetousness, and unthankfulness and disobedience: Most men that Are tempted with lust, could Easily enough entertain the sobrieties of other Counsels,
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they would not refuse long prayers after a drunken meeting, or great almes to gether with one great lust; but then consider how easie it is for them to go to heaven;
they would not refuse long Prayers After a drunken meeting, or great alms to gether with one great lust; but then Consider how easy it is for them to go to heaven;
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for if those persons would extirp but that one thing in which they are principally tempted it is not easily imaginable that any lesse evill to which the temptation is trifling should interpose between them and their great interest.
for if those Persons would extirp but that one thing in which they Are principally tempted it is not Easily imaginable that any less evil to which the temptation is trifling should interpose between them and their great Interest.
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and in exchange for that will give them all good things, it gives demonstration of his huge easinesse to redeem us from that intolerable evil that is equally consequent to the indulging to one or to twenty sinful habits.
and in exchange for that will give them all good things, it gives demonstration of his huge easiness to Redeem us from that intolerable evil that is equally consequent to the indulging to one or to twenty sinful habits.
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2. Gods readinesse to pardon appears in this, that he pardons before we ask, for he that bids us alk for pardon hath in designe and purpose done the thing already:
2. God's readiness to pardon appears in this, that he Pardons before we ask, for he that bids us alk for pardon hath in Design and purpose done the thing already:
but being exemplified and taken forth, and the Holy spirit stands ready to consigne and passe the privy signet, that we may exhibit it to devils and evil men when they tempt us to despair or sin.
but being exemplified and taken forth, and the Holy Spirit Stands ready to consign and pass the privy signet, that we may exhibit it to Devils and evil men when they tempt us to despair or since.
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and when he did this for us that he might pardon us, was he at that instant angry with us? was this an effect of his anger or of his love that God sent his Son to work our pardon and salvation? Indeed we were angry with God, at enmity with the the Prince of life:
and when he did this for us that he might pardon us, was he At that instant angry with us? was this an Effect of his anger or of his love that God sent his Son to work our pardon and salvation? Indeed we were angry with God, At enmity with thee the Prince of life:
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and holy Prophets, and Saints of the old Testament, even while they were obliged (so far as the words of their covenant were expressed) to the law of works, their pardon was sealed & kept with in the vail within the curtains of the sanctuary,
and holy prophets, and Saints of the old Testament, even while they were obliged (so Far as the words of their Covenant were expressed) to the law of works, their pardon was sealed & kept with in the Vail within the curtains of the sanctuary,
that is, not by an exact obedience, but by faith working by love, by sincere, hearty endeavours & believing God and relying upon his infinite mercy, revealed in part,
that is, not by an exact Obedience, but by faith working by love, by sincere, hearty endeavours & believing God and relying upon his infinite mercy, revealed in part,
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and now every man whom he pardons he also sanctifies, and he is born of God, and he must not, will not, cannot sin, so long as the seed of God remains within him, so long as his pardon continues.
and now every man whom he Pardons he also Sanctifies, and he is born of God, and he must not, will not, cannot sin, so long as the seed of God remains within him, so long as his pardon continues.
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that we may not have a possible need without a certain remedy, the Holy Jesus, the Author, and finisher of our faith and pardon, sits in heaven in a perpetual advocation for us, that this pardon once wrought may be for ever applyed to every emergent need,
that we may not have a possible need without a certain remedy, the Holy jesus, the Author, and finisher of our faith and pardon, sits in heaven in a perpetual advocation for us, that this pardon once wrought may be for ever applied to every emergent need,
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and beyond the revelations, and did in Adams youth antidate the Gospel, turning the publike miseries by secret grace, into eternall glories. But now upon other circumstances it is remarkable and excellent,
and beyond the revelations, and did in Adams youth antedate the Gospel, turning the public misery's by secret grace, into Eternal Glories. But now upon other Circumstances it is remarkable and excellent,
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7. God is so ready to forgive that himself works our dispositions towards it, and either must in some degree pardon us before we are capable of pardon, by his grace making way for his mercy,
7. God is so ready to forgive that himself works our dispositions towards it, and either must in Some degree pardon us before we Are capable of pardon, by his grace making Way for his mercy,
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This giving of preventing grace, is a mercy of forgivenesse contrary to that severity by which some desperate persons are given over to a reprobate sense;
This giving of preventing grace, is a mercy of forgiveness contrary to that severity by which Some desperate Persons Are given over to a Reprobate sense;
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when our remedies are converted into causes of the sicknesse, and our antidotes are poison? Here there is a plain necessity of Gods preventing grace; and if there be but a necessity of it, that is enough to ascertain us we shall have it:
when our remedies Are converted into Causes of the sickness, and our antidotes Are poison? Here there is a plain necessity of God's preventing grace; and if there be but a necessity of it, that is enough to ascertain us we shall have it:
being busie and effective as Elijah's fire, which intending to convert the sacrifice into its own more spirituall nature of flames and purified substances;
being busy and effective as Elijah's fire, which intending to convert the sacrifice into its own more spiritual nature of flames and purified substances;
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and makes its own way, and invites it self, and prepares its own lodging, and makes its own entertainment, it gives us precepts and makes us able to keep them;
and makes its own Way, and invites it self, and prepares its own lodging, and makes its own entertainment, it gives us Precepts and makes us able to keep them;
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as the passage from death to life is greater then from life to action, especially since the action is owing to that cause that put in the first principle of life.
as the passage from death to life is greater then from life to actium, especially since the actium is owing to that cause that put in the First principle of life.
