A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ...
The Question, Whether we are obliged to love God so entirely, as that we may love nothing else with a love of desire, § 1. This Assertion is shew'd to be contrary, 1st, To our Prayers for our daily bread, § 2. 2dly, To God's Promises of temporal good Things, § 3. And to his Threats of temporal Evils, § 4. 3dly, To the Representation of them as God's Gifts and Blessings,
The Question, Whither we Are obliged to love God so entirely, as that we may love nothing Else with a love of desire, § 1. This Assertion is showed to be contrary, 1st, To our Prayers for our daily bred, § 2. 2dly, To God's Promises of temporal good Things, § 3. And to his Treats of temporal Evils, § 4. 3dly, To the Representation of them as God's Gifts and Blessings,
THE love of a Being infinitely Excellent in himself, and infinitely Beneficial to us, is so much our Duty and so much our Interest, 'tis such an excellent preservative against the Charms of sinful Pleasures,
THE love of a Being infinitely Excellent in himself, and infinitely Beneficial to us, is so much our Duty and so much our Interest, it's such an excellent preservative against the Charms of sinful Pleasures,
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such a Spring of sweet Contentment under all Conditions, and of entire resignation to the Will of our Beloved, that a good Man cannot, without Reluctancy of Mind,
such a Spring of sweet Contentment under all Conditions, and of entire resignation to the Will of our beloved, that a good Man cannot, without Reluctancy of Mind,
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and without those Temptations it may minister to Men not well affected unto Piety, and without those Misbodings it may create in those who are religiously enclined, I should not have given my self the uneasie task of contradicting the Opinions of Persons I so highly and so justly love and honour;
and without those Temptations it may minister to Men not well affected unto Piety, and without those Misbodings it may create in those who Are religiously inclined, I should not have given my self the uneasy task of contradicting the Opinions of Persons I so highly and so justly love and honour;
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declaring, That the love of God is exclusive of all other love ; that it requires us in Iustice to withdraw every straggling desire from the Creature ;
declaring, That the love of God is exclusive of all other love; that it requires us in justice to withdraw every straggling desire from the Creature;
If therefore no degree of love, or of desire, be due unto the Creature, but to the Creator only, by loving or desiring the Creature in any degree whatsoever, we must give the affection to the Creature which is only due to the Creator,
If Therefore no degree of love, or of desire, be due unto the Creature, but to the Creator only, by loving or desiring the Creature in any degree whatsoever, we must give the affection to the Creature which is only due to the Creator,
or however he deceives himself, does not truly love God. And, that whenever the Soul moves toward the Creature, it must necessarily forsake the Creator ;
or however he deceives himself, does not truly love God. And, that whenever the Soul moves towards the Creature, it must necessarily forsake the Creator;
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for, saith the Prophet, all that forsake thee shall be ashamed, and consumed. Now is it not strange Doctrine to affirm as certain, That we cannot truly love God,
for, Says the Prophet, all that forsake thee shall be ashamed, and consumed. Now is it not strange Doctrine to affirm as certain, That we cannot truly love God,
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that I forsake God, if I move towards meat when I am hungry, or drink when I am thirsty? Such Doctrines as these tend plainly to perswade Men, that God requires what they find opposite to their very Constitution,
that I forsake God, if I move towards meat when I am hungry, or drink when I am thirsty? Such Doctrines as these tend plainly to persuade Men, that God requires what they find opposite to their very Constitution,
In opposition to this new Opinion, I shall endeavour to shew, First, That it is manifestly and expresly contrary to the plain Dictates of the Holy Scripture,
In opposition to this new Opinion, I shall endeavour to show, First, That it is manifestly and expressly contrary to the plain Dictates of the Holy Scripture,
Desire being in English the same which NONLATINALPHABET and Concupiscentia are in Greek and Latin. Love is, saith Mr. N. a motion of the Soul towards Good,
Desire being in English the same which and Concupiscence Are in Greek and Latin. Love is, Says Mr. N. a motion of the Soul towards Good,
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For, 1. He hath made the desire of them the matter of our daily Prayer, requiring us to address unto him daily for our daily Bread. Now under the name of Bread it is agreed by all Interpreters that I have met with, that all things needful to the sustaining and the comfort of this present Life are comprehended;
For, 1. He hath made the desire of them the matter of our daily Prayer, requiring us to address unto him daily for our daily Bred. Now under the name of Bred it is agreed by all Interpreters that I have met with, that all things needful to the sustaining and the Comfort of this present Life Are comprehended;
And so to beg his Blessing not only on our honest Labours, and endeavours to obtain and to preserve what is needful for the Support and Comfort of our selves,
And so to beg his Blessing not only on our honest Labours, and endeavours to obtain and to preserve what is needful for the Support and Comfort of our selves,
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and our dependants, but also on our Flocks and Herds, and on all those Fruits of the Earth he hath provided for the use of Man. Prayer therefore being the desire of some good thing from God, two things are evident, which destroy the Foundation of this Imagination;
and our dependants, but also on our Flocks and Herds, and on all those Fruits of the Earth he hath provided for the use of Man. Prayer Therefore being the desire of Some good thing from God, two things Are evident, which destroy the Foundation of this Imagination;
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1. That our Bread is our Good. 2. That we may lawfully desire, and therefore love all that in this Petition is comprehended under the name of daily Bread.
1. That our Bred is our Good. 2. That we may lawfully desire, and Therefore love all that in this Petition is comprehended under the name of daily Bred.
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Again, St. Paul condemns those Hereticks who taught Men to abstain from meats which God hath created to be received with thanksgiving of them who believe,
Again, Saint Paul condemns those Heretics who taught Men to abstain from Meats which God hath created to be received with thanksgiving of them who believe,
Secondly, Hence we learn also, That every Creature which is thus good for us, must be desired of God, it being Sanctified or fitted for our use, NONLATINALPHABET, by Intercession to God for the Enjoyment of it.
Secondly, Hence we Learn also, That every Creature which is thus good for us, must be desired of God, it being Sanctified or fitted for our use,, by Intercession to God for the Enjoyment of it.
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Secondly, God moves us to the performance of our Duty by the promise of these temporal good Things, to walk in the ways of wisdom, because length of days are in her right hand,
Secondly, God moves us to the performance of our Duty by the promise of these temporal good Things, to walk in the ways of Wisdom, Because length of days Are in her right hand,
To Works of Charity, because the liberal soul shall be made full, and he that watereth shall be watered again, and he that soweth plentifully shall reap plentifully ;
To Works of Charity, Because the liberal soul shall be made full, and he that Waters shall be watered again, and he that Soweth plentifully shall reap plentifully;
Moreover, our blessed Saviour promiseth to them who forsake Houses and Lands and Life, for his sake and the Gospel's, an hundred fold here, and afterwards eternal life.
Moreover, our blessed Saviour promises to them who forsake Houses and Lands and Life, for his sake and the Gospel's, an hundred fold Here, and afterwards Eternal life.
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since what we are not to affect, or to desire at all, of that we are not to affect or to desire the Encrease? Or why doth Peter say to Christ, We have left all (these things) and followed thee, what shall we have? Doth not the Question plainly suppose, That leaving of these things was that for which they might expect a Recompence? Which sure they could not do for leaving only that which was not in it self desirable, which was not good,
since what we Are not to affect, or to desire At all, of that we Are not to affect or to desire the Increase? Or why does Peter say to christ, We have left all (these things) and followed thee, what shall we have? Does not the Question plainly suppose, That leaving of these things was that for which they might expect a Recompense? Which sure they could not do for leaving only that which was not in it self desirable, which was not good,
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3. God threatens, to deter Men from their Sins, That he would, as a token of his Indignation, deprive them of these temporal Good things, That they should then be cursed in their basket. and store, in the fruit of their body, of their land, of their kine and Sheep:
3. God threatens, to deter Men from their Sins, That he would, as a token of his Indignation, deprive them of these temporal Good things, That they should then be cursed in their basket. and store, in the fruit of their body, of their land, of their kine and Sheep:
Again, this is one of God's Motives to engage his People to depart from evil, That their iniquities witheld good things from them, That therefore were the showers witheld, and the latter rain fail'd ;
Again, this is one of God's Motives to engage his People to depart from evil, That their iniquities withheld good things from them, That Therefore were the showers withheld, and the latter rain failed;
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Now, if these temporal Enjoyments were not indeed good things, why is the witholding of them stiled the witholding of good things from them? If they were not fit Objects of Desire, where is the punishment in the withdrawing them? or where is the motive to depart from evil, that they might prevent these things?
Now, if these temporal Enjoyments were not indeed good things, why is the withholding of them styled the withholding of good things from them? If they were not fit Objects of Desire, where is the punishment in the withdrawing them? or where is the motive to depart from evil, that they might prevent these things?
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4. God hath sufficiently informed us, That these things are truly good for, and fit to be desired by us, by declaring, That they are his Blessings, his peculiar Gifts:
4. God hath sufficiently informed us, That these things Are truly good for, and fit to be desired by us, by declaring, That they Are his Blessings, his peculiar Gifts:
That riches and honour come of him, That he giveth corn, and wine, and oyl, and that his blessing maketh rich, and that he giveth power to get wealth ;
That riches and honour come of him, That he gives corn, and wine, and oil, and that his blessing makes rich, and that he gives power to get wealth;
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All which things plainly shew that in the Language of the holy Ghost, whatever Metaphysicks may say to the contrary, these outward Blessings were their Goods.
All which things plainly show that in the Language of the holy Ghost, whatever Metaphysics may say to the contrary, these outward Blessings were their Goods.
That this is his Portion. To receive them, is to receive good at the hand of God, Job 2.10. to be silled with them, is to be filled with goodness, Psal. 107.9. Jer. 31.14. to use them freely, is to fill our soul with good, Eccl. 6.3. to promise these things, is to promise good to them, Deut. 30 9. Jer. 32.42. to give them, is to do them good, Jer. 33.9. to deny them to our selves, is to bereave our souls of good, Eccl. 4.8. and to withold them from the Poor, is to withold good from him to whom it is due, Pro. 3.27.
That this is his Portion. To receive them, is to receive good At the hand of God, Job 2.10. to be silled with them, is to be filled with Goodness, Psalm 107.9. Jer. 31.14. to use them freely, is to fill our soul with good, Ecclesiastes 6.3. to promise these things, is to promise good to them, Deuteronomy 30 9. Jer. 32.42. to give them, is to do them good, Jer. 33.9. to deny them to our selves, is to bereave our Souls of good, Ecclesiastes 4.8. and to withhold them from the Poor, is to withhold good from him to whom it is due, Pro 3.27.
This also by our Saviour is represented as a Demonstration of God's Love to all, That he maketh his Sun to rise on the evil and the good, and sendeth rain on the just, and on the unjust.
This also by our Saviour is represented as a Demonstration of God's Love to all, That he makes his Sun to rise on the evil and the good, and sends rain on the just, and on the unjust.
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By this he sheweth himself kind to the unthankful, and to the evil. They therefore who do absolutely deny that these are our good things, i. e. things which do good to us, they leave God without a Witness of his Goodness to the Heathen World,
By this he shows himself kind to the unthankful, and to the evil. They Therefore who doe absolutely deny that these Are our good things, i. e. things which do good to us, they leave God without a Witness of his goodness to the Heathen World,
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than that he should eat, and drink, and make his Soul enjoy good, or delight himself in the fruits of his labour, Eccles. 2.24. and rejoyce in his own works, ch. 3.13, 22. And for neglect of serving God with chearfulness and gladness of heart in the abundance of all things, i. e.
than that he should eat, and drink, and make his Soul enjoy good, or delight himself in the fruits of his labour, Eccles. 2.24. and rejoice in his own works, changed. 3.13, 22. And for neglect of serving God with cheerfulness and gladness of heart in the abundance of all things, i. e.
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and in thirst, and in nakedness, and in want of all (good) things. These things, saith the Apostle, God hath created to be received with thanksgiving ;
and in thirst, and in nakedness, and in want of all (good) things. These things, Says the Apostle, God hath created to be received with thanksgiving;
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and God expecteth we should continually bless him for them, saying to his own people, when thou hast eaten, and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee.
and God Expects we should continually bless him for them, saying to his own people, when thou hast eaten, and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee.
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if we are to rejoyce in them, if the abundance of them should create in us Chearfulness and Gladness of Heart, they must be a fit ground of Joy and Gladness,
if we Are to rejoice in them, if the abundance of them should create in us Cheerfulness and Gladness of Heart, they must be a fit ground of Joy and Gladness,
Even in Paradice God found Employment for our Industry, requiring the Man that he had put into it to dress it, and to keep it, and so by Industry to sustain his Life;
Even in Paradise God found Employment for our Industry, requiring the Man that he had put into it to dress it, and to keep it, and so by Industry to sustain his Life;
and to secure his Pleasure, when he was turned out thence, God laid the Burthen upon him and his Posterity, That in the sweat of their faces they should eat their bread, till they returned unto the ground.
and to secure his Pleasure, when he was turned out thence, God laid the Burden upon him and his Posterity, That in the sweat of their faces they should eat their bred, till they returned unto the ground.
We have hands also suted for Work, and Strength enabling us to labour, and Reason to contrive how to employ that Labour in procuring the things we want.
We have hands also suited for Work, and Strength enabling us to labour, and Reason to contrive how to employ that Labour in procuring the things we want.
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All which things shew, even without a Revelation, That Divine Wisdom did intend that we should live in the Exercise of Industry to procure these things, and not well without it;
All which things show, even without a Revelation, That Divine Wisdom did intend that we should live in the Exercise of Industry to procure these things, and not well without it;
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But now imagin these temporal Enjoyments not to our good, not proper Objects of our Desire, not worthy of the name of temporal Blessings, you cut off all Motives to this Industry;
But now imagine these temporal Enjoyments not to our good, not proper Objects of our Desire, not worthy of the name of temporal Blessings, you Cut off all Motives to this Industry;
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Now where there is nothing good for me, nothing desirable, no Blessing to be obtained by Labour, 'tis certain that there is no ground or motive unto Labour.
Now where there is nothing good for me, nothing desirable, no Blessing to be obtained by Labour, it's certain that there is no ground or motive unto Labour.
And therefore, to excite us to this Industry, God hath engaged to give to the diligent pursuit of these things, 1 Prosperous Success, declaring, That the soul of the diligent shall be made fat, whilst the sluggard desireth, and hath nothing : 2 Plentiful Accommodations for our Sustenance;
And Therefore, to excite us to this Industry, God hath engaged to give to the diligent pursuit of these things, 1 Prosperous Success, declaring, That the soul of the diligent shall be made fat, while the sluggard Desires, and hath nothing: 2 Plentiful Accommodations for our Sustenance;
First, That God hath not forbidden the Desire, or denied us the Enjoyment of any worldly Pleasure, which is truly NONLATINALPHABET, a Pleasure that doth call for no Repentance,
First, That God hath not forbidden the Desire, or denied us the Enjoyment of any worldly Pleasure, which is truly, a Pleasure that does call for no Repentance,
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For wherefore hath he given to us Organs capable of great and exquisite Delight in all our Senses? Wherefore hath he caused the fruitful Earth to furnish us with things so grateful to the Palat,
For Wherefore hath he given to us Organs capable of great and exquisite Delight in all our Senses? Wherefore hath he caused the fruitful Earth to furnish us with things so grateful to the Palate,
so fragrant to the Smell, so pleasant to the Eye? Did he not give us the free use of these Enjoyments, provided that we take this freedom with Moderation and Discretion, use it with Thankfulness,
so fragrant to the Smell, so pleasant to the Eye? Did he not give us the free use of these Enjoyments, provided that we take this freedom with Moderation and Discretion, use it with Thankfulness,
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Moreover what are these natural Appetites, but natural Desires? What is it that gratifies them but the Enjoyment of the thing desired? I must have therefore implanted in me by the God of Nature,
Moreover what Are these natural Appetites, but natural Desires? What is it that gratifies them but the Enjoyment of the thing desired? I must have Therefore implanted in me by the God of Nature,
What therefore doth the good Lady mean when she affirms so positively, That if he desire the Creature as the true cause of our Pleasure, it is so far from being our good, that it certainly becomes our evil.
What Therefore does the good Lady mean when she affirms so positively, That if he desire the Creature as the true cause of our Pleasure, it is so Far from being our good, that it Certainly becomes our evil.
or Wine, as the true cause of making glad my Heart? This she can only mean upon the account of that new Invention of Mr. Mal Branch 's, That God is the immediate and efficient Cause of all our pleasing Sensations:
or Wine, as the true cause of making glad my Heart? This she can only mean upon the account of that new Invention of Mr. Malachi Branch is, That God is the immediate and efficient Cause of all our pleasing Sensations:
Now that being but an invention of yesterday, spick and span new Philosophy, not discovered till this last Age, all precedent Ages, according to this Doctrine, lay under a necessity of sinning.
Now that being but an invention of yesterday, spick and span new Philosophy, not discovered till this last Age, all precedent Ages, according to this Doctrine, lay under a necessity of sinning.
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and therefore forced still to believe the Scripture, when it saith, that Wine maketh glad the heart of man, and that bread comforts his heart. And when it speaks of pleasant Bread, and pleasant Fruits, and of Chambers filled with all precious and pleasant Riches, and of the sweetness of the Honey and the Honey-comb.
and Therefore forced still to believe the Scripture, when it Says, that Wine makes glad the heart of man, and that bred comforts his heart. And when it speaks of pleasant Bred, and pleasant Fruits, and of Chambers filled with all precious and pleasant Riches, and of the sweetness of the Honey and the Honeycomb.
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for if so, why hath he planted in us such a natural thirst after it? Why doth he promise it so oft as the reward of Wisdom? Why hath he told us, A good name is rather to be chosen than great riches ;
for if so, why hath he planted in us such a natural thirst After it? Why does he promise it so oft as the reward of Wisdom? Why hath he told us, A good name is rather to be chosen than great riches;
that it is better than the precious Ointment? Why hath he made it our Duty to pursue whatever is praise-worthy, honourable, and of good report? Why hath he made it a commendation of Faith, that by it the Elders obtained a good report? Why hath he ordered matters so,
that it is better than the precious Ointment? Why hath he made it our Duty to pursue whatever is praiseworthy, honourable, and of good report? Why hath he made it a commendation of Faith, that by it the Elders obtained a good report? Why hath he ordered matters so,
but also to be nourished and sustained by them, hath sufficiently intimated that it is his pleasure that we should in reasonable measure desire and enjoy them, otherwise his care would have been vain, and his works useless;
but also to be nourished and sustained by them, hath sufficiently intimated that it is his pleasure that we should in reasonable measure desire and enjoy them, otherwise his care would have been vain, and his works useless;
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and do praise him for them, can it be needful to spend more words in confutation of a Paradox, which all Men do renounce in Speculation or in Practice;
and do praise him for them, can it be needful to spend more words in confutation of a Paradox, which all Men do renounce in Speculation or in Practice;
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Whosoever looks into the Prayer of Dedication, made by Solomon, will find it is imploy'd in begging temporal Mercies for the Iews in answer to their Prayer, viz. in asking deliverance from that Pestilence which destroyed their Lives;
Whosoever looks into the Prayer of Dedication, made by Solomon, will find it is employed in begging temporal mercies for the Iews in answer to their Prayer, viz. in asking deliverance from that Pestilence which destroyed their Lives;
The Ancient Liturgies pray'd always thus, Let us beseech the Lord to give us a temperate Air, gentle Showers, refreshing Dews, and plenty of all Fruits;
The Ancient Liturgies prayed always thus, Let us beseech the Lord to give us a temperate Air, gentle Showers, refreshing Dews, and plenty of all Fruits;
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for opening his hand, and filling all things living with plenteousness ? How punctual is our Liturgy, in giving thanks for our Creation, Preservation, and all the Blessings of this Life ;
for opening his hand, and filling all things living with plenteousness? How punctual is our Liturgy, in giving thanks for our Creation, Preservation, and all the Blessings of this Life;
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or to impair the sense of Divine Goodness in affording them, then thus to represent them as things which good Men do not need, cannot desire, and ought not to affect.
or to impair the sense of Divine goodness in affording them, then thus to represent them as things which good Men do not need, cannot desire, and ought not to affect.
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Thirdly, This Doctrine tends to depreciate the divine Gifts, to undervalue all God's temporal Blessings, to cause Men to despise and slight his temporal Promises,
Thirdly, This Doctrine tends to depreciate the divine Gifts, to undervalue all God's temporal Blessings, to cause Men to despise and slight his temporal Promises,
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or slight these Promises, than by thus solemnly declaring they contain nothing in them which a good Man can desire or affect? What motive can such Promises afford us, to serve the Lord with chearfulness and gladness of heart i• the abundance of all things? And if the temporal Evils which God threatens, are not to be valued,
or slight these Promises, than by thus solemnly declaring they contain nothing in them which a good Man can desire or affect? What motive can such Promises afford us, to serve the Lord with cheerfulness and gladness of heart i• the abundance of all things? And if the temporal Evils which God threatens, Are not to be valued,
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why should we be afraid of them? Or what effect can they have on us to deter us from the evil of our ways? To engage us to love God only, the incomparable Lady desires us to consider, That this is the best way to secure to us that which we are so fond of,
why should we be afraid of them? Or what Effect can they have on us to deter us from the evil of our ways? To engage us to love God only, the incomparable Lady Desires us to Consider, That this is the best Way to secure to us that which we Are so found of,
and consequently something desirable? Why therefore doth she say, That in all reason Creatures ought not to be thought desirable? Hath she not told us, That the desire of God,
and consequently something desirable? Why Therefore does she say, That in all reason Creatures ought not to be Thought desirable? Hath she not told us, That the desire of God,
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and the desire of the Creature in their own natures, are incompatible? Why therefore doth she move us by this consideration, to secure to our selves what we may not desire? Doth she not add, That he that desires any thing besides God, what ever he pretends,
and the desire of the Creature in their own nature's, Are incompatible? Why Therefore does she move us by this consideration, to secure to our selves what we may not desire? Does she not add, That he that Desires any thing beside God, what ever he pretends,
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And that the Soul that moves toward the Creature, must necessarily forsake the Creator? Why then did she her self propose this Argument to move us to the Enjoyment, and consequently to the desire of the Creature? She did it doubtless because she found this was God's motive to seek first the Kingdom of God the Righteousness thereof, that then all things else shall be added to us ;
And that the Soul that moves towards the Creature, must necessarily forsake the Creator? Why then did she her self propose this Argument to move us to the Enjoyment, and consequently to the desire of the Creature? She did it doubtless Because she found this was God's motive to seek First the Kingdom of God the Righteousness thereof, that then all things Else shall be added to us;
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for may we not desire what God doth promise? If then he promiseth these Creatures as the reward of Godliness, and seeking first his Kingdom, can the desire of what he thus hath promised be incompatible with the desire of God ? Can we forsake the Creator, by moving towards what he thus excites us to? Can we cease truly to love God, by desiring that which he doth promise?
for may we not desire what God does promise? If then he promises these Creatures as the reward of Godliness, and seeking First his Kingdom, can the desire of what he thus hath promised be incompatible with the desire of God? Can we forsake the Creator, by moving towards what he thus excites us to? Can we cease truly to love God, by desiring that which he does promise?
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For it makes God encourage us to the performance of our Duty, by promising, that we cannot move towards without forsaking him, nor desire without doing that which is inconsistent with true love to God.
For it makes God encourage us to the performance of our Duty, by promising, that we cannot move towards without forsaking him, nor desire without doing that which is inconsistent with true love to God.
that he hath caused the Herb to grow for the service of Man, Wine to make glad, and Bread to strengthen Man's heart, and yet will not permit us to desire that Bread which gives us strength,
that he hath caused the Herb to grow for the service of Man, Wine to make glad, and Bred to strengthen Man's heart, and yet will not permit us to desire that Bred which gives us strength,
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for what he requires us totally to withdraw our desires from? Has God required as an act of Justice that we shou•d not desire what he, by promising as the rewa•d of our Obedience, doth even cou•t us to desire;
for what he requires us totally to withdraw our Desires from? Has God required as an act of justice that we shou•d not desire what he, by promising as the rewa•d of our obedience, does even cou•t us to desire;
and by those Appetites he hath implanted in us, doth even force us to d•si•e? 〈 ◊ 〉 it kindness to our selves to hate our ow• ••esh, as the Apostle intimates he doth, who takes not care to to nourish it? Is it kindness to our selves not to desire for our selves that which is needful for the Body? How then can it be Charity to give that to others, which out of kindness we desire not to our own selves?
and by those Appetites he hath implanted in us, does even force us to d•si•e? 〈 ◊ 〉 it kindness to our selves to hate our ow• ••esh, as the Apostle intimates he does, who Takes not care to to nourish it? Is it kindness to our selves not to desire for our selves that which is needful for the Body? How then can it be Charity to give that to Others, which out of kindness we desire not to our own selves?
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Is it our interest not to desire Food convenient for us, or is it for our Honour to think the Blessings God hath promised not worth a wish? Can it be unjust to gratifie my natural Appetites, according to the intention of the God of Nature? Can the regular application of the Faculty of desire to such Objects as are agreeable to our Nature, be either unjust or unsafe? Why then doth she here give us this as the Definition of that Pleasure which she declares to be the grand motive to Action?
Is it our Interest not to desire Food convenient for us, or is it for our Honour to think the Blessings God hath promised not worth a wish? Can it be unjust to gratify my natural Appetites, according to the intention of the God of Nature? Can the regular application of the Faculty of desire to such Objects as Are agreeable to our Nature, be either unjust or unsafe? Why then does she Here give us this as the Definition of that Pleasure which she declares to be the grand motive to Actium?
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To avoid the seeming Inconsistence betwixt the Love of God only, and the love of my Neighbour as my self, it is said, That the Love of God with all our Heart enjoined in the First Commandment, is the love of Desire;
To avoid the seeming Inconsistence betwixt the Love of God only, and the love of my Neighbour as my self, it is said, That the Love of God with all our Heart enjoined in the First Commandment, is the love of Desire;
the love of my Neighbour required in the Second, is only Love of Benevolence, §. 1. To take off this Evasion it is proved, First, That the Love of God required in the Injunction to love him with all our hearts, &c. cannot be discharged by a love of Desire only,
the love of my Neighbour required in the Second, is only Love of Benevolence, §. 1. To take off this Evasion it is proved, First, That the Love of God required in the Injunction to love him with all our hearts, etc. cannot be discharged by a love of Desire only,
yet neither is it love of Benevolence, or wishing well to him only, but to the due performance of it, a desire of the Creature is necessary, §. 3. Thirdly, That the love of our selves, our Relatives, our Neighbour,
yet neither is it love of Benevolence, or wishing well to him only, but to the due performance of it, a desire of the Creature is necessary, §. 3. Thirdly, That the love of our selves, our Relatives, our Neighbour,
and obstructs our love to God, and is the rise of our inordinate Affections to the World, §. 4. Fourthly, That though the Command to l•ve our Neighbour as our selves, doth not requir• us to love our Neighbour as our good,
and obstructs our love to God, and is the rise of our inordinate Affections to the World, §. 4. Fourthly, That though the Command to l•ve our Neighbour as our selves, does not requir• us to love our Neighbour as our good,
and desire of the C••ature, destroys the Foundation of these two 〈 ◊ 〉 Virtues, Iustice and Charity, §. 6. It also casts a great Contempt upon the Works both of Creation and of Providence, §. 7. I Proceed now to my Second Head, viz. to shew, that this Exposition of the Precept, to love God with all our hearts, renders it contrary to the following Command, enjoining us to love our Neighbour as our selves.
and desire of the C••ature, Destroys the Foundation of these two 〈 ◊ 〉 Virtues, justice and Charity, §. 6. It also Cast a great Contempt upon the Works both of Creation and of Providence, §. 7. I Proceed now to my Second Head, viz. to show, that this Exposition of the Precept, to love God with all our hearts, renders it contrary to the following Command, enjoining us to love our Neighbour as our selves.
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I must needs conclude, that when such a sense is put upon one Precept as causes it to clash and interfere with another, it cannot be the genuine meaning of it;
I must needs conclude, that when such a sense is put upon one Precept as Causes it to clash and interfere with Another, it cannot be the genuine meaning of it;
and if I cannot make over the whole of my desire to God, without defaulking from that portion of love he has assigned my Neighbour, I must of necessity set the signification of that Precept to a lower pitch,
and if I cannot make over the Whole of my desire to God, without defaulking from that portion of love he has assigned my Neighbour, I must of necessity Set the signification of that Precept to a lower pitch,
Thus Mr. N. 'Tis most certain, that the most entire love of God, enjoined in the first Commandment, does by no means exclude the love of our Neighbour ▪ enjoined in the second, in case these two loves be of two different kinds;
Thus Mr. N. It's most certain, that the most entire love of God, enjoined in the First Commandment, does by no means exclude the love of our Neighbour ▪ enjoined in the second, in case these two loves be of two different Kinds;
the former suppose love of Desire, and the latter love of Benevolence, there being no manner of Repugnancy between the desiring none but God, and the wishing well to Men.
the former suppose love of Desire, and the latter love of Benevolence, there being no manner of Repugnancy between the desiring none but God, and the wishing well to Men.
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yet neither is it love of Benevolence only, but that to the due performance of it a desire of the Creature is requisite, which is sufficient to consute the Hypothesis, That the love of God required in the command, To love God with all our hearts, is exclusive of the love of the Creature.
yet neither is it love of Benevolence only, but that to the due performance of it a desire of the Creature is requisite, which is sufficient to consute the Hypothesis, That the love of God required in the command, To love God with all our hearts, is exclusive of the love of the Creature.
3 dly, That the love of Benevolence allowed by Mr. N. and his good Lady, is indeed that love which chiefly opposeth and obstructeth our true love to God,
3 dly, That the love of Benevolence allowed by Mr. N. and his good Lady, is indeed that love which chiefly Opposeth and obstructeth our true love to God,
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4 thly, That though this Precept, Thou shalt love thy Neighbour as thy self, cannot be well supposed to command us to desire our Neighbour as our good, yet is it not only lawful,
4 thly, That though this Precept, Thou shalt love thy Neighbour as thy self, cannot be well supposed to command us to desire our Neighbour as our good, yet is it not only lawful,
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For is the desire of Enjoying him all that he desires from us, to testifie and express our love to him? Doth he not require upon this account that we should be zealous in the promotion of his Honour? That we should rejoice in every thing by which his Holy Name is Glorified? That we should promote,
For is the desire of Enjoying him all that he Desires from us, to testify and express our love to him? Does he not require upon this account that we should be zealous in the promotion of his Honour? That we should rejoice in every thing by which his Holy Name is Glorified? That we should promote,
as much as in us lies, the advancement of Piety, and Holiness, and Righteousness, because these things are acceptable and well pleasing to him? That we should endeavour the Repentance of the Sinner, because this creates joy in Heaven, and God is highly pleased with it? Are we not therefore to be filled with the Fruits of Righteousness, because they tend to the Praise and Glory of God? Must not not our Works shine before Men, that we may glorifie our heavenly Father? Yea, whether we eat or drink,
as much as in us lies, the advancement of Piety, and Holiness, and Righteousness, Because these things Are acceptable and well pleasing to him? That we should endeavour the Repentance of the Sinner, Because this creates joy in Heaven, and God is highly pleased with it? are we not Therefore to be filled with the Fruits of Righteousness, Because they tend to the Praise and Glory of God? Must not not our Works shine before Men, that we may Glorify our heavenly Father? Yea, whither we eat or drink,
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and industrious to prevent whatever tends to the Dishonour of his Holy Name? Doth he not enjoin us to do good to others for his sake? to love his House, his Ministers, his Servants,
and Industria to prevent whatever tends to the Dishonour of his Holy Name? Does he not enjoin us to do good to Others for his sake? to love his House, his Ministers, his Servants,
or Life it self, but only deliberates how he may reserve them for the most opportune season of spending them freely in his Beloved's Service? Doth she not in all this speak of the Love of Benevolence? Are not all these Acts of Benevolent affection to God? When we are thus zealously concerned for the Honour of our Neighbour,
or Life it self, but only deliberates how he may reserve them for the most opportune season of spending them freely in his Beloved's Service? Does she not in all this speak of the Love of Benevolence? are not all these Acts of Benevolent affection to God? When we Are thus zealously concerned for the Honour of our Neighbour,
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do we not by these things shew our love of Benevolence to our Neighbour? Why therefore may we not be said to testifie and express our good will to God, by doing the like things towards him.
do we not by these things show our love of Benevolence to our Neighbour? Why Therefore may we not be said to testify and express our good will to God, by doing the like things towards him.
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The Excellent Dr. Barrow not only makes it one Property of true Love to God, to bear the greatest good will towards him, but also saith, There wants not sufficient matter of exercising good will, both in Affection and Action towards God;
The Excellent Dr. Barrow not only makes it one Property of true Love to God, to bear the greatest good will towards him, but also Says, There Wants not sufficient matter of exercising good will, both in Affection and Actium towards God;
and accept it, of doing good ▪ to him by our concurrence with him in promoting those things which he approves and delights in, and in removing the contrary.
and accept it, of doing good ▪ to him by our concurrence with him in promoting those things which he approves and delights in, and in removing the contrary.
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Doth not the comparison require, that the Love mentioned should relate to the same kind of love? If then the love of Father and and Mother be only that of Benevolence,
Does not the comparison require, that the Love mentioned should relate to the same kind of love? If then the love of Father and and Mother be only that of Benevolence,
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We also may consider him according to his immitable Perfections, and his communicable Attributes, viz. his Holiness and Righteousness, his Truth and Faithfulness, his Goodness and Mercy.
We also may Consider him according to his imitable Perfections, and his communicable Attributes, viz. his Holiness and Righteousness, his Truth and Faithfulness, his goodness and Mercy.
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Now these being the Excellencies and Perfections of his own Nature, which he cannot chuse but love and delight in, he is pleased to express himself as one who very much desires that all his Subjects should be like him in them,
Now these being the Excellencies and Perfections of his own Nature, which he cannot choose but love and delight in, he is pleased to express himself as one who very much Desires that all his Subject's should be like him in them,
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And therefore Crellius and Carrellaeus do well inform us, That the love of God is strictly and most properly taken for that affection by which we desire that those things which are grateful to God may be done by us and others:
And Therefore Crellius and Carrellaeus do well inform us, That the love of God is strictly and most properly taken for that affection by which we desire that those things which Are grateful to God may be done by us and Others:
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and if that love be fervent, endeavour, as we are able, to effect it, and chiefly are concerned that he whom we love may enjoy what is grateful and profitable to him.
and if that love be fervent, endeavour, as we Are able, to Effect it, and chiefly Are concerned that he whom we love may enjoy what is grateful and profitable to him.