These are the great degrees of Gods forwardnesse and readinesse to forgive, for the expression of which no language is sufficient but Gods own words describing mercy in all those dimensions which can signifie to us its greatnesse and infinity.
These Are the great Degrees of God's forwardness and readiness to forgive, for the expression of which no language is sufficient but God's own words describing mercy in all those dimensions which can signify to us its greatness and infinity.
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His mercy is great, his mercies are many, his mercy reacheth unto the heavens, it fils heaven and earth, it is above all his works, it endureth for ever, God pitieth as a Father doth his children;
His mercy is great, his Mercies Are many, his mercy reaches unto the heavens, it fills heaven and earth, it is above all his works, it Endureth for ever, God Pitieth as a Father does his children;
And therefore besides the former great lines of the mercy of forgivenesse, there is another chain, which but to produce and tell its links, is to open a cabinet of Jewels, where every stone is as bright as a star,
And Therefore beside the former great lines of the mercy of forgiveness, there is Another chain, which but to produce and tell its links, is to open a cabinet of Jewels, where every stone is as bright as a star,
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2. Besides this long-sufferance and for-bearing with an unwearied patience, God also excuses a sinner oftentimes and takes a little thing for an excuse,
2. Beside this long-sufferance and forbearing with an unwearied patience, God also excuses a sinner oftentimes and Takes a little thing for an excuse,
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He passes by the sins of our youth with a huge easinesse to pardon, if he be intreated and reconciled by the effective repentance of a vigorous manhood;
He passes by the Sins of our youth with a huge easiness to pardon, if he be entreated and reconciled by the effective Repentance of a vigorous manhood;
he takes ignorance for an excuse, and in every degree of its being inevitable, or innocent in its proper cause, it is also inculpable and innocent in its proper effects,
he Takes ignorance for an excuse, and in every degree of its being inevitable, or innocent in its proper cause, it is also inculpable and innocent in its proper effects,
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the violence of a temptation and restlesnesse of its motion, the perpetuity of its sollicitation, the wearinesse of a mans spirit, the state of sicknesse, the necessity of secular affairs, the publike customs of a people have all of them a power of pleading and prevailing towards some degrees of pardon and diminution before the throne of God.
the violence of a temptation and Restlessness of its motion, the perpetuity of its solicitation, the weariness of a men Spirit, the state of sickness, the necessity of secular affairs, the public customs of a people have all of them a power of pleading and prevailing towards Some Degrees of pardon and diminution before the throne of God.
and is as glad of a pretence to pardon us, or to strike lesse, as if he himself had the deliverance and not we ▪ When Ahab had but humbled himself at the word of the Lord, God was glad of it and went with the message to the Prophet himself, saying, Seest thou not how Ahab humbles himself? What was the event of it? I will not bring the evil in his dayes, but in his sons dayes the evil shall come upon his house.
and is as glad of a pretence to pardon us, or to strike less, as if he himself had the deliverance and not we ▪ When Ahab had but humbled himself At the word of the Lord, God was glad of it and went with the message to the Prophet himself, saying, See thou not how Ahab humbles himself? What was the event of it? I will not bring the evil in his days, but in his Sons days the evil shall come upon his house.
Thus it happened to Uzzah, who was smitten for his zeal, and died in severity for prevaricating the letter, by earnestnesse of spirit to serve the whole religion.
Thus it happened to Uzzah, who was smitten for his zeal, and died in severity for prevaricating the Letter, by earnestness of Spirit to serve the Whole Religion.
or very great sins, but in single actions, or instances of a lesse malignity; and they are not to be relied upon, because there is no rule concerning them;
or very great Sins, but in single actions, or instances of a less malignity; and they Are not to be relied upon, Because there is no Rule Concerning them;
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and there is no instance in Scripture of the Divine forgivenesse, but in such instances, the misery of which was a fit instrument to speak aloud the glories of Gods mercies,
and there is no instance in Scripture of the Divine forgiveness, but in such instances, the misery of which was a fit Instrument to speak aloud the Glories of God's Mercies,
Such were S. Paul a persecutor, and S. Peter that forswore his Master, Mary Magdalene, with seven Devils, the thief upon the crosse, Manasses an Idolater, David a murderer and adulterer, the Corinthian for incest, the children of Israel for ten times rebelling against the Lord in the wildernesse, with murmuring,
Such were S. Paul a persecutor, and S. Peter that forswore his Master, Marry Magdalene, with seven Devils, the thief upon the cross, Manasses an Idolater, David a murderer and adulterer, the Corinthian for Incest, the children of Israel for ten times rebelling against the Lord in the Wilderness, with murmuring,
yet 40. yeers time (after all this) was left for their repentance, and they were called upon by arguments more perswasive and more excel lent in that 40. yeers,
yet 40. Years time (After all this) was left for their Repentance, and they were called upon by Arguments more persuasive and more excel lent in that 40. Years,
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then all the Nation had heard from their Prophets, even from Samuel to Zecharias: And Jonas thought he had reason on his side, to refuse to go to threaten Nineveh;
then all the nation had herd from their prophets, even from Samuel to Zechariah: And Jonah Thought he had reason on his side, to refuse to go to threaten Nineveh;
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God proclaimed it in a cloud before the face of all Israel, and made it to be his Name, Miscrator & misericors Deus. The Lord, the Lord God, mercifull and gracious, &c. You see the largenesse of this treasure;
God proclaimed it in a cloud before the face of all Israel, and made it to be his Name, Miscrator & misericors Deus. The Lord, the Lord God, merciful and gracious, etc. You see the largeness of this treasure;
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Fear is stronger then death, and Love is more prevalent then Fear, and kindnesse is the greatest endearment of Love; and yet to an ingenuous person gratitude is greater then all these,
fear is Stronger then death, and Love is more prevalent then fear, and kindness is the greatest endearment of Love; and yet to an ingenuous person gratitude is greater then all these,
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Sermon. XXVIII. A FVNERAL SERMON, Preached at the Obsequies of the Right Honorable and most vertuous Lady, The Lady FRANCES Countesse of CARBERY Who deceased October the 9th. 1650. at her House Golden-Grove in CARMARTHEN-SHIRE.
Sermon. XXVIII. A FUNERAL SERMON, Preached At the Obsequies of the Right Honourable and most virtuous Lady, The Lady FRANCES Countess of CARBERY Who deceased October the 9th. 1650. At her House Golden-Grove in CARMARTHENSHIRE.
To the right Honorable, and truly Noble, RICHARD Lord VAVGHAN, Earl of Carbery, Baron of Emlim and Molinger, Knight of the Honorable Order of the Bath. My Lord,
To the right Honourable, and truly Noble, RICHARD Lord VAVGHAN, Earl of Carbery, Baron of Emlim and Mollinger, Knight of the Honourable Order of the Bath. My Lord,
And indeed, my Lord, it were more proportionable to your needs to bring something that might alleviate your sorrow, th•• to dresse the hearse of your Dear Lady,
And indeed, my Lord, it were more proportionable to your needs to bring something that might alleviate your sorrow, th•• to dress the hearse of your Dear Lady,
Christ made no other reply but foretold their dissolution and a world of sadnesse and sorrow which should bury that whole Nation when the teeming cloud of Gods displeasure should produce a storm which was the daughter of the biggest anger,
christ made no other reply but foretold their dissolution and a world of sadness and sorrow which should bury that Whole nation when the teeming cloud of God's displeasure should produce a storm which was the daughter of the biggest anger,
and the mother of the greatest calamitie which ever crushed any of the sons of Adam [ the time shall come, that there shall not be left one stone upon another.
and the mother of the greatest calamity which ever crushed any of the Sons of Adam [ the time shall come, that there shall not be left one stone upon Another.
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] The whole Temple and the Religion, the ceremonies ordained by God, and the Nation beloved by God and the fabrick erected for the service of God, shall run to their own period and lie down in their several graves.
] The Whole Temple and the Religion, the ceremonies ordained by God, and the nation Beloved by God and the fabric erected for the service of God, shall run to their own Period and lie down in their several graves.
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Whatsoever had a beginning can also have am ending, and it shall die, unlesse it be daily watered with the pu••s flowing from the fountain of life and refreshed with the dew of Heaven and the wells of God.
Whatsoever had a beginning can also have am ending, and it shall die, unless it be daily watered with the pu••s flowing from the fountain of life and refreshed with the due of Heaven and the wells of God.
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And as before, even from our first spring from the dust of the earth, we might have died if we had not been preserved by the continual flux of a rare providence:
And as before, even from our First spring from the dust of the earth, we might have died if we had not been preserved by the continual flux of a rare providence:
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and by a supervening unalterable decree of Heaven: and we are fallen from our privilege, and are returned to the condition, of beast, and buildings, and common things:
and by a supervening unalterable Decree of Heaven: and we Are fallen from our privilege, and Are returned to the condition, of beast, and buildings, and Common things:
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And we see Temples defiled unto the ground, and they die by Sacrilege: and great Empires die by their own plenty and ease, full humors, and factious Subjects:
And we see Temples defiled unto the ground, and they die by Sacrilege: and great Empires die by their own plenty and ease, full humours, and factious Subject's:
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— Phario nutantia pondera saxo Quae cineri vanus dat ruitura labor, and becomes as friable and uncombined dust as the ashes of the Sinner or the Saint that lay under it,
— Pharaoh nutantia pondera saxon Quae cineri Vanus that ruitura labour, and becomes as friable and uncombined dust as the Ashes of the Sinner or the Saint that lay under it,
But if all these can hold us and tie us to conditions, then we must lay our heads down upon a turfe and entertain creeping things in the cells and little chambers of our eyes,
But if all these can hold us and tie us to conditions, then we must lay our Heads down upon a turf and entertain creeping things in the cells and little chambers of our eyes,
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We are as water spilt on the ground, which cannot be gathered up again ] Stay. 1. We are as water, weak and of no consistence, alwaies descending, abiding in no certain place,
We Are as water spilled on the ground, which cannot be gathered up again ] Stay. 1. We Are as water, weak and of no consistence, always descending, abiding in no certain place,
unlesse where we are detained with violence: and every little breath of winde makes us rough and tempestuous, and troubles our faces: every trifling accident discomposes us;
unless where we Are detained with violence: and every little breath of wind makes us rough and tempestuous, and Troubles our faces: every trifling accident discomposes us;
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and those creatures which nature hath left without weapons, yet they are armed sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beam, to the roughnesse of a sower grape, to the unevennesse of a gravel-stone, to the dust of a wheel,
and those creatures which nature hath left without weapons, yet they Are armed sufficiently to vex those parts of men which Are left defenseless and obnoxious to a sun beam, to the roughness of a sour grape, to the unevenness of a gravel-stone, to the dust of a wheel,
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and he is too unreasonably timorous, who thinks his hopes at an end when he dwels in sickness. For men die without rule; and with, and without occasions;
and he is too unreasonably timorous, who thinks his hope's At an end when he dwells in sickness. For men die without Rule; and with, and without occasions;
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but they (sometimes) hear the passing bell ring for stronger men, even long before their own knell calls at the house of their mother to open her womb and make a bed for them.