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And indeed the desire of enjoying God as the chiefest good, is so natural, so deeply rooted in self-Love, that it bears an affinity to that general desire of Happiness, which Philosophers will not allow to be Virtuous,
And indeed the desire of enjoying God as the chiefest good, is so natural, so deeply rooted in self-Love, that it bears an affinity to that general desire of Happiness, which Philosophers will not allow to be Virtuous,
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the desire that he may be Glorified by others, and that he may not be Dishonoured by them, is the desire of that on which our Happiness doth not depend,
the desire that he may be Glorified by Others, and that he may not be Dishonoured by them, is the desire of that on which our Happiness does not depend,
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And if it cannot be denied that this is true and genuine love of God, it cannot be denied that this love also is required in the Command, To love the Lord with all our Heart, and all our Soul ;
And if it cannot be denied that this is true and genuine love of God, it cannot be denied that this love also is required in the Command, To love the Lord with all our Heart, and all our Soul;
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And of this St. Iames sufficiently informs us, when he saith, That to wish well to our Brother, to wish he may be warm and cloathed, without affording him, NONLATINALPHABET, the things which are profitable to the Body, is an unprofitable piece of Charity.
And of this Saint James sufficiently informs us, when he Says, That to wish well to our Brother, to wish he may be warm and clothed, without affording him,, the things which Are profitable to the Body, is an unprofitable piece of Charity.
For can we feed the Hungry, or give drink to the Thirsty, without desiring to have Food and Drink to give them? Can we take the Stranger in, without desiring an House in which we may receive him? Or Cloath the Naked, without desiring to have wherewith to Cloath him? 'Tis therefore certain, that we cannot discharge this Christian Duty to our Neighbour, without a desire of,
For can we feed the Hungry, or give drink to the Thirsty, without desiring to have Food and Drink to give them? Can we take the Stranger in, without desiring an House in which we may receive him? Or Cloth the Naked, without desiring to have wherewith to Cloth him? It's Therefore certain, that we cannot discharge this Christian Duty to our Neighbour, without a desire of,
and all the Necessaries of this present Life? If then we are to love our Neighbour as our selves, that love must certainly engage us to desire for our Brother the continuance of Life, Health, Ease and Comfort,
and all the Necessaries of this present Life? If then we Are to love our Neighbour as our selves, that love must Certainly engage us to desire for our Brother the Continuance of Life, Health, Ease and Comfort,
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and from the Vice of Self-love, by which we mean a Craving, N. B. and seeking after more than comes to a Man's share, without having any regard to the Community,
and from the Vice of Self-love, by which we mean a Craving, N. B. and seeking After more than comes to a Man's share, without having any regard to the Community,
I Answer, Let this be granted, hath he not in these words said enough to destroy his own Hypothesis, That the Creature must not be desired as our Good? For if Self-love be a desire of something good to my self,
I Answer, Let this be granted, hath he not in these words said enough to destroy his own Hypothesis, That the Creature must not be desired as our Good? For if Self-love be a desire of something good to my self,
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Both Scripture and Reason most undoubtedly declare the contrary; for Self-Preservation, and the continuance of Life, are the natural Desires of all Men:
Both Scripture and Reason most undoubtedly declare the contrary; for Self-Preservation, and the Continuance of Life, Are the natural Desires of all Men:
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Now these are truly a Desire of our selves, that is of something of our selves which we have not already, and yet this desire of Life, and love of many Days, being only the desire of what God doth promise as the Reward of our Obedience;
Now these Are truly a Desire of our selves, that is of something of our selves which we have not already, and yet this desire of Life, and love of many Days, being only the desire of what God does promise as the Reward of our obedience;
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When Christ requires us to love him more than Life it self, and God enjoins his People to obey his Precepts, that they may live, do not all these things teach us, That the continuance of Life is a thing desirable,
When christ requires us to love him more than Life it self, and God enjoins his People to obey his Precepts, that they may live, do not all these things teach us, That the Continuance of Life is a thing desirable,
For if our Being is in it self a Good, must it not be our Good? Must not the continuance of it be the continuance of our Good? Doth it not therefore lay an Obligation on us to love our Creator,
For if our Being is in it self a Good, must it not be our Good? Must not the Continuance of it be the Continuance of our Good? Does it not Therefore lay an Obligation on us to love our Creator,
because we by receiving it have received Good from him? And if our Being is the Being of our selves, must not the love of it be the love of our selves? and the desire of the continuance of it, be the desire of the continuance of our selves.
Because we by receiving it have received Good from him? And if our Being is the Being of our selves, must not the love of it be the love of our selves? and the desire of the Continuance of it, be the desire of the Continuance of our selves.
From hence particularly, by a manifest Extraction, are derived those chief and common Vices, Pride, Ambition, Envy, Avarice, Intemperance, Injustice, Uncharitableness, Peevishness, Stubbornness, Discontent, and Impatience. For,
From hence particularly, by a manifest Extraction, Are derived those chief and Common Vices, Pride, Ambition, Envy, Avarice, Intemperance, Injustice, Uncharitableness, Peevishness, Stubbornness, Discontent, and Impatience. For,
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We desire to be not only full in our Enjoyment, but free and absolute in our Dominion of Things, not only secure from needing the Succour of other Men,
We desire to be not only full in our Enjoyment, but free and absolute in our Dominion of Things, not only secure from needing the Succour of other Men,
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We can refuse our dear selves no satisfaction, although unreasonable and hurtful, therefore we so greedily gratifie sensual Appetites in unlawful, or excessive Enjoyments of Pleasure.
We can refuse our dear selves no satisfaction, although unreasonable and hurtful, Therefore we so greedily gratify sensual Appetites in unlawful, or excessive Enjoyments of Pleasure.
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and Observance of their Laws, that we cannot contentedly acquiesce in the Station or Portion assigned us by Providence, that we cannot patiently support our Condition,
and Observance of their Laws, that we cannot contentedly acquiesce in the Station or Portion assigned us by Providence, that we cannot patiently support our Condition,
In fine, if surveying all the several kinds of naughty Dispositions in our Souls, and of Miscarriages in our Lives, we do scan their particular Nature,
In fine, if surveying all the several Kinds of naughty Dispositions in our Souls, and of Miscarriages in our Lives, we do scan their particular Nature,
or inconsistent with it, because it is love of Benevolence? But will Mr. N. or his Good Lady, by reason of the mischievous Effects of this Self-love, this love of Life, perswade the World that no Man ought to love himself at all,
or inconsistent with it, Because it is love of Benevolence? But will Mr. N. or his Good Lady, by reason of the mischievous Effects of this Self-love, this love of Life, persuade the World that no Man ought to love himself At all,
and those especially which are taken from the Consideration of the Danger of the Love of the Creature, they would soon perceive they were of equal Force against all love of our selves, and of our lives.
and those especially which Are taken from the Consideration of the Danger of the Love of the Creature, they would soon perceive they were of equal Force against all love of our selves, and of our lives.
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And by a comparative hatred of them, for, He, saith Christ, that hateth not Father and Mother, Wife and Children, Brothers and Sisters — cannot be my Disciple.
And by a comparative hatred of them, for, He, Says christ, that hates not Father and Mother, Wife and Children, Brother's and Sisters — cannot be my Disciple.
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Moreover, doth not Experience convince us, that from the excessive love we bear to our Relations, beloved Sects and Parties, mostly proceeds that Strife, Debate and Variance, those Quarrels and Contentions, that Wrath, Hatred, Envy, Bitterness of Spirit; those Schisms, Factions and Seditions; those Animosities and Heart-burnings;
Moreover, does not Experience convince us, that from the excessive love we bear to our Relations, Beloved Sects and Parties, mostly proceeds that Strife, Debate and Variance, those Quarrels and Contentions, that Wrath, Hatred, Envy, Bitterness of Spirit; those Schisms, Factions and Seditions; those Animosities and Heartburnings;
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Is not this one great Root of that Avarice, that scraping for the World, that hoarding of it up, that want of Charity we complain of that Men are very desirous to advance their Families,
Is not this one great Root of that Avarice, that scraping for the World, that hoarding of it up, that want of Charity we complain of that Men Are very desirous to advance their Families,
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Can it be therefore doubted, Whether this love of Benevolence be one great thing forbidden in this Injunction, To love the Lord with all our Heart, &c. or whether it be not inconsistent with it as that love of the Creature, of Houses, Lands, joined with it in the Text;
Can it be Therefore doubted, Whither this love of Benevolence be one great thing forbidden in this Injunction, To love the Lord with all our Heart, etc. or whither it be not inconsistent with it as that love of the Creature, of Houses, Lands, joined with it in the Text;
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which Men do often part with to preserve the Life of these Beloveds? But will Good Mr. N. or the Lady, hence conclude, That the Love of God with all our Hearts, is entirely exclusive of all Love of Benevolence to Father or Mother, Wife or Children?
which Men do often part with to preserve the Life of these Beloveds? But will Good Mr. N. or the Lady, hence conclude, That the Love of God with all our Hearts, is entirely exclusive of all Love of Benevolence to Father or Mother, Wife or Children?
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Fourthly, That though this Precept thou shalt love thy Neighbour as thy self cannot be reasonably supposed to command us to desire our Neighbour as our Good;
Fourthly, That though this Precept thou shalt love thy Neighbour as thy self cannot be reasonably supposed to command us to desire our Neighbour as our Good;
I say, the Command to love our Neighbour cannot be a Command to desire him as our Good, because the love of my Neighbour is this love of another as such, the wishing well,
I say, the Command to love our Neighbour cannot be a Command to desire him as our Good, Because the love of my Neighbour is this love of Another as such, the wishing well,
as a Good to me? Are not such Persons very needful and beneficial to us in this Life? And will not Self-love teach us to desire what is so needful and so beneficial to us? May not the Parish of B. desire that Mr. N. may continue their Minister,
as a Good to me? are not such Persons very needful and beneficial to us in this Life? And will not Self-love teach us to desire what is so needful and so beneficial to us? May not the Parish of B. desire that Mr. N. may continue their Minister,
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or the Casualties of War, how heartily do we pray for the continuance and preservation of their Lives? And do we not desire this as a publick Good? And when we grieve for them as dead,
or the Casualties of War, how heartily do we pray for the Continuance and preservation of their Lives? And do we not desire this as a public Good? And when we grieve for them as dead,
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and so desirable to us? Did not Ioash weep over Elisha, because he was the Charriot of Israel, and the Horsemen thereof? Did not all Iudah and Ierusalem mourn for Iosiah, because they said, Under his shadow we shall live among the Heathens? Are not Good and Righteous Men the greatest Blessings to a Nation,
and so desirable to us? Did not Joash weep over Elisha, Because he was the Chariot of Israel, and the Horsemen thereof? Did not all Iudah and Ierusalem mourn for Josiah, Because they said, Under his shadow we shall live among the heathens? are not Good and Righteous Men the greatest Blessings to a nation,
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and may we not then desire the continuance and encrease of them as our Good? Does not the Psalmist speak of God's Saints and Servants, as the Excellent in whom was, NONLATINALPHABET, all his desire? Does not Mr. N. say, There are some things which I love with great Passion, such as are Conversation with select Friends? Is not Vir desiderii, the Scripture Expression,
and may we not then desire the Continuance and increase of them as our Good? Does not the Psalmist speak of God's Saints and Servants, as the Excellent in whom was,, all his desire? Does not Mr. N. say, There Are Some things which I love with great Passion, such as Are Conversation with select Friends? Is not Vir Desire, the Scripture Expression,
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for a Person highly beloved? And may not Madam B. and Madam I. be to the Lady, Mulier desiderii ? What, though they cannot supply our Wants, yet if they can supply any of them, our want of good Company, Instruction, Learning, Knowledge, Health, may they not be desired on that account? What though they must seek their Felicity abroad, and cannot be their own chief Good, can this authorize us wholly to withdraw our Hearts from our Neighbour, or from a faithful Friend, who is better to us than a Brother, and never to desire any Conversation with him for our Good? 'Tis therefore evident from those Considerations, That we may not only desire Good to our Neighbour,
for a Person highly Beloved? And may not Madam B. and Madam I be to the Lady, Mulier Desire? What, though they cannot supply our Wants, yet if they can supply any of them, our want of good Company, Instruction, Learning, Knowledge, Health, may they not be desired on that account? What though they must seek their Felicity abroad, and cannot be their own chief Good, can this authorise us wholly to withdraw our Hearts from our Neighbour, or from a faithful Friend, who is better to us than a Brother, and never to desire any Conversation with him for our Good? It's Therefore evident from those Considerations, That we may not only desire Good to our Neighbour,
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If then the love of God obligeth me to have no love, and no desire of the Creature, it must oblige me to have no desire to preserve my own Life, my Health, my Goods, my Wife, my Servant,
If then the love of God obliges me to have no love, and no desire of the Creature, it must oblige me to have no desire to preserve my own Life, my Health, my Goods, my Wife, my Servant,
Now if this love to my self doth naturally produce within me a desire of all things that will do me good, i. e. a desire of the continuance of my Being,
Now if this love to my self does naturally produce within me a desire of all things that will do me good, i. e. a desire of the Continuance of my Being,
But if, as these Philosophers inform us, The Love of God is exclusive of all love of, and consequently all desire of, the Creature. If he that loves God as he ought,
But if, as these Philosophers inform us, The Love of God is exclusive of all love of, and consequently all desire of, the Creature. If he that loves God as he ought,
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and therefore not desire any thing else. If he be obliged in Iustice to God, and in kindness to himself to withdraw every straggling desire from the Creature ;
and Therefore not desire any thing Else. If he be obliged in justice to God, and in kindness to himself to withdraw every straggling desire from the Creature;
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if the desire of God, and of the Creature, are in their own Natures incompatible, then can no true lover of God desire any of those Creatures whereby he may be able to do good unto his Brother;
if the desire of God, and of the Creature, Are in their own Nature's incompatible, then can no true lover of God desire any of those Creatures whereby he may be able to do good unto his Brother;
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Fourthly, By stretching this Commandment to an exclusion of all desire of, or affection to, the Creature, a great Contempt is cast upon the works, both of the Creation and of Providence. For,
Fourthly, By stretching this Commandment to an exclusion of all desire of, or affection to, the Creature, a great Contempt is cast upon the works, both of the Creation and of Providence. For,
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And wherein doth the Goodness of these things consist, but in their fitness to serve the ends for which these Creatures were created? Now is it the Herb only, which was created for the Service of Man;
And wherein does the goodness of these things consist, but in their fitness to serve the ends for which these Creatures were created? Now is it the Herb only, which was created for the Service of Man;
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and for Signs, and for Seasons, and for Days, and for Years? Was not the Earth made to be inhabited by him? Was it not given to the Children of Men for their use? Was not the Air made for him to breath in, the Fire to warm him, the Water to afford him drink? Were not the living Creatures given him for Food,
and for Signs, and for Seasons, and for Days, and for years? Was not the Earth made to be inhabited by him? Was it not given to the Children of Men for their use? Was not the Air made for him to breath in, the Fire to warm him, the Water to afford him drink? Were not the living Creatures given him for Food,
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the Flocks and Herds, to feed and clothe him? The Fruits of the Earth to sustain him? The Corn, Wine and Oil to comfort and make glad the Heart of Man? Are not all these things made in such an Order and Dependance by Divine Wisdom,
the Flocks and Herds, to feed and cloth him? The Fruits of the Earth to sustain him? The Corn, Wine and Oil to Comfort and make glad the Heart of Man? are not all these things made in such an Order and Dependence by Divine Wisdom,
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and that the fruitful Earth should yield her Corn, and Wine, and Oil, and these should minister to the Support and Comfort of Man's Life? Is not this the true import of that Promise, The Heavens shall hear the Earth, and the Earth shall hear the Corn,
and that the fruitful Earth should yield her Corn, and Wine, and Oil, and these should minister to the Support and Comfort of Man's Life? Is not this the true import of that Promise, The Heavens shall hear the Earth, and the Earth shall hear the Corn,
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and for the kindness God designed to him by them? Now if there be nothing in the whole System of the Creation which is our Good, which we may love, i. e. be pleased with and desire,
and for the kindness God designed to him by them? Now if there be nothing in the Whole System of the Creation which is our Good, which we may love, i. e. be pleased with and desire,
and that in reference to one great end of their Creation, the Service of Man? Wherein consists the kindness of God designed in Creation of them? And whence ariseth the Obligation to such Praises and Thanksgivings for them?
and that in Referente to one great end of their Creation, the Service of Man? Wherein consists the kindness of God designed in Creation of them? And whence arises the Obligation to such Praises and Thanksgivings for them?
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or may I not desire what is so comfortable, and so helpful? If it be better to marry than to burn, must it must not be good to desire a Wife, that I may not burn? If it be a Blessing to be Fruitful,
or may I not desire what is so comfortable, and so helpful? If it be better to marry than to burn, must it must not be good to desire a Wife, that I may not burn? If it be a Blessing to be Fruitful,
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The Providence of God respects his Preservation, and his Government of all things, and with relation to both these we have have just cause to say, The Earth is full of the goodness of the Lord.