but they (sometime) hear the passing bell ring for Stronger men, even long before their own knell calls At the house of their mother to open her womb and make a Bed for them.
and when Lepidus and Ausidius stumbled at the threshold of the Senate and fell down and died, the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a praemeditated and foredescribed death:
and when Lepidus and Ausidius stumbled At the threshold of the Senate and fell down and died, the blow Come from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a premeditated and foredescribed death:
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There are sicknesses that walk in darknesse, and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature;
There Are Sicknesses that walk in darkness, and there Are exterminating Angels that fly wrapped up in the curtains of immateriality and an uncommunicating nature;
There is no age of man but it hath proper to it self some posterns and outlets for death, besides those infinite and open ports out of which myriads of men and women every day passe into the dark and the land of forgetfulnesse.
There is no age of man but it hath proper to it self Some posterns and outlets for death, beside those infinite and open ports out of which myriads of men and women every day pass into the dark and the land of forgetfulness.
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so soft to all the impressions of chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
so soft to all the impressions of chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
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and the eyes of Parents and the arms of Nurses, the provisions of art, and all the effects of Humane love and Providence are not sufficient to keep one childe from horrid mischiefs, from strange and early calamities and deaths,
and the eyes of Parents and the arms of Nurse's, the provisions of art, and all the effects of Humane love and Providence Are not sufficient to keep one child from horrid mischiefs, from strange and early calamities and death's,
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unlesse a messenger be sent from heaven to stand sentinel, and watch the very playings and the sleepings, the eatings and the drinkings of the children;
unless a Messenger be sent from heaven to stand sentinel, and watch the very playings and the sleepings, the eatings and the drinkings of the children;
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and there, the case is not altered. 1 For there are so many diseases in men that are not understood. 2 So many new ones every year. 3 The old ones are so changed in circumstance,
and there, the case is not altered. 1 For there Are so many diseases in men that Are not understood. 2 So many new ones every year. 3 The old ones Are so changed in circumstance,
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and intermingled with so many collateral complications. 4 The Symptoms are oftentimes so alike. 5 Sometimes so hidden and fallacious. 6 Somtimes none at all (as in the most sudden and the most dangerous imposthumations.) 7 And then, the diseases in the inward parts of the body, are oftentimes such, to which no application can be made. 8 They are so far off, that the effects of all medicines can no otherwise come to them,
and intermingled with so many collateral complications. 4 The Symptoms Are oftentimes so alike. 5 Sometime so hidden and fallacious. 6 Sometimes none At all (as in the most sudden and the most dangerous imposthumations.) 7 And then, the diseases in the inward parts of the body, Are oftentimes such, to which no application can be made. 8 They Are so Far off, that the effects of all medicines can not otherwise come to them,
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and decoctions, which change the very species of the medicament. 9 And after all this, very many principles in the art of Physick are so uncertain, that after they have been believed seven or eight ages,
and decoctions, which change the very species of the Medicament. 9 And After all this, very many principles in the art of Physic Are so uncertain, that After they have been believed seven or eight ages,
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by which, men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men are sick,
by which, men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men Are sick,
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but all the rest in the New Testament (one onely excepted) were expressed to have been holy persons, or else by their age were declared innocent. Lazarus was beloved of Christ:
but all the rest in the New Testament (one only excepted) were expressed to have been holy Persons, or Else by their age were declared innocent. Lazarus was Beloved of christ:
and therefore it is very probable that the same processe was used, God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit, and in spirituall capacities.
and Therefore it is very probable that the same process was used, God in all other instances having chosen to exemplify his Miracles of nature to Purposes of the Spirit, and in spiritual capacities.
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So that although the Lord of nature did break the bands of nature in some instances, to manifest his glory to succeeding, great and never failing purposes;
So that although the Lord of nature did break the bans of nature in Some instances, to manifest his glory to succeeding, great and never failing Purposes;
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This consideration I intend to you as a severe Monitor, and an advice of carefulnesse, that you order your affairs so that you may be partakers of the first resurrection, that is, from sin to grace, from the death of vitious habits, to the vigour, life and efficacy of an habituall righteousnesse:
This consideration I intend to you as a severe Monitor, and an Advice of carefulness, that you order your affairs so that you may be partakers of the First resurrection, that is, from since to grace, from the death of vicious habits, to the vigour, life and efficacy of an habitual righteousness:
For (as it hapned to those persons in the New Testament now mentioned, to them (I say) in the literall sense) Blessed are they that have part in the first resurrection, upon them the second death shall have no power:
For (as it happened to those Persons in the New Testament now mentioned, to them (I say) in the literal sense) Blessed Are they that have part in the First resurrection, upon them the second death shall have no power:
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The wicked indeed shall be haled forth from their graves, from their everlasting prisons, where in chains of darknesse they are kept unto the judgement of the great day:
The wicked indeed shall be haled forth from their graves, from their everlasting prisons, where in chains of darkness they Are kept unto the judgement of the great day:
they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned,
they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned,
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What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different religions be tolerated amongst us? These things that now happen concern the living,
What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different Religions be tolerated among us? These things that now happen concern the living,
and they that are consigned to Kingdoms, and to the feast of the marriage-supper of the Lamb, the glorious and eternall Bride-groom of holy souls, they cannot think our marriages here, our lighter laughings,
and they that Are consigned to Kingdoms, and to the feast of the Marriage supper of the Lamb, the glorious and Eternal Bridegroom of holy Souls, they cannot think our marriages Here, our lighter laughings,
Aristotle said, that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.
Aristotle said, that to affirm the dead take no Thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.
And the Church hath taught in generall that they pray for us, they recommend to God the state of all their Relatives, in the union of the intercession that our blessed Lord makes for them and us:
And the Church hath taught in general that they pray for us, they recommend to God the state of all their Relatives, in the Union of the Intercession that our blessed Lord makes for them and us:
such as are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good example, preserving their memories privately,
such as Are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good Exampl, preserving their memories privately,
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For though, as to us, they are like water spilt yet to God, they are as water fallen into the sea, safe and united in his comprehension, and inclosures.
For though, as to us, they Are like water spilled yet to God, they Are as water fallen into the sea, safe and united in his comprehension, and enclosures.
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and pertinaciously resisting the infallible and prepared ruine, Donec certa dies omni compage solutâ Ipsum cum rebus subruat auxilium, till the determined day comes,
and pertinaciously resisting the infallible and prepared ruin, Donec Certa dies omni compage solutâ Ipsum cum rebus subruat auxilium, till the determined day comes,
and dwell with creatures of an equivocall production, with worms and serpents, the sons and daughters of our own bones, in a house of durt and darknesse.
and dwell with creatures of an equivocal production, with worms and Serpents, the Sons and daughters of our own bones, in a house of dirt and darkness.
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] All this sorrow and trouble is but a phantasme, and receives its account and degrees from our present conceptions and the proportion to our relishes and gust.
] All this sorrow and trouble is but a phantasm, and receives its account and Degrees from our present conceptions and the proportion to our Relishes and gust.
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When Pompey saw the Ghost of his first Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten moneths of mourning, he presently fancied it, either to be an illusion,
When Pompey saw the Ghost of his First Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her Bed within the ten months of mourning, he presently fancied it, either to be an illusion,
For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternall in the heavens: and this state of separation S. Paul calls, a being absent from the body,
For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, Eternal in the heavens: and this state of separation S. Paul calls, a being absent from the body,
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so secured and so blessed, and so sealed up for glory, that this state of interval and imperfection is in respect of its certain event and end, infinitely more desirable then all the riches and all the pleasures,
so secured and so blessed, and so sealed up for glory, that this state of interval and imperfection is in respect of its certain event and end, infinitely more desirable then all the riches and all the pleasures,
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and yet possibly that might be easier then to tell what or how the soul is and works in this world, where it is in the body tanquam in alienâ domo, as in a prison, in fetters and restraints:
and yet possibly that might be Easier then to tell what or how the soul is and works in this world, where it is in the body tanquam in alienâ domo, as in a prison, in fetters and restraints:
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so that all that we can understand of it here, is that it is so incommodated with a troubled and abated instrument, that the object we are to consider cannot be offered to us in a right line, in just and equal propositions or if it could,
so that all that we can understand of it Here, is that it is so incommodated with a troubled and abated Instrument, that the Object we Are to Consider cannot be offered to us in a right line, in just and equal propositions or if it could,
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yet because we are to understand the soul by the soul, it becomes not onely a troubled and abused object, but a crooked instrument; and we here can consider it, just as a weak eye can behold a staf•e thrust into the waters of a troubled river;
yet Because we Are to understand the soul by the soul, it becomes not only a troubled and abused Object, but a crooked Instrument; and we Here can Consider it, just as a weak eye can behold a staf•e thrust into the waters of a troubled river;
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At cum exierit & in liberum coelum quasi in domum suam venerit, when the soul is entred into her own house, into the free regions of the rest and the neighbourhood of heavenly joyes,
At cum exierit & in liberum coelum quasi in domum suam venerit, when the soul is entered into her own house, into the free regions of the rest and the neighbourhood of heavenly Joys,
which difference because it is not originally in the soul (and indeed cannot be in simple and spiritual substances of the same species or kind) it must needs drive wholly from the body, from its accidents and circumstances:
which difference Because it is not originally in the soul (and indeed cannot be in simple and spiritual substances of the same species or kind) it must needs drive wholly from the body, from its accidents and Circumstances:
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from whence it follows, that because the body casts fetters and restraints, hindrances and impediments upon the soul, that the soul is much freer in the state of separation;
from whence it follows, that Because the body Cast fetters and restraints, hindrances and impediments upon the soul, that the soul is much freer in the state of separation;
For it is but a weak and an unlearned proposition to say, That the Soul can do nothing of it self, nothing without the phantasmes and provisions of the body.