The Providence of God respects his Preservation, and his Government of all things, and with Relation to both these we have have just cause to say, The Earth is full of the Goodness of the Lord.
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On this account he is by the Apostle said, Not to have left himself without a witness of his Philanthropy, NONLATINALPHABET, by doing good to all in giving them fruitful Seasons,
On this account he is by the Apostle said, Not to have left himself without a witness of his Philanthropy,, by doing good to all in giving them fruitful Seasons,
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if the filling all things living with plenteousness, and our Hearts with Food and Gladness, be not giving us any thing that is our good, any thing we may love,
if the filling all things living with plenteousness, and our Hearts with Food and Gladness, be not giving us any thing that is our good, any thing we may love,
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As for the other Act of Providence, God's Government of Mankind, who knows not that the great Objection made against it both by Iew and Heathen was this, That it so often hapned to the Wicked to abound in temporal good Things,
As for the other Act of Providence, God's Government of Mankind, who knows not that the great Objection made against it both by Iew and Heathen was this, That it so often happened to the Wicked to abound in temporal good Things,
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Whereas many were the afflictions of the Righteous, they being plagued all the day long, and chastned every morning. That there is a just man who perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
Whereas many were the afflictions of the Righteous, they being plagued all the day long, and chastened every morning. That there is a just man who Perishes in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
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Now had it not been generally received as a certain truth, that these external things were our Good, that they were proper Objects of our Desire and Affection,
Now had it not been generally received as a certain truth, that these external things were our Good, that they were proper Objects of our Desire and Affection,
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and that the want of them was the want of what was good and fit to be desired, there could have been no foundation for this Objection against Providence.
and that the want of them was the want of what was good and fit to be desired, there could have been no Foundation for this Objection against Providence.
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The ordinary Exposition of these Words, Thou shalt love the Lord thy God with all thy heart, &c. laid down in the Words of Mr. N. and of the Schoolmen, viz, That we are obliged by them to love God above all Things; 1. Appretiatively. 2. Comparatively. 3. Intensively.
The ordinary Exposition of these Words, Thou shalt love the Lord thy God with all thy heart, etc. laid down in the Words of Mr. N. and of the Schoolmen, videlicet, That we Are obliged by them to love God above all Things; 1. Appretcatively. 2. Comparatively. 3. Intensively.
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And, 4. So as to love other things only by way of Relation, and Subordination to God, §. 1. That our Lord Christ hath approved of this Exposition is shewed, §. 2. The Censure which Mr. N. gives of this Opinion,
And, 4. So as to love other things only by Way of Relation, and Subordination to God, §. 1. That our Lord christ hath approved of this Exposition is showed, §. 2. The Censure which Mr. N. gives of this Opinion,
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and his Censorious Reflections for the future, §. 4. Especially this, that they who adhere to the common Exposition of these words, differ no more from him,
and his Censorious Reflections for the future, §. 4. Especially this, that they who adhere to the Common Exposition of these words, differ no more from him,
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and therefore could not be exclusive of the desire of Temporal Blessings, §. 6. That therefore it ought to bear that Sense, which is the certain Import of the like Phrases in all the Old Testament, where they are only to be found, which Sense is plainly opposite to that which Mr. N. contends for, §. 7. The true Sense of loving God with all the Heart and Soul in the Old Testament, shew'd from that primary Relation,
and Therefore could not be exclusive of the desire of Temporal Blessings, §. 6. That Therefore it ought to bear that Sense, which is the certain Import of the like Phrases in all the Old Testament, where they Are only to be found, which Sense is plainly opposite to that which Mr. N. contends for, §. 7. The true Sense of loving God with all the Heart and Soul in the Old Testament, showed from that primary Relation,
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and respect it hath to their owning God to be the true God, in opposition to all strange God's, §. 8. Secondly, From this Consideration, that this love is required as the Condition of Salvation, §. 9. Thirdly, That to love God with all our Mind cannot bear this Sense, §. 10. The common Exposition serves all the designs of Religion in General,
and respect it hath to their owning God to be the true God, in opposition to all strange God's, §. 8. Secondly, From this Consideration, that this love is required as the Condition of Salvation, §. 9. Thirdly, That to love God with all our Mind cannot bear this Sense, §. 10. The Common Exposition serves all the designs of Religion in General,
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First, The great Objection insisted on from Scripture ariseth from the words of Christ, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
First, The great Objection insisted on from Scripture arises from the words of christ, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
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and offer some Arguments to confirm it. 2 dly, I shall consider and confute the Novel Exposition of Mr. N. and answer what he offers against the commonly received Interpretation.
and offer Some Arguments to confirm it. 2 dly, I shall Consider and confute the Novel Exposition of Mr. N. and answer what he offers against the commonly received Interpretation.
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Now the ordinary Exposition of these words, saith Mr. N. is by the generality of Divines express'd thus, (1 st, ) That we are to love God with a superlative Affection,
Now the ordinary Exposition of these words, Says Mr. N. is by the generality of Divines expressed thus, (1 Saint,) That we Are to love God with a superlative Affection,
to esteem him more valuable in himself, more beneficial to us than all things else we can enjoy, according to that saying of the Psalmist, Thy loving kindness is much better than is Life it self ;
to esteem him more valuable in himself, more beneficial to us than all things Else we can enjoy, according to that saying of the Psalmist, Thy loving kindness is much better than is Life it self;
nor refuse to part with any thing which tendeth to deprive us of it, we can never value any other thing so much as to permit it to rival him who is exceedingly more precious in our Eyes,
nor refuse to part with any thing which tendeth to deprive us of it, we can never valve any other thing so much as to permit it to rival him who is exceedingly more precious in our Eyes,
than all the Honours, Pleasures, Profits, Interests, Relations, and Satisfactions of the World can tender, and so the highest reason that he should always be prefered before them;
than all the Honours, Pleasures, Profits, Interests, Relations, and Satisfactions of the World can tender, and so the highest reason that he should always be preferred before them;
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Thirdly, That we are to love God above all things Intensive, that is, our desires must be more ardently enclined towards his Favour, and the Enjoyment of him;
Thirdly, That we Are to love God above all things Intensive, that is, our Desires must be more ardently inclined towards his Favour, and the Enjoyment of him;
we must long, thirst, and pant more after him, rejoice more in his Favour than in any other thing, be more concerned to retain it than to secure any worldly Blessing,
we must long, thirst, and pant more After him, rejoice more in his Favour than in any other thing, be more concerned to retain it than to secure any worldly Blessing,
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but will constrain us to quit all other Interests, that we may happily retain our Interest in him, we thus desire and delight in above all other things:
but will constrain us to quit all other Interests, that we may happily retain our Interest in him, we thus desire and delight in above all other things:
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that vigorous Imployment of all our other Faculculties in his Service, which will demonstrate, that we comparatively do not labour for the Meat that perisheth, do not permit our Secular Imployments,
that vigorous Employment of all our other Faculculties in his Service, which will demonstrate, that we comparatively do not labour for the Meat that Perishes, do not permit our Secular Employments,
and therefore that in the true import of the Phrase, we love God with all our might, all other Senses of it being inconsistent with that Diligence in our Callings,
and Therefore that in the true import of the Phrase, we love God with all our might, all other Senses of it being inconsistent with that Diligence in our Callings,
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And certainly if God requires us to love him with all our Hearts, and all our Souls, our love to other things must virtually be comprised in our love to God,
And Certainly if God requires us to love him with all our Hearts, and all our Souls, our love to other things must virtually be comprised in our love to God,
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and Children, that, as Plato saith, we may breed them up in the Fear and Nurture of the Lord, and leave behind us a Race of pious Persons, who may do him service,
and Children, that, as Plato Says, we may breed them up in the fear and Nurture of the Lord, and leave behind us a Raze of pious Persons, who may do him service,
And of this Exposition of these Words we cannot reasonably doubt, if we consider that our Lord himself doth plainly seem to favour and approve of it, making that Service,
And of this Exposition of these Words we cannot reasonably doubt, if we Consider that our Lord himself does plainly seem to favour and approve of it, making that Service,
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and so that Love which he requires from us, to consist in that prevalence of Affection which enables us, in any competition betwixt the love of the World,
and so that Love which he requires from us, to consist in that prevalence of Affection which enables us, in any competition betwixt the love of the World,
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This evidently is the import of these words, No Man can serve two Masters (when their Services and Commands do interfere) for he will either hate the one,
This evidently is the import of these words, No Man can serve two Masters (when their Services and Commands do interfere) for he will either hate the one,
or that because I may not desire Riches, which Agur prayed against, I may not desire Food convenient for me, which he prayed for? 2 dly, When our Lord saith, No Man can serve two Masters, can this be so interpreted,
or that Because I may not desire Riches, which Agur prayed against, I may not desire Food convenient for me, which he prayed for? 2 dly, When our Lord Says, No Man can serve two Masters, can this be so interpreted,
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as to infer we cannot serve our Master Christ, and be Servants to our Masters according to the Flesh in all things not forbidden by him? Must I needs hate my Master, if I love my Saviour;
as to infer we cannot serve our Master christ, and be Servants to our Masters according to the Flesh in all things not forbidden by him? Must I needs hate my Master, if I love my Saviour;
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but to give up our selves to the pursuit of Riches, and to obey the Desires and Cravings of our covetous and worldly Appetites? Thus it is certain, that we cannot divide betwixt God and the Creature,
but to give up our selves to the pursuit of Riches, and to obey the Desires and Cravings of our covetous and worldly Appetites? Thus it is certain, that we cannot divide betwixt God and the Creature,
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Again, Christ places the due love of himself in the prevalence of our Affections to him above other things, saying, He that loveth Father and Mother, Son or Daughter, NONLATINALPHABET, above me, is not worthy of me ;
Again, christ places the due love of himself in the prevalence of our Affections to him above other things, saying, He that loves Father and Mother, Son or Daughter,, above me, is not worthy of me;
But that any Person should not be satisfied with all this, but still be stretching of this Duty to a higher pitch, charging the Authors of this Exposition with Insincerity, and love unto their Lusts, and the Exposition it self with the most odious Consequences, this is just matter of our Admiration.
But that any Person should not be satisfied with all this, but still be stretching of this Duty to a higher pitch, charging the Authors of this Exposition with Insincerity, and love unto their Lustiest, and the Exposition it self with the most odious Consequences, this is just matter of our Admiration.
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and of the Reputation of their traduced Brethren, all the whole Body of the Clergy, who differ from him in these Sentiments, stand bound to vindicate themselves from those vile Imputations which he casts upon them. For,
and of the Reputation of their traduced Brothers, all the Whole Body of the Clergy, who differ from him in these Sentiments, stand bound to vindicate themselves from those vile Imputations which he Cast upon them. For,
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First, As to the first Part of the common Exposition, That God must be loved with a Superlative Affection, he Affirms that, Sure the Authors of it could not but be sensible that herein they did not rise up to the Letter of the Text, which manifestly requires a more elevated Sense;
First, As to the First Part of the Common Exposition, That God must be loved with a Superlative Affection, he Affirms that, Sure the Authors of it could not but be sensible that herein they did not rise up to the letter of the Text, which manifestly requires a more elevated Sense;
Secondly, As to the second Branch of the ordinary Exposition, That we are to love other things beside God, only in a way of relation, and " subordination to God ;
Secondly, As to the second Branch of the ordinary Exposition, That we Are to love other things beside God, only in a Way of Relation, and " subordination to God;
So then, according to these Men, we are allow'd to love Creatures, provided it be in a Relation and Subordination to God, who, upon this Principle, is not to be the only,
So then, according to these Men, we Are allowed to love Creatures, provided it be in a Relation and Subordination to God, who, upon this Principle, is not to be the only,
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But methinks these Mens relative Love is very much like the relative Worship of the Papists, they make God the only ultimate Object of Divine Worship,
But methinks these Men's relative Love is very much like the relative Worship of the Papists, they make God the only ultimate Object of Divine Worship,
and so do these Men make him the only last Object of divine Love, but yet they allow of giving divine Worship to a Creature, provided it be in a transitive and relative way.
and so do these Men make him the only last Object of divine Love, but yet they allow of giving divine Worship to a Creature, provided it be in a transitive and relative Way.
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The Truth and Reasonableness of this Notion, ( viz. That God only is to be the Object of our Love,) seems to me so very evident, that as I cannot with-hold my assent from it my self,
The Truth and Reasonableness of this Notion, (viz. That God only is to be the Object of our Love,) seems to me so very evident, that as I cannot withhold my assent from it my self,
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For this is the great disadvantage that all Truths of a moral Nature lie under, in comparison of those that are Physical or Mathematical, that though the former be in themselves no less certain than the latter, and demonstrated with equal evidence,
For this is the great disadvantage that all Truths of a moral Nature lie under, in comparison of those that Are Physical or Mathematical, that though the former be in themselves no less certain than the latter, and demonstrated with equal evidence,
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but considering the nature of the Truth I advance, and what a strong Interest is made against it in the Affectionate Part of Human Nature, I cannot expect to find the General•ty of Men over forward to receive it.
but considering the nature of the Truth I advance, and what a strong Interest is made against it in the Affectionate Part of Human Nature, I cannot expect to find the General•ty of Men over forward to receive it.
but this engages the whole Body of Concupiscence, and at once encounters the whole Interest of Prejudice, all the Force that is or can be raised in Humane Nature;
but this engages the Whole Body of Concupiscence, and At once encounters the Whole Interest of Prejudice, all the Force that is or can be raised in Humane Nature;
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which when I consider I cannot hope by the clearest and strongest Reasoning to reconcile the Generality of the World to a Notion so opposite to the Passions, Customs, and Prejudices of it;
which when I Consider I cannot hope by the Clearest and Strongest Reasoning to reconcile the Generality of the World to a Notion so opposite to the Passion, Customs, and Prejudices of it;
only there may be here and there some liberal and ingenious Spirits, who have in great measure purged themselves from the Prejudices of Sense, disingaged their Hearts from the love of sensible Objects,
only there may be Here and there Some liberal and ingenious Spirits, who have in great measure purged themselves from the Prejudices of Sense, disengaged their Hearts from the love of sensible Objects,
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I shall not return that Answer to these reflecting Words which they deserve, but shall content my self, First, To offer to Mr. N. some General Considerations which may be proper to move him, upon second thoughts, to abate him somewhat of his Confidence,
I shall not return that Answer to these reflecting Words which they deserve, but shall content my self, First, To offer to Mr. N. Some General Considerations which may be proper to move him, upon second thoughts, to abate him somewhat of his Confidence,
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First, Whereas he saith, The common Interpreters sure could not but be sensible that herein they did not rise up to the Letter of the Text, which manifestly requires a more elevated Sense.
First, Whereas he Says, The Common Interpreters sure could not but be sensible that herein they did not rise up to the letter of the Text, which manifestly requires a more elevated Sense.
and Mr. Malbranch, and all Commentators gave such a Sense of this great Commandment, of which they could not but be sensible that it fell short of all Mens Duty,
and Mr. Malbranch, and all Commentators gave such a Sense of this great Commandment, of which they could not but be sensible that it fell short of all Men's Duty,
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Let me entreat him to consider whether it be reasonable to conceive that God left all Men ignorant of the true Grounds of this Command, till he and Mr. M. appeared to instruct the World in the true meaning of it;
Let me entreat him to Consider whither it be reasonable to conceive that God left all Men ignorant of the true Grounds of this Command, till he and Mr. M. appeared to instruct the World in the true meaning of it;
that though all Men were obliged by the light of Nature, all Jews and Christians by the light of Scripture, to love God with all their Hearts and Souls, yet they had no just Ground or Reason so to do, till he and Mr. M. bless'd the World with this new Invention, that our Lord hath given us another reason of this Precept is evident from these words, Hear, O Israel, the Lord thy God is one God, NONLATINALPHABET, therefore thou shalt love the Lord thy God with all thy heart, &c. And I hope he will not dare to say that he built Castles in the Air, for want of his Philosophy,
that though all Men were obliged by the Light of Nature, all jews and Christians by the Light of Scripture, to love God with all their Hearts and Souls, yet they had no just Ground or Reason so to do, till he and Mr. M. blessed the World with this new Invention, that our Lord hath given us Another reason of this Precept is evident from these words, Hear, Oh Israel, the Lord thy God is one God,, Therefore thou shalt love the Lord thy God with all thy heart, etc. And I hope he will not Dare to say that he built Castles in the Air, for want of his Philosophy,
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Thirdly, Let me entreat him to consider the plain Consequences of this his singular Opinion and Interpretation of these words, viz. That all Interpreters before him have taught all Men to love God less than he required of them by virtue of this great Law, to do God great Injury and Injustice, to defraud the Creator of what was due to him, to cross the Order of Nature,
Thirdly, Let me entreat him to Consider the plain Consequences of this his singular Opinion and Interpretation of these words, viz. That all Interpreters before him have taught all Men to love God less than he required of them by virtue of this great Law, to do God great Injury and Injustice, to defraud the Creator of what was due to him, to cross the Order of Nature,
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to do what is as much Idolatry, as is that Relati•e Worship which the Papists do ascribe to Images. Now can he indeed believe all Christians and Jews of former Ages were,
to do what is as much Idolatry, as is that Relati•e Worship which the Papists do ascribe to Images. Now can he indeed believe all Christians and jews of former Ages were,
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and that all at present, besides Mr. Malbranch, and those few who embrace his Sentiments, are Guilty of these horrid Crimes? If not, he must be so Uncharitable,
and that all At present, beside Mr. Malbranch, and those few who embrace his Sentiments, Are Guilty of these horrid Crimes? If not, he must be so Uncharitable,
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Fourthly, When he saith his Exposition is so very evident, that it is matter of just Admiration, that any Rational and Considerate Person can with-hold his assent from it ;
Fourthly, When he Says his Exposition is so very evident, that it is matter of just Admiration, that any Rational and Considerate Person can withhold his assent from it;
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and that the reason why we do not see, or seeing will not own it, is because it thwarts our Passions, Interests and Lusts, Customs and Prejudices: Because we have not purged our selves from the Prejudices of Sense, disingaged our Hearts from the love of sensible Objects,
and that the reason why we do not see, or seeing will not own it, is Because it thwarts our Passion, Interests and Lustiest, Customs and Prejudices: Because we have not purged our selves from the Prejudices of Sense, disengaged our Hearts from the love of sensible Objects,
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and tell them to their faces, if they will not yield assent to his odd Notion, they must have Lusts and Passions, which obstruct the Evidence of Truth;
and tell them to their faces, if they will not yield assent to his odd Notion, they must have Lustiest and Passion, which obstruct the Evidence of Truth;
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as Guilty of strange and amazing Partiality, as Men not purged from the Prejudices of Sense, not disingaged from the love of sensible Objects, not entred so far into the Methods of true Mortification,
as Guilty of strange and amazing Partiality, as Men not purged from the Prejudices of Sense, not disengaged from the love of sensible Objects, not entered so Far into the Methods of true Mortification,
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Fifthly, Because it may be some Inducement to him, to shew more moderation in his Censures of those that differ from him in this Matter, to consider that the Great Mr. Norris was formerly of the same Opinion with them,
Fifthly, Because it may be Some Inducement to him, to show more moderation in his Censures of those that differ from him in this Matter, to Consider that the Great Mr. Norris was formerly of the same Opinion with them,
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and that they differ no more from him, than he now differs from his former self, I shall proceed to shew that in his former Treatises he hath conspired with us in this matter. For,
and that they differ no more from him, than he now differs from his former self, I shall proceed to show that in his former Treatises he hath conspired with us in this matter. For,
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1 st. In his Idea of Happiness, discoursing of the Degrees of the love of God, he saith, The Computation of Bellarmine is accurate enough, who reckons Four.
1 Saint. In his Idea of Happiness, discoursing of the Degrees of the love of God, he Says, The Computation of Bellarmine is accurate enough, who reckons Four.
— We may, and must Prefer him in our Love, Thou shalt love the Lord thy God with all thy Heart, with all thy Soul, with all thy Mind, and with all thy Strength.
— We may, and must Prefer him in our Love, Thou shalt love the Lord thy God with all thy Heart, with all thy Soul, with all thy Mind, and with all thy Strength.
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I know it is usually Objected, That what is supposed to be thus Heroickly performed, is inclusively enjoined by virtue of those comprehensive Words, Thou shalt love the Lord with all thy Heart.
I know it is usually Objected, That what is supposed to be thus Heroicly performed, is inclusively enjoined by virtue of those comprehensive Words, Thou shalt love the Lord with all thy Heart.
And thus far reaches the bounds of indispensable Duty, it being impossible that he who does not love God in this Sense and Degree, should keep his Commandments.
And thus Far reaches the bounds of indispensable Duty, it being impossible that he who does not love God in this Sense and Degree, should keep his commandments.
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Now here I would crave leave to ask him whether, when he wrote these things, He could not but be sensible that he did not rise up to the Letter of the Text, and that it manifestly required a more elevat•d Sense ;
Now Here I would crave leave to ask him whither, when he wrote these things, He could not but be sensible that he did not rise up to the letter of the Text, and that it manifestly required a more elevat•d Sense;
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though, to preserve his Heroick Piety, he pretended to conceive, it amounted to no more than loving God sincerely in opposition to a par•ial ••d divided love,
though, to preserve his Heroic Piety, he pretended to conceive, it amounted to no more than loving God sincerely in opposition to a par•ial ••d divided love,
and so as to admit of nothing into competition with him? Whether by these Savings he taught Men to love God less th•n •e r•••ired, to defraud him of his due, to r•sist his W•ll? &c. Whether he only said these things,
and so as to admit of nothing into competition with him? Whither by these Savings he taught Men to love God less th•n •e r•••ired, to defraud him of his due, to r•sist his W•ll? etc. Whither he only said these things,
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as b•ing then under the Power of his Passions, Lusts, Interests, Customs and Prejudices, and not being in due measure purged from the Prejudices of Sense, not disingaged from the love of sensible Objects, not so far entered into the methods of true Mortification,
as b•ing then under the Power of his Passion, Lustiest, Interests, Customs and Prejudices, and not being in due measure purged from the Prejudices of Sense, not disengaged from the love of sensible Objects, not so Far entered into the methods of true Mortification,
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and of having his mind wrought upon by the light and force of Reason? If not, let him learn hereafter, from his own Sense and Experience, not to pass such severe and undue Censures on his Brethren.
and of having his mind wrought upon by the Light and force of Reason? If not, let him Learn hereafter, from his own Sense and Experience, not to pass such severe and undue Censures on his Brothers.
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For the Land they lived in was the Land of Promise, stiled by God himself, NONLATINALPHABET, The pleasant Land, or, The Land of Desire, Psal. 106.24. Dan. 8.9.
For the Land they lived in was the Land of Promise, styled by God himself,, The pleasant Land, or, The Land of Desire, Psalm 106.24. Dan. 8.9.
or be pleased with a Land so glorious, so pleasant, and desirable? Doubtless they would have marched but heavily through the Barren and Desolate Wilderness, had Moses by this Precept forbid them to desire,
or be pleased with a Land so glorious, so pleasant, and desirable? Doubtless they would have marched but heavily through the Barren and Desolate Wilderness, had Moses by this Precept forbid them to desire,
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and to serve him with all your heart, and with all your soul, then will I give you the Rain of thy Land in due season, that thou mayst gather thy Corn,
and to serve him with all your heart, and with all your soul, then will I give you the Rain of thy Land in due season, that thou Mayest gather thy Corn,
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If thou observe to do all the Commands which I command thee this day, blessed shalt thou in the City, blessed in the Field, blessed in the Fruit of thy Body, of thy Ground, of thy Cattle, in the encrease of thy Kins,
If thou observe to do all the Commands which I command thee this day, blessed shalt thou in the city, blessed in the Field, blessed in the Fruit of thy Body, of thy Ground, of thy Cattle, in the increase of thy Kins,
that he would shut up the Heavens, that there be no Rain, that the Land yield not her Fruit, and that they should perish quickly from the good Land that God had given them ;
that he would shut up the Heavens, that there be no Rain, that the Land yield not her Fruit, and that they should perish quickly from the good Land that God had given them;
or affect any of these outward things, to what purpose doth he promise what he forbids them to desire? Or what Encouragement can such Promises afford them thus to love him? If these things were in no sense their good, why are they stiled God's Blessings and his Gifts? And why are they commanded to rejoice in them, and so bless him for them? Yea,
or affect any of these outward things, to what purpose does he promise what he forbids them to desire? Or what Encouragement can such Promises afford them thus to love him? If these things were in no sense their good, why Are they styled God's Blessings and his Gifts? And why Are they commanded to rejoice in them, and so bless him for them? Yea,
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if they were not good and desirable things, wherein consists the hurt and Curse in being stripped and deprived of them? 'Tis therefore manifest that this Interpretation,
if they were not good and desirable things, wherein consists the hurt and Curse in being stripped and deprived of them? It's Therefore manifest that this Interpretation,
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Again, from this Consideration, That this Command was given to the Iewish Nation, it follows that it ought to bear the Sense which is the certain import of it in all those other places of the Old Testament where it only doth occur, it being only found in the New Testament as a Citation thence.
Again, from this Consideration, That this Command was given to the Jewish nation, it follows that it ought to bear the Sense which is the certain import of it in all those other places of the Old Testament where it only does occur, it being only found in the New Testament as a Citante thence.
and to make him not only the Principal, but the only Object of their love, they promised what they knew they never could, what to be sure they never did perform.
and to make him not only the Principal, but the only Object of their love, they promised what they knew they never could, what to be sure they never did perform.
Secondly, This God required them to do, to render them the Objects of his Grace and Favour, promising to have Mercy on them in their Captivity on this Condition.
Secondly, This God required them to do, to render them the Objects of his Grace and Favour, promising to have Mercy on them in their Captivity on this Condition.
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And upon this Condition only doth Solomon desire this Mercy, saying, If they turn to thee with all their Heart and all their Soul in the Land of their Enemies,
And upon this Condition only does Solomon desire this Mercy, saying, If they turn to thee with all their Heart and all their Soul in the Land of their Enemies,
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Now is it reasonable to conceive that God required such an absolute Perfection of Degrees in their Affection and Obedience, to qualifie them for his Favour under their Captivity? If so, they must for ever have continued Captives.
Now is it reasonable to conceive that God required such an absolute Perfection of Degrees in their Affection and obedience, to qualify them for his Favour under their Captivity? If so, they must for ever have continued Captives.
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Would he promise to restore them to their good Land, and to do them Good upon a Condition that would not permit them either to desire that pleasant Land,
Would he promise to restore them to their good Land, and to do them Good upon a Condition that would not permit them either to desire that pleasant Land,
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or any other Temporal Enjoyment as their Good? Sure the Suspension of his Favour upon this Condition, is a clear Evidence, that this Phrase bears a milder Sense.
or any other Temporal Enjoyment as their Good? Sure the Suspension of his Favour upon this Condition, is a clear Evidence, that this Phrase bears a milder Sense.
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Thirdly, God doth acknowledge that some of them did actually love him thus, That King David had kept his Commandments, and followed him with all his heart, saving in the matter of Uriah ;
Thirdly, God does acknowledge that Some of them did actually love him thus, That King David had kept his commandments, and followed him with all his heart, Saving in the matter of Uriah;
and all his Heart, and all his Might, since therefore God himself declares of Men thus subject to Imperfection that they did thus love him, that love cannot require a Perfection of Degrees,
and all his Heart, and all his Might, since Therefore God himself declares of Men thus Subject to Imperfection that they did thus love him, that love cannot require a Perfection of Degrees,
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to walk before him with a perfect heart, and with Integrity of heart, hath an essential respect to the owning him alone to be the true God, in opposition to all strange Gods,
to walk before him with a perfect heart, and with Integrity of heart, hath an essential respect to the owning him alone to be the true God, in opposition to all strange God's,
and all their Souls, and therefore it must be sufficient to shew they did so, that they were not prevailed upon by that false Prophet to decline from following after God,
and all their Souls, and Therefore it must be sufficient to show they did so, that they were not prevailed upon by that false Prophet to decline from following After God,
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Of Abijam, That his heart was not perfect with the Lord as the heart of David his Father, for he walked in all the sins of his Father Rehoboam, who forsook the Law of the Lord.
Of Abijah, That his heart was not perfect with the Lord as the heart of David his Father, for he walked in all the Sins of his Father Rehoboam, who forsook the Law of the Lord.
Whereas the contrary is said of all those Kings who put away all Idolatry, and served him according to the Law of Moses, viz. of Hezekiah, who removed the high Places, and brake the Images,
Whereas the contrary is said of all those Kings who put away all Idolatry, and served him according to the Law of Moses, viz. of Hezekiah, who removed the high Places, and brake the Images,
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Thus of Iudah revolting from the Lord, after the Punishment of Israel for her Idolatry, it is said, she turned not unto the Lord, NONLATINALPHABET, from her whole heart, but feignedly.
Thus of Iudah revolting from the Lord, After the Punishment of Israel for her Idolatry, it is said, she turned not unto the Lord,, from her Whole heart, but feignedly.
From which Observation we may reasonably Collect, that when we love God, so as not to make an Idol of any thing by loving it in opposition to his will,
From which Observation we may reasonably Collect, that when we love God, so as not to make an Idol of any thing by loving it in opposition to his will,
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and hence we learn how apposite the reason here assigned is, for loving God with all our Hearts and Souls, viz. That the Lord is one God, or that he only is the Lord,
and hence we Learn how apposite the reason Here assigned is, for loving God with all our Hearts and Souls, viz. That the Lord is one God, or that he only is the Lord,
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for the Question of the Scribe was this, By doing what shall I inherit Life Eternal? the Answer of our Lord is this, Thou shalt love the Lord thy God with all thy heart, &c. this do, and thou shalt live, i. e. eternally.
for the Question of the Scribe was this, By doing what shall I inherit Life Eternal? the Answer of our Lord is this, Thou shalt love the Lord thy God with all thy heart, etc. this do, and thou shalt live, i. e. eternally.
Fourthly, If to love God with all the heart, import the loving him with all our love, so as to have no other Object of our love, or on which we may in any measure set out heart,
Fourthly, If to love God with all the heart, import the loving him with all our love, so as to have no other Object of our love, or on which we may in any measure Set out heart,
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then to love God, NONLATINALPHABET, and NONLATINALPHABET, with all our Mind, and all our Understanding, must import that we must have no other object of our Mind, no Knowledge, no Understanding of any thing else, nothing but God on which we may imploy our rational Faculties, the reason being perfectly the same in both cases,
then to love God,, and, with all our Mind, and all our Understanding, must import that we must have no other Object of our Mind, no Knowledge, no Understanding of any thing Else, nothing but God on which we may employ our rational Faculties, the reason being perfectly the same in both cases,
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Moreover this Exposition, as it gives the truest import of these words, so hath it also this to recommend it, that it serves all the designs of Religion in the General,
Moreover this Exposition, as it gives the Truest import of these words, so hath it also this to recommend it, that it serves all the designs of Religion in the General,
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First, Do Mr. N. and the Lady recommend unto us their Sense of this command as an effectual preservative against Sin? Sure this is done as fully by that love which doth engage us to be always ready to lose any temporal Good,
First, Do Mr. N. and the Lady recommend unto us their Sense of this command as an effectual preservative against since? Sure this is done as Fully by that love which does engage us to be always ready to loose any temporal Good,
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Can his Will be diverted from God by any temporal Concerns, or any Charms of a Temptation, who loves him so as still to cleave unto him, in opposition to all other things, and to admit of nothing which stands in competition with him for his love ;
Can his Will be diverted from God by any temporal Concerns, or any Charms of a Temptation, who loves him so as still to cleave unto him, in opposition to all other things, and to admit of nothing which Stands in competition with him for his love;
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or Desire, how can it suffer him to offend in Action? How pure and chast then must his Soul be, that is so thoroughly purged of all created Loves, and in whom the love of God reigns so absolute, and unrival'd, as it does in such a Lover's Breast, who never suffers any thing to stand in Competition with his Love and Duty to his God? But when it once begins to do so, hates and rejects it with the utmost detestation.
or Desire, how can it suffer him to offend in Actium? How pure and chaste then must his Soul be, that is so thoroughly purged of all created Loves, and in whom the love of God reigns so absolute, and unrivalled, as it does in such a Lover's Breast, who never suffers any thing to stand in Competition with his Love and Duty to his God? But when it once begins to do so, hates and rejects it with the utmost detestation.