For it is but a weak and an unlearned proposition to say, That the Soul can do nothing of it self, nothing without the phantasms and provisions of the body.
For 1. In this life the soul hath one principle clearly separate, abstracted & immaterial, I mean, the Spirit of grace, which is a principle of life and action and in many instances does not all at communicate with matter,
For 1. In this life the soul hath one principle clearly separate, abstracted & immaterial, I mean, the Spirit of grace, which is a principle of life and actium and in many instances does not all At communicate with matter,
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as in the infusion, superinduction and the creation of spiritual graces. 2. As nutrition, generation, eating and drinking are actions proper to the body and its state:
as in the infusion, superinduction and the creation of spiritual graces. 2. As nutrition, generation, eating and drinking Are actions proper to the body and its state:
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so, extasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding are proper to the soul. 3. And therefore it is observable that S. Paul said that he knew not whether his visions and raptures were in or out of the body:
so, ecstasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding Are proper to the soul. 3. And Therefore it is observable that S. Paul said that he knew not whither his visions and raptures were in or out of the body:
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and therefore that the soul is as capable of action alone as in conjunction. 4. If in the state of blessednesse there are some actions of the soul which doe not passe through the body, such as contemplation of God,
and Therefore that the soul is as capable of actium alone as in conjunction. 4. If in the state of blessedness there Are Some actions of the soul which do not pass through the body, such as contemplation of God,
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and conversing with spirits, and receiving those influences and rare immissions which coming from the Holy and mysterious Trinity make up the crown of glory;
and conversing with spirits, and receiving those influences and rare immissions which coming from the Holy and mysterious Trinity make up the crown of glory;
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which necessity and manner of conversation when it ceases, it can be no longer necessary for the soul to be served by phantasmes and material representations. 5. And therefore when the body shall be re-united, it shall be so ordered that then the body shall confesse it gives not any thing,
which necessity and manner of Conversation when it ceases, it can be no longer necessary for the soul to be served by phantasms and material representations. 5. And Therefore when the body shall be Reunited, it shall be so ordered that then the body shall confess it gives not any thing,
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but receives all its being and operation, its manner and abode from the soul, and that then it comes not to serve a necessity, but to partake a glory.
but receives all its being and operation, its manner and Abided from the soul, and that then it comes not to serve a necessity, but to partake a glory.
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Now between these two states, stands the state of separation, in which the operations of the soul are of a middle nature, that is, not so spirituall as in the resurrection,
Now between these two states, Stands the state of separation, in which the operations of the soul Are of a middle nature, that is, not so spiritual as in the resurrection,
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and satisfied those longing souls which were Prisoners of hope; and from all this we may conclude that the souls of all the servants of Christ are alive,
and satisfied those longing Souls which were Prisoners of hope; and from all this we may conclude that the Souls of all the Servants of christ Are alive,
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For suppose, the body to be a necessary instrument but out of tune, and discomposed by sin and anger, by accident and chance, by defect and imperfections,
For suppose, the body to be a necessary Instrument but out of tune, and discomposed by since and anger, by accident and chance, by defect and imperfections,
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And all those famous memories, of Simonides and Theodectes, of Hortensins and Seneca, of Sceptius Metrodorus and Carneades, of Cyneas the Embassadour of Pyrrhus, are onely the Records better kept,
And all those famous memories, of Simonides and Theodectes, of Hortensins and Senecca, of Sceptius Metrodorus and Carneades, of Cynias the Ambassador of Phyrrhus, Are only the Records better kept,
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In the mean time, although upon the perswasion of the former discourse it be highly probable that the souls of Gods servants do live in a state of present blessednesse;
In the mean time, although upon the persuasion of the former discourse it be highly probable that the Souls of God's Servants do live in a state of present blessedness;
For we must all appear before the judgement seat of Christ, & then if we have done wel in the body, we shal never be expelled from the beatifical presence of God,
For we must all appear before the judgement seat of christ, & then if we have done well in the body, we shall never be expelled from the beatifical presence of God,
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I shal therefore now with a better compendium teach you how to live by telling you a plain narrative of a life, which if you imitate and write after the copy, it will make, that death shall not be an evil,
I shall Therefore now with a better compendium teach you how to live by telling you a plain narrative of a life, which if you imitate and write After the copy, it will make, that death shall not be an evil,
When Martha and Mary went to weep over the grave of their brother, Christ met them there and preached a Funeral Sermon, discoursing of the resurrection,
When Martha and Marry went to weep over the grave of their brother, christ met them there and preached a Funeral Sermon, discoursing of the resurrection,
and applying to the purposes of faith, and confession of Christ, and glorification of God: We have no other, we can have no better precedent to follow:
and applying to the Purposes of faith, and Confessi of christ, and glorification of God: We have no other, we can have no better precedent to follow:
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and now that we are come to weep over the grave of our Dear Sister, this rare personage, we cannot chuse but have many vertues to learn, many to imitate, and some to exercise.
and now that we Are come to weep over the grave of our Dear Sister, this rare personage, we cannot choose but have many Virtues to Learn, many to imitate, and Some to exercise.
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but thought it would be a dishonour to her if she did not continue her Noblenesse and excellency of vertue fit to be owned by persons relating to such Ancestors.
but Thought it would be a dishonour to her if she did not continue her Nobleness and excellency of virtue fit to be owned by Persons relating to such Ancestors.
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and desired to be owned by nothing but what was her own, that she might onely be esteemed Honourable according to that which is the honour of a Christian, and a wise person.
and desired to be owned by nothing but what was her own, that she might only be esteemed Honourable according to that which is the honour of a Christian, and a wise person.
For being the Heiresse of a great fortune, and living amongst the throng of persons in the sight of vanities and empty temptations, that is, in that part of the Kingdom where greatnesse is too often expressed in great follies,
For being the Heiress of a great fortune, and living among the throng of Persons in the sighed of vanities and empty temptations, that is, in that part of the Kingdom where greatness is too often expressed in great follies,
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God intending to secure this soul to himself, would not suffer the follies of the world to seize upon her by way of too neer a trial, or busie temptation. 3. She was married young;
God intending to secure this soul to himself, would not suffer the follies of the world to seize upon her by Way of too near a trial, or busy temptation. 3. She was married young;
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4. In passing through which line of providence, she had the art to secure her eternal interest, by turning her condition into duty & expressing her duty in the greatest eminency of a vertuous, prud•nt and rare affection, that hath been known in any example.
4. In passing through which line of providence, she had the art to secure her Eternal Interest, by turning her condition into duty & expressing her duty in the greatest eminency of a virtuous, prud•nt and rare affection, that hath been known in any Exampl.
and she would delight to say, that he called her to her devotions, he encouraged her good inclinations he directed her piety, he invited her with good books:
and she would delight to say, that he called her to her devotions, he encouraged her good inclinations he directed her piety, he invited her with good books:
So God usually brings us to him by instruments of nature and affections, and then incorporates us into his inheritance, by the more immediate relishes of Heaven,
So God usually brings us to him by Instruments of nature and affections, and then incorporates us into his inheritance, by the more immediate Relishes of Heaven,
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For in so tender a constitution of spirit as hers was, and in so great a kindnesse towards her children, there hath seldom been seen a stricter and more curious care of their persons, their deportment, their nature, their disposition, their learning and their customs:
For in so tender a constitution of Spirit as hers was, and in so great a kindness towards her children, there hath seldom been seen a Stricter and more curious care of their Persons, their deportment, their nature, their disposition, their learning and their customs:
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For she was not onely diligent to have them bred nobly and religiously, but also was carefull and solicitous, that they should be taught to observe all the circumstances & inclinations, the desires and wishes of their Father;
For she was not only diligent to have them bred nobly and religiously, but also was careful and solicitous, that they should be taught to observe all the Circumstances & inclinations, the Desires and wishes of their Father;
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It took root downward in humility, and brought forth fruit upward in the substantiall graces of a Christian, in charity and justice, in chastity and modesty, in fair friendships and sweetnesse of society ▪ She had not very much of the forms and outsides of godlinesse;
It took root downward in humility, and brought forth fruit upward in the substantial graces of a Christian, in charity and Justice, in chastity and modesty, in fair friendships and sweetness of society ▪ She had not very much of the forms and outsides of godliness;
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and reading and meditating and the necessary offices of houshold government, every one of which is an action of religion, some by nature, some by adoption.
and reading and meditating and the necessary Offices of household government, every one of which is an actium of Religion, Some by nature, Some by adoption.
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in which because I had sometimes the honour to minister to her, I can give this certain testimony, that she was a diligent, watchfull and attentive hearer:
in which Because I had sometime the honour to minister to her, I can give this certain testimony, that she was a diligent, watchful and attentive hearer:
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and that she might be full of instruction and holy principles, she had lately designed to have a large Book in which she purposed to have a stock of Religion transcrib•d in such assistances as she would chuse, that she might be readily furnished and instructed to every good work, But God prevented that,
and that she might be full of instruction and holy principles, she had lately designed to have a large Book in which she purposed to have a stock of Religion transcrib•d in such assistances as she would choose, that she might be readily furnished and instructed to every good work, But God prevented that,
and hath filled her desires not out of cisterns and little aquaeducts, but hath carried her to the fountain, where she drinks of the pleasures of the river, and is full of God.
and hath filled her Desires not out of cisterns and little aqueducts, but hath carried her to the fountain, where she drinks of the pleasures of the river, and is full of God.