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Secondly, Do they represent the Sense which they impose upon this Precept as that which elevates the amorous Soul to the most noble Heights of Piety, as an effectual means to secure Obedience, and a strong Impellent to Good? Will not that Love which will not suffer me to Sin against God preserve me holy, pure, and harmless before him in love? Will not that Affection do the same which obliges me, (1.) to prize him above all things, to esteem him infinitely more valuable in himself,
Secondly, Do they represent the Sense which they impose upon this Precept as that which elevates the Amoros Soul to the most noble Heights of Piety, as an effectual means to secure obedience, and a strong Impellent to Good? Will not that Love which will not suffer me to since against God preserve me holy, pure, and harmless before him in love? Will not that Affection do the same which obliges me, (1.) to prize him above all things, to esteem him infinitely more valuable in himself,
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Oh! What can be too difficult to do, to acquire a more perfect Enjoyment of what we thus love and prize? What can be too hard to suffer for the sake of the chief Object which hath thus won our heart? (2.) Will not that Affection which so powerfully doth convince me, That there is infinitely more Excellency in God, more Happiness to be expected from him,
Oh! What can be too difficult to do, to acquire a more perfect Enjoyment of what we thus love and prize? What can be too hard to suffer for the sake of the chief Object which hath thus wone our heart? (2.) Will not that Affection which so powerfully does convince me, That there is infinitely more Excellency in God, more Happiness to be expected from him,
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than all the Honours, Pleasures, Profits, Interests, Relations, and Satisfactions of the World can tender, engage me always to prefer his Service before these base and trivial Interests? And (3.) will not that Love which carries my Heart more ardently, my Desires more fervently after God than any other thing, make me long, breath, pant, thirst more after him, rejoice more in his Favour,
than all the Honours, Pleasures, Profits, Interests, Relations, and Satisfactions of the World can tender, engage me always to prefer his Service before these base and trivial Interests? And (3.) will not that Love which carries my Heart more ardently, my Desires more fervently After God than any other thing, make me long, breath, pant, thirst more After him, rejoice more in his Favour,
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Whilst this Devout Lover thus Contemplates the Divine Perfections, whilst he looks on God as his exceeding great Reward, and desires him accordingly, is not his Obedience prompt,
While this Devout Lover thus Contemplates the Divine Perfections, while he looks on God as his exceeding great Reward, and Desires him accordingly, is not his obedience prompt,
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and ready? Does not his mind move with alacrity, and unwearied vigour? And are not all its Motions regular and pleasing? Must not he who so zealously desires,
and ready? Does not his mind move with alacrity, and unwearied vigour? And Are not all its Motions regular and pleasing? Must not he who so zealously Desires,
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and so impatiently thirsteth after God, be very well disposed, and above all things industrious to unite himself unto God, must not he who thus prizes him for his incomparable Excellencies, think it his Happiness and Perfection,
and so impatiently Thirsteth After God, be very well disposed, and above all things Industria to unite himself unto God, must not he who thus prizes him for his incomparable Excellencies, think it his Happiness and Perfection,
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and therefore make it above all things his endeavour to be like him? Must not that secure our Obedience to him, which constrains us always to prefer our Interest in his Perfections,
and Therefore make it above all things his endeavour to be like him? Must not that secure our obedience to him, which constrains us always to prefer our Interest in his Perfections,
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or what is there on Earth I can desire in comparison of thee? What incentive can he want to engage him to walk before God unto all well-pleasing, and to perfect Holiness in the fear of God,
or what is there on Earth I can desire in comparison of thee? What incentive can he want to engage him to walk before God unto all Well-pleasing, and to perfect Holiness in the Fear of God,
so Omnipotent a Principle? If Obedience be the Fruit of Love, then what an entire Obedience may we expect from so intire a Love as can admit of nothing into competition with it, nothing which is not wholly subject to,
so Omnipotent a Principle? If obedience be the Fruit of Love, then what an entire obedience may we expect from so entire a Love as can admit of nothing into competition with it, nothing which is not wholly Subject to,
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what is there that can hinder him who has so emptied his heart of the Creatures, and devoted it so entirely to God, that his desire of all other things is always comparatively none,
what is there that can hinder him who has so emptied his heart of the Creatures, and devoted it so entirely to God, that his desire of all other things is always comparatively none,
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and, when they hinder his desire of him, are absolutely none, from reaching the highest pitch of assumable Goodness? Since therefore where-ever Obedience is found, 'tis a certain Criterion of Love ;
and, when they hinder his desire of him, Are absolutely none, from reaching the highest pitch of assumable goodness? Since Therefore wherever obedience is found, it's a certain Criterion of Love;
and to derive universal Obedience from the Love of God, or to argue from that Obedience to the entire, N. B. Love of God, is as sound a way of Argumentation,
and to derive universal obedience from the Love of God, or to argue from that obedience to the entire, N. B. Love of God, is as found a Way of Argumentation,
Hence from the universal Obedience which this Love must produce, I argue demonstratively, That it is that entire Love of God which is required by the Command, To love God with all our hearts.
Hence from the universal obedience which this Love must produce, I argue demonstratively, That it is that entire Love of God which is required by the Command, To love God with all our hearts.
so fervently desire, and in Affection do prefer before all other Objects? If therefore we would come up to our Holy Religion, if we would be those Wise and Excellent Creatures that God designs we should, let us above all things fix our love upon its proper Object, put it into a regular Motion,
so fervently desire, and in Affection do prefer before all other Objects? If Therefore we would come up to our Holy Religion, if we would be those Wise and Excellent Creatures that God designs we should, let us above all things fix our love upon its proper Object, put it into a regular Motion,
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Thirdly, Do they say the Love of God they plead for makes the best provision for our Pleasure? Is not this as true of the measures of Divine Love assigned by us? For have not we who Contemplate and Prize him as our Chiefest Good, and our exceeding great Reward, compared to whom nothing is lovely or desirable, the same Object still present with us? And the same reason to fix the Eyes of our Understanding on, and direct the Motions of our Will towards him? May we not always Contemplate and Enjoy his Beauty, asswage our Thirst at this Fountain,
Thirdly, Do they say the Love of God they plead for makes the best provision for our Pleasure? Is not this as true of the measures of Divine Love assigned by us? For have not we who Contemplate and Prize him as our Chiefest Good, and our exceeding great Reward, compared to whom nothing is lovely or desirable, the same Object still present with us? And the same reason to fix the Eyes of our Understanding on, and Direct the Motions of our Will towards him? May we not always Contemplate and Enjoy his Beauty, assuage our Thirst At this Fountain,
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and feast our hungry Souls upon his never-failing Charms? And must not the Assurance of our Interest in so great a Good, our Enjoyment of a Reward so Excellent, our sight of such a Perfect and a Charming Beauty, the Satisfaction which all our Appetites may find in sweet Communion with,
and feast our hungry Souls upon his never-failing Charms? And must not the Assurance of our Interest in so great a Good, our Enjoyment of a Reward so Excellent, our sighed of such a Perfect and a Charming Beauty, the Satisfaction which all our Appetites may find in sweet Communion with,
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even Ravish our Hearts, and fill our Souls with unspeakable Delight? Must not these Sentiments be highly Ravishing and Entertaining, must they not fill every Faculty with a full Tide of Ioy? Must they not be Sweets that know no Bitter, Ioys without Allay, Pleasures that have no Sting?
even Ravish our Hearts, and fill our Souls with unspeakable Delight? Must not these Sentiments be highly Ravishing and Entertaining, must they not fill every Faculty with a full Tide of Joy? Must they not be Sweets that know no Bitter, Joys without Allay, Pleasures that have no Sting?
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Fourthly, Do they add that by this Love we are secured from Disappointment, Iealousies, and all that long train of Pain and Grief which attends Desire when it moves towards the Creature.
Fourthly, Do they add that by this Love we Are secured from Disappointment, Jealousy's, and all that long train of Pain and Grief which attends Desire when it moves towards the Creature.
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While others are tormented with Fears and Cares, unsatisfied Desires, and unprosperous Attempts, &c. Are they not as entirely secured from any thing of this nature who love nothing,
While Others Are tormented with Fears and Cares, unsatisfied Desires, and unprosperous Attempts, etc. are they not as entirely secured from any thing of this nature who love nothing,
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For what more naturally tends to produce in us that NONLATINALPHABET, that Quietness, that Smoothness, and Tranquillity of Spirit in all Conditions and Events, in which Philosophers have plac'd the Happiness of Man? Is it not evident that he whose Will is thus resigned to the Will of God, cannot be cross'd in his Desires? and so he never can admit of a Disturbance,
For what more naturally tends to produce in us that, that Quietness, that Smoothness, and Tranquillity of Spirit in all Conditions and Events, in which Philosophers have placed the Happiness of Man? Is it not evident that he whose Will is thus resigned to the Will of God, cannot be crossed in his Desires? and so he never can admit of a Disturbance,
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he fears not any thing which may betide him, because he knows it must befall him by the Direction of that Providence which he is willing should dispose of all his Interests and Concerns,
he fears not any thing which may betide him, Because he knows it must befall him by the Direction of that Providence which he is willing should dispose of all his Interests and Concerns,
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and settle his whole Love upon God? [ That he loves nothing else but for his sake, nothing but as 'tis instrumental to his Glory, nothing but with entire submission to his all-wise Pleasure.
and settle his Whole Love upon God? [ That he loves nothing Else but for his sake, nothing but as it's instrumental to his Glory, nothing but with entire submission to his alwise Pleasure.
] How ravishing and lasting are his Delights? How solid and profound is his Peace? How full and overflowing are his Joys? How bright and lucid are the Regions of his Soul? How entire and undisturbed are his Enjoyments? What a settled Calm possesses his Breast? What a firm stable Rest does his Soul find when she thus reposes her full weight upon God? How loose and disentangled is he from the World;
] How ravishing and lasting Are his Delights? How solid and profound is his Peace? How full and overflowing Are his Joys? How bright and lucid Are the Regions of his Soul? How entire and undisturbed Are his Enjoyments? What a settled Cam Possesses his Breast? What a firm stable Rest does his Soul find when she thus reposes her full weight upon God? How lose and disentangled is he from the World;
Why therefore doth Mr. N. tell us, That the Man that harbours Creatures in his Bosom, and divides his Heart betwixt God and them, will be always in great danger of being betrayed by them;
Why Therefore does Mr. N. tell us, That the Man that harbours Creatures in his Bosom, and divides his Heart betwixt God and them, will be always in great danger of being betrayed by them;
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and though he should with great Care, and habitual Watchfulness preserve for God a greater share in his Affections (which is the most such a one can pretend to) yet he will have such a weight constantly hanging upon his Soul, that he will be never able to sore very high,
and though he should with great Care, and habitual Watchfulness preserve for God a greater share in his Affections (which is the most such a one can pretend to) yet he will have such a weight constantly hanging upon his Soul, that he will be never able to soar very high,
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our Desire of what he commands us to pray for that we may, and to give thanks for when we have received, be obstructive to our advancement in Religion? Can that Heart be said to be divided betwixt God and the Creatures, which never suffers the Creature to come in competition with him, never loves it in opposition to him? Can that Soul have any weight upon it obstructing its ascent to God, which always infinitely prefers him in her Affections before all other things;
our Desire of what he commands us to pray for that we may, and to give thanks for when we have received, be obstructive to our advancement in Religion? Can that Heart be said to be divided betwixt God and the Creatures, which never suffers the Creature to come in competition with him, never loves it in opposition to him? Can that Soul have any weight upon it obstructing its ascent to God, which always infinitely prefers him in her Affections before all other things;
or that every Parson of a Parish, or every Private Person were Infallible? But must we therefore grant to the Papist such a living Iudge, or to the Quaker such an Infallible Spirit? What fine Harangues might Mr. N. and the Good Lady make of the Advantages to Religion, which might arise from living without sleep,
or that every Parson of a Parish, or every Private Person were Infallible? But must we Therefore grant to the Papist such a living Judge, or to the Quaker such an Infallible Spirit? What fine Harangues might Mr. N. and the Good Lady make of the Advantages to Religion, which might arise from living without sleep,
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as, V. G. 1st. From these Words, Thou shalt love the Lord thy God with all thy heart, &c. Matth. 22.37. §. 1. 2dly. From those Words of St. James, Ye Adulterers and Adulteresses, know ye not that the Friendship of this World is enmity to God, James 4.4. §. 2. 3dly. From these Words of St. John, Love not the World, neither the things that are in the World, 1 John 2.15. §. 3. And to his Arguments against the relative Love of the Creature, V. G. 1. That it is as much Idolatry as the relative Worship of the Creature.
as, V. G. 1st. From these Words, Thou shalt love the Lord thy God with all thy heart, etc. Matthew 22.37. §. 1. 2dly. From those Words of Saint James, You Adulterers and Adulteresses, know you not that the Friendship of this World is enmity to God, James 4.4. §. 2. 3dly. From these Words of Saint John, Love not the World, neither the things that Are in the World, 1 John 2.15. §. 3. And to his Arguments against the relative Love of the Creature, V. G. 1. That it is as much Idolatry as the relative Worship of the Creature.
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This Answered, 1. ad hominem, by shewing that it was formerly approved by Mr. N. 2. By shewing the Disparities betwixt the relative Love of the Creature,
This Answered, 1. ad hominem, by showing that it was formerly approved by Mr. N. 2. By showing the Disparities betwixt the relative Love of the Creature,
and more than any thing else? Does this exhaust the Sense of this great Commandment? Can he be said, with any tolerable Sense, to love God with all his Heart and Soul, that only loves him above other things, at the same time allowing other things a share in his love? Can he be said to love God with all his Love, N. B. who loves him only with a part? What though that part be the larger part, 'tis but a part still,
and more than any thing Else? Does this exhaust the Sense of this great Commandment? Can he be said, with any tolerable Sense, to love God with all his Heart and Soul, that only loves him above other things, At the same time allowing other things a share in his love? Can he be said to love God with all his Love, N. B. who loves him only with a part? What though that part be the larger part, it's but a part still,
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and the import of the same words elsewhere occurring in the Holy Scripture, but according to the Rules of Logick and of Grammar, which supposition would render the Interpretation of Scripture very absurd in many places.
and the import of the same words elsewhere occurring in the Holy Scripture, but according to the Rules of Logic and of Grammar, which supposition would render the Interpretation of Scripture very absurd in many places.
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and will he here ask, Can that be said to be Preached to all, and spoken of in all the World, which is only Preached and spoken of in a part of it? Is a part the whole? 2. Again, Children obey your Parents in all things;
and will he Here ask, Can that be said to be Preached to all, and spoken of in all the World, which is only Preached and spoken of in a part of it? Is a part the Whole? 2. Again, Children obey your Parents in all things;
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Servants obey your Masters according to the Flesh in all things, saith the Text. This Generality, say Interpreters, is to be restrain'd to all things honest, to all things belonging to their Right as Parents, or Masters to command ;
Servants obey your Masters according to the Flesh in all things, Says the Text. This Generality, say Interpreters, is to be restrained to all things honest, to all things belonging to their Right as Parents, or Masters to command;
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and will he here cry out, What Logick, or what Grammar will endure this? 3. In Precepts absolutely negative, and even exclusive, that which in Words is absolutely denied, must be interpreted so as only to import, that 'tis denied not absolutely,
and will he Here cry out, What Logic, or what Grammar will endure this? 3. In Precepts absolutely negative, and even exclusive, that which in Words is absolutely denied, must be interpreted so as only to import, that it's denied not absolutely,
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fear not Man or Idols so as to incur the displeasure of God. Labour not for the Meat that perisheth, saith the Scripture, NONLATINALPHABET, Work not for it ;
Fear not Man or Idols so as to incur the displeasure of God. Labour not for the Meat that Perishes, Says the Scripture,, Work not for it;
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and yet saith the same Scripture, Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, for he that will not labour shall not eat ;
and yet Says the same Scripture, Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, for he that will not labour shall not eat;
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as for the Latins nothing is more common with them than to express an ardent Love, by saying, In amore est totus, unicè amat, toto pectore diligit, omni studio aliquem amplectitur:
as for the Latins nothing is more Common with them than to express an Ardent Love, by saying, In amore est totus, unicè amat, toto pectore diligit, omni study aliquem amplectitur:
nothing therefore being more ordinary in every Language than to use this Expression, when we do not in the least intend to signifie the Person we thus love, is loved exclusively of all others,
nothing Therefore being more ordinary in every Language than to use this Expression, when we do not in the least intend to signify the Person we thus love, is loved exclusively of all Others,
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loving none other with that Love which is due and proper to him? For as we are commanded to serve him only, and yet may serve our King, our Master, and our Friend ;
loving none other with that Love which is due and proper to him? For as we Are commanded to serve him only, and yet may serve our King, our Master, and our Friend;
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When Mr. N. proposeth this Objection against his own Opinion, That if the Love of God required our whole Affection, we could not love our Neighbour as our selves, he is forced to Answer thus, that If the Love of God, and of our Neighbour were of the same Kind, that entire Love of the former would indeed exclude the latter;
When Mr. N. Proposeth this Objection against his own Opinion, That if the Love of God required our Whole Affection, we could not love our Neighbour as our selves, he is forced to Answer thus, that If the Love of God, and of our Neighbour were of the same Kind, that entire Love of the former would indeed exclude the latter;
So, say I, is it in our case, we do not love the Creature with the same sort of Love, or in the same Sense in which we love God, i. e. not with a Religious Affection, but with a Natural only;
So, say I, is it in our case, we do not love the Creature with the same sort of Love, or in the same Sense in which we love God, i. e. not with a Religious Affection, but with a Natural only;
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and Benevolence, considered that this love of Desire may be branched into religious and natural Desires, desire of things Spiritual and Temporal, of things good for the Body and for the Soul, of things to be used here,
and Benevolence, considered that this love of Desire may be branched into religious and natural Desires, desire of things Spiritual and Temporal, of things good for the Body and for the Soul, of things to be used Here,
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and to be enjoyed here and hereafter, of things as necessary for our being and our well-being, of things to be desired for their own and for God's sake;
and to be enjoyed Here and hereafter, of things as necessary for our being and our well-being, of things to be desired for their own and for God's sake;
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or at the least would not have thought that he who desired the Creature in a sense thus limited, desired him in the same sense, or with the same sort of Desire with which his Love and his Desire is carried out towards his Great Creator.
or At the least would not have Thought that he who desired the Creature in a sense thus limited, desired him in the same sense, or with the same sort of Desire with which his Love and his Desire is carried out towards his Great Creator.
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So that I need not now to advertise him, that he should not insist so much on the English Particle with, since the Original Greek from whence these words are cited, ran thus, Thou shalt love the Lord, NONLATINALPHABET, from the whole Heart ;
So that I need not now to advertise him, that he should not insist so much on the English Particle with, since the Original Greek from whence these words Are cited, ran thus, Thou shalt love the Lord,, from the Whole Heart;
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the words of the Apostle Iames are these, Ye Adulterers and Adulteresses, know ye not that the Friendship of this World is enmity to God? Whosoever therefore will be a Friend of the World, is an Enemy to God.
the words of the Apostle James Are these, You Adulterers and Adulteresses, know you not that the Friendship of this World is enmity to God? Whosoever Therefore will be a Friend of the World, is an Enemy to God.
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but only by loving Friend or Neighbour with the love proper to her Husband, with that love which comes in competition with, and invades that conjugal Affection which belongs to him alone.
but only by loving Friend or Neighbour with the love proper to her Husband, with that love which comes in competition with, and invades that conjugal Affection which belongs to him alone.