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For she was so great a lover of this Honourable family of which now she was a Mother, that she desired to become a chanel of great blessings to it unto future ages,
For she was so great a lover of this Honourable family of which now she was a Mother, that she desired to become a channel of great blessings to it unto future ages,
and therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disintangled interest:
and Therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disentangled Interest:
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And because she knew that the sins of Parents descend upon Children, she endeavoured by justice and religion, by charity and honour to secure that her chanel should convey nothing but health,
And Because she knew that the Sins of Parents descend upon Children, she endeavoured by Justice and Religion, by charity and honour to secure that her channel should convey nothing but health,
her discourses more full of religion, her prayers more frequent, her charity increasing, her forgiveness more forward, her friendships more communicative, her passion more under discipline,
her discourses more full of Religion, her Prayers more frequent, her charity increasing, her forgiveness more forward, her friendships more communicative, her passion more under discipline,
1. In all her Religion, and in all her actions of relation towards God, she had a strange evennesse and untroubled passage, sliding toward her Ocean of God and of infinity with a certain and silent motion.
1. In all her Religion, and in all her actions of Relation towards God, she had a strange evenness and untroubled passage, sliding towards her Ocean of God and of infinity with a certain and silent motion.
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she did not beleeve that religion was intended to minister to fame and reputation, but to pardon of sins, to the pleasure of God, and the salvation of souls.
she did not believe that Religion was intended to minister to fame and reputation, but to pardon of Sins, to the pleasure of God, and the salvation of Souls.
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2. The other appendage of her religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of spirit, a confident despising and undervaluing of her self.
2. The other appendage of her Religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of Spirit, a confident despising and undervaluing of her self.
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For though she had the greatest judgement, and the greatest experience of things and persons that I ever yet knew in a person of her youth, and sex, and circumstances;
For though she had the greatest judgement, and the greatest experience of things and Persons that I ever yet knew in a person of her youth, and sex, and Circumstances;
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and we have known, that the soul when she is about to disrobe her self of her upper garment, sometimes speaks rarely Magnifica verba: mors propè admota excutit; sometimes it is prophetical;
and we have known, that the soul when she is about to disrobe her self of her upper garment, sometime speaks rarely Magnifica verba: mors propè admota excutit; sometime it is prophetical;
sometimes God by a superinduced perswasion wrought by instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
sometime God by a superinduced persuasion wrought by Instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
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But so it was, that the thought of death dwelt long with her, and grew from the first steps of fancy and fear, to a consent, from thence to a strange credulity, and expectation of it;
But so it was, that the Thought of death dwelled long with her, and grew from the First steps of fancy and Fear, to a consent, from thence to a strange credulity, and expectation of it;
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For having a tender and soft, a delicate and fine constitution and breeding, she was tender to pain and apprehensive of it as a childs shoulder is of a load and burden: Grave est tenerae cervici jugum;
For having a tender and soft, a delicate and fine constitution and breeding, she was tender to pain and apprehensive of it as a child's shoulder is of a load and burden: Grave est Tender cervici jugum;
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But she believing the pangs of death were great, and the use and aids of reason little, had reason to fear lest they should do violence to her spirit and the decency of her resolution.
But she believing the pangs of death were great, and the use and aids of reason little, had reason to Fear lest they should do violence to her Spirit and the decency of her resolution.
and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
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and from his hand had received a label or scroll of the book of life, and there seen her name enrolled, she cried out aloud, [ Glory be to God on high:
and from his hand had received a label or scroll of the book of life, and there seen her name enrolled, she cried out aloud, [ Glory be to God on high:
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and a little glimps of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the spirit of comfort which God gives to his servants in strange and unknown manners, are infinitely far from illusions;
and a little glimpse of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the Spirit of Comfort which God gives to his Servants in strange and unknown manners, Are infinitely Far from illusions;
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But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
cc-acp pns11 vmb vbi vvn pc-acp vvi n2 cc n2 pp-f n1 p-acp dt vvg d n2 p-acp r-crq d j n1 vbds j-jn p-acp np1 cc p-acp d po31 n2.
I pray God I may feel those mercies on my death-bed that she felt, and that I may feel the same effect of my repentance which she feels of the many degrees of her innocence.
I pray God I may feel those Mercies on my deathbed that she felt, and that I may feel the same Effect of my Repentance which she feels of the many Degrees of her innocence.
pns11 vvb np1 pns11 vmb vvi d n2 p-acp po11 n1 cst pns31 vvd, cc cst pns11 vmb vvi dt d n1 pp-f po11 n1 r-crq pns31 vvz pp-f dt d n2 pp-f po31 n1.
and some guide to our lives, and some securitie to our conditions, to consider that God hath brought the piety of a yong Lady to the early rewards of a never ceasing,
and Some guide to our lives, and Some security to our conditions, to Consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing,
cc d n1 p-acp po12 n2, cc d n1 p-acp po12 n2, pc-acp vvi cst np1 vhz vvn dt n1 pp-f dt j n1 p-acp dt j n2 pp-f dt av vvg,