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and consequently that Friendship of the World which rendred the Persons here represented, Guilty of Spiritual Adultery, must be that inordinate Affection to the World which made it Rival God,
and consequently that Friendship of the World which rendered the Persons Here represented, Guilty of Spiritual Adultery, must be that inordinate Affection to the World which made it Rival God,
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and this the Context clearly shews, for the Friendship of the World there reprehended was such as proceeded from the Lusts which were in their Members, and caused them to desire the World's Good, not to supply their wants,
and this the Context clearly shows, for the Friendship of the World there reprehended was such as proceeded from the Lustiest which were in their Members, and caused them to desire the World's Good, not to supply their Wants,
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but to consume them on their Lusts, and such a love of the World as produced Wars, Fightings, and even Murther, that they might obtain the Worlds good things, ver. 1, 2, 3, 4. But, saith Mr. N. Every lover of the Creature is in proportion an Idolater upon our former Principle;
but to consume them on their Lustiest, and such a love of the World as produced Wars, Fightings, and even Murder, that they might obtain the World's good things, ver. 1, 2, 3, 4. But, Says Mr. N. Every lover of the Creature is in proportion an Idolater upon our former Principle;
and affect them with pleasing Sensations, that they perfect our Being, and are the causes of our Happiness, which is to suppose them to be so many Gods;
and affect them with pleasing Sensations, that they perfect our Being, and Are the Causes of our Happiness, which is to suppose them to be so many God's;
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desiring the Creature with moderation, why doth the Scripture prescribe this Moderation as to the things of this World, by saying, Let your moderation, as to these things, be known unto all, the Lord is at hand.
desiring the Creature with moderation, why does the Scripture prescribe this Moderation as to the things of this World, by saying, Let your moderation, as to these things, be known unto all, the Lord is At hand.
Are not our Petitions of these things from God our desires of them? Is not our dependance on that Providence for them, which will give good Things to them that ask them, the Remedy here prescribed against our anxious Cares for these things? And must not then the Moderation here required Respect the same things? Again, Brethren, saith the Apostle, the time is short, it remaineth that both they that have Wives, be as if they had none;
are not our Petitions of these things from God our Desires of them? Is not our dependence on that Providence for them, which will give good Things to them that ask them, the Remedy Here prescribed against our anxious Cares for these things? And must not then the Moderation Here required Respect the same things? Again, Brothers, Says the Apostle, the time is short, it remains that both they that have Wives, be as if they had none;
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Here do not all the Ancient Commentators agree that the Apostle prescribes mediocrity as to these transitory Things we can enjoy but for a short time? And that by commanding us to have and use them as if we did it not, he only doth enjoin us not to have our hearts affixed,
Here do not all the Ancient Commentators agree that the Apostle prescribes mediocrity as to these transitory Things we can enjoy but for a short time? And that by commanding us to have and use them as if we did it not, he only does enjoin us not to have our hearts affixed,
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and of the sensual Appetites? Is it not the Pleasure annexed to the Enjoyment of these things which all the World pursue? And must they not then have the same reason to desire and pursue them,
and of the sensual Appetites? Is it not the Pleasure annexed to the Enjoyment of these things which all the World pursue? And must they not then have the same reason to desire and pursue them,
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'Tis also evident that Children for a long time taste the Pleasures of the Creatures before they can be able to discern that God immediately produces these pleasing Sensations in them;
It's also evident that Children for a long time taste the Pleasures of the Creatures before they can be able to discern that God immediately produces these pleasing Sensations in them;
Now is not this to vilifie the Providence and Wisdom of God, and to reproach his Goodness to say, That he hath laid the World under a sad necessity of defrauding God of his Worship, and committing that Sin of Idolatry, which he that doth, saith the Apostle, shall not inherit the Kingdom of God.
Now is not this to vilify the Providence and Wisdom of God, and to reproach his goodness to say, That he hath laid the World under a sad necessity of defrauding God of his Worship, and committing that since of Idolatry, which he that does, Says the Apostle, shall not inherit the Kingdom of God.
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now do we by desiring Meat when we are hungry, or Drink when thirsty, or by thus loving Meat and Drink as things which may gratifie our hungry or our thirsty Appetites, by the virtue God himself hath implanted in them, worship Bread and Drink? All religious Worship proceeds from a direct immediate Intention, either to give Honour to that which we conceive to be God,
now do we by desiring Meat when we Are hungry, or Drink when thirsty, or by thus loving Meat and Drink as things which may gratify our hungry or our thirsty Appetites, by the virtue God himself hath implanted in them, worship Bred and Drink? All religious Worship proceeds from a Direct immediate Intention, either to give Honour to that which we conceive to be God,
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or to work upon our Animal Spirits, and by them upon our Souls? Surely could there be any semblance of Idolatry in this case, it must wholly lie not in conceiving that Creatures can move our Animal Spirits, which is all we say or think they do,
or to work upon our Animal Spirits, and by them upon our Souls? Surely could there be any semblance of Idolatry in this case, it must wholly lie not in conceiving that Creatures can move our Animal Spirits, which is all we say or think they do,
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To this the Reverend Dr. Barrow Answers, that The Apostle explains himself, that by the World he means those things which are most generally embraced and practised in it;
To this the Reverend Dr. Barrow Answers, that The Apostle explains himself, that by the World he means those things which Are most generally embraced and practised in it;
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the Ostentation or Boasting of Life, that is Pride, Ambition, vain Glory, Arrogance, Qualities as irreconcilably opposite to the Holy Nature and Will of God,
the Ostentation or Boasting of Life, that is Pride, Ambition, vain Glory, Arrogance, Qualities as irreconcilably opposite to the Holy Nature and Will of God,
so altogether inconsistent with the Love of him, begetting in us an Aversation and Antipathy towards him, rendring his Holiness distasteful to our Affections, his Justice dreadful to our Consciences, and Himself consequently, his Will, his Law, his Presence hateful to us.
so altogether inconsistent with the Love of him, begetting in us an Aversation and Antipathy towards him, rendering his Holiness distasteful to our Affections, his justice dreadful to our Consciences, and Himself consequently, his Will, his Law, his Presence hateful to us.
Whereas the moderate Desire of, and Affection to the World's Good things, is of that God who hath implanted in us natural Affections and Propensions to them, made them the Objects of our Desires and our Industry, encouraged us to affect them by making the matter of his Promises,
Whereas the moderate Desire of, and Affection to the World's Good things, is of that God who hath implanted in us natural Affections and Propensions to them, made them the Objects of our Desires and our Industry, encouraged us to affect them by making the matter of his Promises,
and hath allowed us to rejoice in them. 2. Because he saith, He that loveth the World, the love of the Father is not in him, which cannot possibly be true of that Relative and Subordinate Love unto it, which he hath made Provisions for.
and hath allowed us to rejoice in them. 2. Because he Says, He that loves the World, the love of the Father is not in him, which cannot possibly be true of that Relative and Subordinate Love unto it, which he hath made Provisions for.
Again, if we understand by these things, the desire of those things which gratifie our Appetites with Pleasure, V. G. by the Lusts of the Flesh, the desire of Meat, Drink,
Again, if we understand by these things, the desire of those things which gratify our Appetites with Pleasure, V. G. by the Lustiest of the Flesh, the desire of Meat, Drink,
that he wills them for themselves, and naturally delights in them, and therefore sure would have us to will and delight in them, and consequently to desire them.
that he wills them for themselves, and naturally delights in them, and Therefore sure would have us to will and delight in them, and consequently to desire them.
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What then remains but that we should understand by the love and desire of these things, that immoderate love and desire which tends to captivate our Affections to them;
What then remains but that we should understand by the love and desire of these things, that immoderate love and desire which tends to captivate our Affections to them;
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for in his Discourse of Platonick Love he speaks thus, Because God is of too sublime and refined Excellency to be fastned on immediately by our Love, Plato recommends to us NONLATINALPHABET, a method of Ascent, which is from loving the Beauty which we see in Bodies, to pass on to the love of that Beauty which we see in the Soul;
for in his Discourse of Platonic Love he speaks thus, Because God is of too sublime and refined Excellency to be fastened on immediately by our Love, Plato recommends to us, a method of Ascent, which is from loving the Beauty which we see in Bodies, to pass on to the love of that Beauty which we see in the Soul;
a love of that Creature for God's sake, or in Relation to God, provided that it do not stop and fix at the Creature, but run on till at last it fix upon God as its final Object.
a love of that Creature for God's sake, or in Relation to God, provided that it do not stop and fix At the Creature, but run on till At last it fix upon God as its final Object.
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And now to shew what little cause he had to parallel this Relative Love of the Creature, with the Relative Worship we condemn in the Church of Rome, and so unhappily to pronounce all Christians Guilty of Idolatry, who love any thing besides God for his sake, I need only to remind him of a few things which, had they been considered, would have put him out of love with this Comparison, viz.
And now to show what little cause he had to parallel this Relative Love of the Creature, with the Relative Worship we condemn in the Church of Room, and so unhappily to pronounce all Christians Guilty of Idolatry, who love any thing beside God for his sake, I need only to remind him of a few things which, had they been considered, would have put him out of love with this Comparison, viz.
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Now can Mr. N. charge us with giving the same love to the Creature which we give to the Creator? Moreover, we charge them with Idolatry, for doing this with the same Individual inward and outward Act ;
Now can Mr. N. charge us with giving the same love to the Creature which we give to the Creator? Moreover, we charge them with Idolatry, for doing this with the same Individu inward and outward Act;
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Mr. N. doth, and must allow a Relative Love of Benevolence to the Creatures, Christ having so expresly said for the Encouragement of our Charity to his Servants;
Mr. N. does, and must allow a Relative Love of Benevolence to the Creatures, christ having so expressly said for the Encouragement of our Charity to his Servants;
And the Apostle, that God is not unrighteous to forget your labour of love that you have shewed to his name, in that you have ministred to the Saints, and do minister.
And the Apostle, that God is not unrighteous to forget your labour of love that you have showed to his name, in that you have ministered to the Saints, and do minister.
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'Tis therefore evident, that this Relative Love, and the Papists Relative Worship of Images, are so far from being exactly Parallel, as Mr. N. asserts, that they have nothing common to each other but this, that both are stiled Relative, which also happens in that love of Benevolence for God's sake, he allows of.
It's Therefore evident, that this Relative Love, and the Papists Relative Worship of Images, Are so Far from being exactly Parallel, as Mr. N. asserts, that they have nothing Common to each other but this, that both Are styled Relative, which also happens in that love of Benevolence for God's sake, he allows of.
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To this I Answer, That when he saith, The Creature is not our true and proper Goods, this may be taken in the most elevated Sense, in which God only is our true and proper Good, and then his Argument runs thus.
To this I Answer, That when he Says, The Creature is not our true and proper Goods, this may be taken in the most elevated Sense, in which God only is our true and proper Good, and then his Argument runs thus.
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as being instrumental to the Sustentation, and the Contentment, and Pleasure of this Life, or to our Preservation from those afflictive Evils which are incident to us in this Life;
as being instrumental to the Sustentation, and the Contentment, and Pleasure of this Life, or to our Preservation from those afflictive Evils which Are incident to us in this Life;
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Secondly, Therefore I add, That Creatures may be said to be loved absolutely, and for themselves, either as that imports only for the Goodness God hath put into them, the Good they do, the Pleasure they afford to our natural Appetites;
Secondly, Therefore I add, That Creatures may be said to be loved absolutely, and for themselves, either as that imports only for the goodness God hath put into them, the Good they do, the Pleasure they afford to our natural Appetites;
and in this sense I have proved they may be loved absolutely, and for themselves, and this I also learn from these words of Mr. N. The Great Author of Nature hath made Provisions for the Entertainment of our natural Faculties, and particular Appetites;
and in this sense I have proved they may be loved absolutely, and for themselves, and this I also Learn from these words of Mr. N. The Great Author of Nature hath made Provisions for the Entertainment of our natural Faculties, and particular Appetites;
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Now sure I may desire that Pleasure of Appetites which God hath made provision for, and consequently may desire those particular Objects which afford that Pleasure,
Now sure I may desire that Pleasure of Appetites which God hath made provision for, and consequently may desire those particular Objects which afford that Pleasure,
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Again, if the Enjoyment of, and the Indulgence of these Appetites is only then restrained, when the great Interests of Happiness are thereby cross'd and defeated ;
Again, if the Enjoyment of, and the Indulgence of these Appetites is only then restrained, when the great Interests of Happiness Are thereby crossed and defeated;
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then the Enjoyment of, and the Indulgence to them is not wholly restrained, and then the desire of that Enjoyment and Indulgence to them is not entirely restained,
then the Enjoyment of, and the Indulgence to them is not wholly restrained, and then the desire of that Enjoyment and Indulgence to them is not entirely restain,
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1 st. Not exclusively of a Relation of them, and our affection to them to God's Glory, seeing whether we eat, or drink, or whatever we do, we are to do it all to the Glory of God.
1 Saint. Not exclusively of a Relation of them, and our affection to them to God's Glory, seeing whither we eat, or drink, or whatever we do, we Are to do it all to the Glory of God.
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because we must still love them with that Moderation and Indifferency, which will not permit our Affection to them to hazard or obstruct our pursuit of the Supreme Good.
Because we must still love them with that Moderation and Indifferency, which will not permit our Affection to them to hazard or obstruct our pursuit of the Supreme Good.
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and if Prudence and Religion require Caution and Moderation in the use of those Affections and Desires, they, by so doing, do approve them in some measure,
and if Prudence and Religion require Caution and Moderation in the use of those Affections and Desires, they, by so doing, do approve them in Some measure,
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Answered, §. 5. Argument 5. That God having called us thus to the Love of himself, cannot afterwards send us to a Creature, §. 6. Argument 6. A Man cannot repent of placing his whole Affection upon God,
Answered, §. 5. Argument 5. That God having called us thus to the Love of himself, cannot afterwards send us to a Creature, §. 6. Argument 6. A Man cannot Repent of placing his Whole Affection upon God,
HAving thus considered the Arguments produced from Scripture against the common Interpretation of this Great Commandment, and for a love of God wholly exclusive of all love to, and desire of the Creature,
HAving thus considered the Arguments produced from Scripture against the Common Interpretation of this Great Commandment, and for a love of God wholly exclusive of all love to, and desire of the Creature,
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even so far, and so unhappily exclusive of it, that we are told, That he that desires any thing besides God, whatever he pretend, or however he deceive himself, doth not truly love God;
even so Far, and so unhappily exclusive of it, that we Are told, That he that Desires any thing beside God, whatever he pretend, or however he deceive himself, does not truly love God;
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That the desire of God, and desire of the Creature are in their own Nature incompatible, even so incompatible, that whenever the Soul moves towards the Creature, it must necessarily forsake the Creator.
That the desire of God, and desire of the Creature Are in their own Nature incompatible, even so incompatible, that whenever the Soul moves towards the Creature, it must necessarily forsake the Creator.
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I now proceed to the Examination of those Arguments from Reason, by which Good Mr. Norris and the Lady endeavour to establish this Opinion, only premising for the better stating of the Question,
I now proceed to the Examination of those Arguments from Reason, by which Good Mr. Norris and the Lady endeavour to establish this Opinion, only premising for the better stating of the Question,
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Which in plain terms is affirming and denying the same thing, as is demonstrable from Mr. N. 's definition of the love of Concupiscence, for Pleasure, saith he, is Good, even our Good, seeking Pleasure must suppose a desire of it;
Which in plain terms is affirming and denying the same thing, as is demonstrable from Mr. N. is definition of the love of Concupiscence, for Pleasure, Says he, is Good, even our Good, seeking Pleasure must suppose a desire of it;
Moreover it may be enquired why he is so indulgent to our seeking of these things, who will not permit us to love them in the least measure, and who contends for an utter annihilation of all desire of the Creature ;
Moreover it may be inquired why he is so indulgent to our seeking of these things, who will not permit us to love them in the least measure, and who contends for an utter annihilation of all desire of the Creature;
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as St. Iohn doth, love not the World? Does not his Apostle say as expresly, NONLATINALPHABET, Let no Man seek his own things? And can he tell us any reason why of two things equally prohibited, we may be allowed the one,
as Saint John does, love not the World? Does not his Apostle say as expressly,, Let no Man seek his own things? And can he tell us any reason why of two things equally prohibited, we may be allowed the one,
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and not with any Movements of the Soul. Doth not he say, Notwithstanding thou mayst kill and eat flesh in all thy Gates, whatsoever thy Soul lusteth after, according to the Blessing of the Lord thy God which he hath given thee.
and not with any Movements of the Soul. Does not he say, Notwithstanding thou Mayest kill and eat Flesh in all thy Gates, whatsoever thy Soul Lusteth After, according to the Blessing of the Lord thy God which he hath given thee.
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When the Lord thy God shall enlarge thy Borders, and thou shalt say, I will eat flesh because thy Soul longeth to eat Flesh, thou mayst eat Flesh whatsoever thy Soul lusteth after.
When the Lord thy God shall enlarge thy Borders, and thou shalt say, I will eat Flesh Because thy Soul Longeth to eat Flesh, thou Mayest eat Flesh whatsoever thy Soul Lusteth After.
and thou shalt eat in thy Gates whatsoever thy Soul lusteth after, NONLATINALPHABET, with all the desire of thy Soul, thou mayst eat, saith the Hebrew thrice;
and thou shalt eat in thy Gates whatsoever thy Soul Lusteth After,, with all the desire of thy Soul, thou Mayest eat, Says the Hebrew thrice;
The Preacher also laments the Folly of the Man who having Riches, Wealth and Honour in such abundance, that he wanteth nothing which his Soul can desire, and yet he hath not an heart to enjoy them freely,
The Preacher also laments the Folly of the Man who having Riches, Wealth and Honour in such abundance, that he Wants nothing which his Soul can desire, and yet he hath not an heart to enjoy them freely,
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2 dly, Is it suitable to the Sentiments of Mr. N. when he saith, There are some things in the World which I love, N. B. with great passion, such as are Conversation with select Friends,
2 dly, Is it suitable to the Sentiments of Mr. N. when he Says, There Are Some things in the World which I love, N. B. with great passion, such as Are Conversation with select Friends,
these I delight in with something-like satisfaction and acquiescence, and the last, could I enjoy it in its highest Perfection, would, I am apt to phansie, terminate my Desires, and make me Happy.
these I delight in with something-like satisfaction and acquiescence, and the last, could I enjoy it in its highest Perfection, would, I am apt to fancy, terminate my Desires, and make me Happy.
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or seek any thing under that Notion? Hath it any apprehension of the Objects that make Impressions on it as the natural or occasional Causes of our Pleasure? Doth that find Pleasure from the Fire,
or seek any thing under that Notion? Hath it any apprehension of the Objects that make Impressions on it as the natural or occasional Causes of our Pleasure? Does that find Pleasure from the Fire,
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and expecting Pleasure from it? And is not this desire and expectation a movement of the Soul? Is it not the Soul which moves those animal Spirits into those Parts and Muscles by which we are enabled to approach the Fire by a bodily movement:
and expecting Pleasure from it? And is not this desire and expectation a movement of the Soul? Is it not the Soul which moves those animal Spirits into those Parts and Muscles by which we Are enabled to approach the Fire by a bodily movement:
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So that, as far as I am able to perceive, here is nothing true, nothing satisfactory, I had almost said nothing intelligible in this pretended Illustration.
So that, as Far as I am able to perceive, Here is nothing true, nothing satisfactory, I had almost said nothing intelligible in this pretended Illustration.
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Moreover, when He, and the Lady, allow us to move toward these things, only as the Occasions, not as the Causes of our Good, I ask, Is not the continuance of my Life and Being good? And is Food only the occasion, is it not the means by God appointed for the continuance of Life? Is Physick only the occasion, is it not the means of my Health? Is sleep only the occasion, is it not the means of my Refreshment? And so of the Pleasure that we find in the Recovery of our Health,
Moreover, when He, and the Lady, allow us to move towards these things, only as the Occasions, not as the Causes of our Good, I ask, Is not the Continuance of my Life and Being good? And is Food only the occasion, is it not the means by God appointed for the Continuance of Life? Is Physic only the occasion, is it not the means of my Health? Is sleep only the occasion, is it not the means of my Refreshment? And so of the Pleasure that we find in the Recovery of our Health,
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And lastly, were it true that God is the immediate cause of all the Pleasure that we find in the Creature, was any Body acquainted with this Notion till these latter days? Doth one in Ten thousand now believe it? Are the generality of Men capable of Understanding it? And must not then all who in former Ages did not,
And lastly, were it true that God is the immediate cause of all the Pleasure that we find in the Creature, was any Body acquainted with this Notion till these latter days? Does one in Ten thousand now believe it? are the generality of Men capable of Understanding it? And must not then all who in former Ages did not,
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as the true cause of their Pleasure, and so have a movement of the Soul toward it as such? So that this matter is both impracticable and unintelligible.
as the true cause of their Pleasure, and so have a movement of the Soul towards it as such? So that this matter is both impracticable and unintelligible.
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whether he do immediately produce that Pleasure in me by occasion of them, or doth produce in me those Faculties by which I am enabled to perceive the Pleasure they afford? Is not the Pleasure which reflects from them as occasions,
whither he do immediately produce that Pleasure in me by occasion of them, or does produce in me those Faculties by which I am enabled to perceive the Pleasure they afford? Is not the Pleasure which reflects from them as occasions,
or as natural Causes of it, still the same? And is not the Giver of these Faculties and Creatures the sole Author of it? Is not causa causae, causa causati? Must not he who is the efficient cause of all those Faculties by which I perceive Pleasure from the Creatures his Providence affords me, be the true efficient cause of all my Pleasure? Is it not the same Kindness to give me Money to build me an House,
or as natural Causes of it, still the same? And is not the Giver of these Faculties and Creatures the sole Author of it? Is not causa causae, causa causati? Must not he who is the efficient cause of all those Faculties by which I perceive Pleasure from the Creatures his Providence affords me, be the true efficient cause of all my Pleasure? Is it not the same Kindness to give me Money to built me an House,
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they afford us no Pleasure, but God doth upon occasion of them. A very Metaphysical Consideration, which scarce any one regards in the pursuit of his Pleasure,
they afford us no Pleasure, but God does upon occasion of them. A very Metaphysical Consideration, which scarce any one regards in the pursuit of his Pleasure,
Now the Creatures being allowed to be the positive Conditions upon which God by his immutable Law and Order stands obliged to give these Gratifications and Delights,
Now the Creatures being allowed to be the positive Conditions upon which God by his immutable Law and Order Stands obliged to give these Gratifications and Delights,
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and with which I am sure I cannot want it? they being the positive Conditions determining the Operation of God, to produce this Pleasure in me, i. e. to give me that which only I desire and pursue,
and with which I am sure I cannot want it? they being the positive Conditions determining the Operation of God, to produce this Pleasure in me, i. e. to give me that which only I desire and pursue,
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Secondly, 'Tis also granted, That we may unite our selves, and approach to them by the Movements of the Body, which Movements of the Body being not Mechanical Motions,
Secondly, It's also granted, That we may unite our selves, and approach to them by the Movements of the Body, which Movements of the Body being not Mechanical Motions,
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And having premised this, I proceed directly to return an Answer to the Arguments by which Mr. N. endeavours to establish his Opinion, That the Love of God is exclusive of all Love of the Creature, and doth require us in Iustice to withdraw every straggling Desire from it.
And having premised this, I proceed directly to return an Answer to the Arguments by which Mr. N. endeavours to establish his Opinion, That the Love of God is exclusive of all Love of the Creature, and does require us in justice to withdraw every straggling Desire from it.
Her words are these, I will not search for Arguments to inforce this Love, after those incomparable ones you have so well inculcated, which are indeed unanswerable ;
Her words Are these, I will not search for Arguments to enforce this Love, After those incomparable ones you have so well inculcated, which Are indeed unanswerable;
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They therefore must be taken by the right handle, and must be thought to be intended as an high Compliment to Mr. N. not as an imputation of Folly to all that should oppose his incomparable Inforcements of his Tenet.
They Therefore must be taken by the right handle, and must be Thought to be intended as an high Compliment to Mr. N. not as an imputation of Folly to all that should oppose his incomparable Enforcements of his Tenet.
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Passing them therefore over with this gentle touch, I pass on to a Consideration of the Arguments of Mr. N. contained in his Sermon, and in his Letters.
Passing them Therefore over with this gentle touch, I pass on to a Consideration of the Arguments of Mr. N. contained in his Sermon, and in his Letters.
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for it only proves that God is the Cause of all that Love which is a necessary Adherent to our Beings, such as is all over invincible and irresistible ;
for it only Proves that God is the Cause of all that Love which is a necessary Adherent to our Beings, such as is all over invincible and irresistible;
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which the Devils and Damned Spirits, saith he, have, as well as Glorified Saints. Now is this the Love God calls for in this Text? Is it a purely passive Love which it is not in the Power of Devils to withhold,
which the Devils and Damned Spirits, Says he, have, as well as Glorified Saints. Now is this the Love God calls for in this Text? Is it a purely passive Love which it is not in the Power of Devils to withhold,
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and in which the greatest Saints cannot excel them? Is God concerned that we should not want that which is a necessary Adherent of our Beings? That which we never can put off, never can be with without? Doth he require that only which no Man can defraud him of? Mr. N. is sensible that the Text is not at all concerned in this Love, confessing that our Free Love is the only Love that falls under Command, and the only one that is in our Power.
and in which the greatest Saints cannot excel them? Is God concerned that we should not want that which is a necessary Adherent of our Beings? That which we never can put off, never can be with without? Does he require that only which no Man can defraud him of? Mr. N. is sensible that the Text is not At all concerned in this Love, confessing that our Free Love is the only Love that falls under Command, and the only one that is in our Power.
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and yet forbid that very love which he alone produceth in us? God, saith Mr. N. is the Author of all my Love, he hath produced it all, 'tis therefore highly just and reasonable he should have it all.
and yet forbid that very love which he alone Produceth in us? God, Says Mr. N. is the Author of all my Love, he hath produced it all, it's Therefore highly just and reasonable he should have it all.
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God, say I then, is the Author of all the Love of my self, and of my Preservation, my love of Food, Drink, Cloths, of Honour, Riches, Pleasure, Life, my love of Women,
God, say I then, is the Author of all the Love of my self, and of my Preservation, my love of Food, Drink, Clothes, of Honour, Riches, Pleasure, Life, my love of Women,
and of Sensual Delights, and of the Gratification of all my Natural Appetites according to, and not exceeding the Intention of (the God of) Nature, which is acknowledged to be Pleasure.
and of Sensual Delights, and of the Gratification of all my Natural Appetites according to, and not exceeding the Intention of (the God of) Nature, which is acknowledged to be Pleasure.
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And the natural tendency we have to them being from the Author of Nature must needs be right, it being impossible (saith Mr. N. ) that God should put a Biass upon the Soul. If therefore it is the Perfection and Duty of every Rational Creature to conform those Determinations of his Will that are free, to that which is natural,
And the natural tendency we have to them being from the Author of Nature must needs be right, it being impossible (Says Mr. N.) that God should put a Bias upon the Soul. If Therefore it is the Perfection and Duty of every Rational Creature to conform those Determinations of his Will that Are free, to that which is natural,
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and therefore equally deserving our Affection, and having founded it on this clear Principle of Nature, That we should deal with others as we would be dealt with.
and Therefore equally deserving our Affection, and having founded it on this clear Principle of Nature, That we should deal with Others as we would be dealt with.
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the utmost that he can reasonably hence conclude is this, that it is just and reasonable we should only love our selves, our Relatives and Neighbou•s in relation to God, or in Subordination to him.
the utmost that he can reasonably hence conclude is this, that it is just and reasonable we should only love our selves, our Relatives and Neighbou•s in Relation to God, or in Subordination to him.
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And must he therefore be the Proper and Immediate, yea, the Sole Object of this Love? Do you not call that a sensual Desire, whose Object is a sensual Good? And is God such a one? A Man saith Mr. N. is in Love, that is, he hath a sensual Desire toward a sensual Good.
And must he Therefore be the Proper and Immediate, yea, the Sole Object of this Love? Do you not call that a sensual Desire, whose Object is a sensual Good? And is God such a one? A Man Says Mr. N. is in Love, that is, he hath a sensual Desire towards a sensual Good.
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and consequently there would be a necessity of sinning, in order to Marriage, because no Man (not therefore Mr. N. ) is supposed to Marry but whom he thus loves ;
and consequently there would be a necessity of sinning, in order to Marriage, Because no Man (not Therefore Mr. N.) is supposed to Marry but whom he thus loves;
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And indeed 'tis palpably absurd to say, I do God Injury or Injustice in loving or desiring those things which he hath given me Faculties on purpose to love and desire, which have no other use but to desire, which cannot be satisfied without the Enjoyment of what we desire;
And indeed it's palpably absurd to say, I do God Injury or Injustice in loving or desiring those things which he hath given me Faculties on purpose to love and desire, which have no other use but to desire, which cannot be satisfied without the Enjoyment of what we desire;
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for when we say the Will is moved to Good in General, the meaning of those words is only this, That nothing but what is Good in reality or appearance can move the Will, or that it is always moved by some or other of those things which are contained within the Compass or the Sphere of Good ;
for when we say the Will is moved to Good in General, the meaning of those words is only this, That nothing but what is Good in reality or appearance can move the Will, or that it is always moved by Some or other of those things which Are contained within the Compass or the Sphere of Good;
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V. G. I desire to eat when I am hungry, to drink when I am thirsty, to take my rest when I am sleepy, not that I think All that is Good is contained in my Food, Drink or Sleep.
V. G. I desire to eat when I am hungry, to drink when I am thirsty, to take my rest when I am sleepy, not that I think All that is Good is contained in my Food, Drink or Sleep.
Moreover, to be moved towards Good as Good, is not to be moved towards All Good, but to be moved towards any particular Object, sub ratione boni, under this Prospect that it is, some way or other, Good for me to enjoy that Object;
Moreover, to be moved towards Good as Good, is not to be moved towards All Good, but to be moved towards any particular Object, sub ratione boni, under this Prospect that it is, Some Way or other, Good for me to enjoy that Object;
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sub ratione mali is not to be moved to all that is evil, but to be moved to evil, under the Apprehension or Conviction that it is evil, or pernicious to me. And this we cannot do;
sub ratione mali is not to be moved to all that is evil, but to be moved to evil, under the Apprehension or Conviction that it is evil, or pernicious to me. And this we cannot do;
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Mr. N. farther argues thus, That as God is the Author of this motion, so is he the end of it too, and he moves us to good no otherwise than by moving us towards himself.
Mr. N. farther argues thus, That as God is the Author of this motion, so is he the end of it too, and he moves us to good not otherwise than by moving us towards himself.
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For can God move us towards the Creature? Can he move us from himself? Can he act for a Creature? Can he make a Creature his end? Does not God make all things for himself? Is he not always his own end? Hath not this the evidence of a first Principle, that God acts only for himself? In his Tenth Letter this is offered anew in a great Croud of Pompous and Obscure Expressions.
For can God move us towards the Creature? Can he move us from himself? Can he act for a Creature? Can he make a Creature his end? Does not God make all things for himself? Is he not always his own end? Hath not this the evidence of a First Principle, that God acts only for himself? In his Tenth letter this is offered anew in a great Crowd of Pompous and Obscure Expressions.
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there being no other Principle in the Nature of God (no Wisdom, Power, Knowledge, &c. ) by which he is supposed to Act. Now, not to insist on many other Mistakes contained in this Argument,
there being no other Principle in the Nature of God (no Wisdom, Power, Knowledge, etc.) by which he is supposed to Act. Now, not to insist on many other Mistakes contained in this Argument,
First, That whether God can act only for himself, or for a Creature, may easily be determined from these excellent Words of Mr. N. in his Treatise concerning Perseverance in Holiness ;
First, That whither God can act only for himself, or for a Creature, may Easily be determined from these excellent Words of Mr. N. in his Treatise Concerning Perseverance in Holiness;
And doth not he act for a Creature, who doth all he doth for the Good of his Creatures? And therefore, saith he, as God did not at first speak this World into Being, to raise himself a monument of Power, and Divine Architecture;
And does not he act for a Creature, who does all he does for the Good of his Creatures? And Therefore, Says he, as God did not At First speak this World into Being, to raise himself a monument of Power, and Divine Architecture;
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(Now where he hath no self-design, he can have no self end:) For can a man be profitable to God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous,
(Now where he hath no Self-design, he can have no self end:) For can a man be profitable to God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous,
Furthermore, I ask what doth he mean, when he saith, The Love of God can be no other than the Love of himself? He hath confidently told us, There are but these two sorts of Love, love of desire, and love of Benevolence ;
Furthermore, I ask what does he mean, when he Says, The Love of God can be no other than the Love of himself? He hath confidently told us, There Are but these two sorts of Love, love of desire, and love of Benevolence;
And is not this as much a demonstration, that God cannot love himself with a Love of Benevolence? For what can he wish to himself that he has not already? Nor can God love himself with a Love of Desire:
And is not this as much a demonstration, that God cannot love himself with a Love of Benevolence? For what can he wish to himself that he has not already? Nor can God love himself with a Love of Desire:
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For what Indigence in him can be the Ground of this Love of Concupiscence? What can an infinitely perfect and necessary Being farther desire to himself? How can either of these kinds of self-love derive from him, in whom can be no Indigence;
For what Indigence in him can be the Ground of this Love of Concupiscence? What can an infinitely perfect and necessary Being farther desire to himself? How can either of these Kinds of Self-love derive from him, in whom can be no Indigence;
and Acts for that which he hath already, and cannot chuse but have, or for what he hath not? If the latter, the Question returns, What, can he, who is infinitely and necessarily happy, Will or Act for that he hath not already? If the first,
and Acts for that which he hath already, and cannot choose but have, or for what he hath not? If the latter, the Question returns, What, can he, who is infinitely and necessarily happy, Will or Act for that he hath not already? If the First,
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why should he Will or Act for what he hath already, and cannot chuse but have? Can he have it the more for doing so? So unintelligible is this inward self-centring Principle of Mr. N.
why should he Will or Act for what he hath already, and cannot choose but have? Can he have it the more for doing so? So unintelligible is this inward self-centring Principle of Mr. N.
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even the wicked for the day of Wrath, according to that descant of the Learned Grotius, Singula Deus ordinat ad id quod singulis convenit; ordinat impium ad diem calamitosum.
even the wicked for the day of Wrath, according to that descant of the Learned Grotius, Singula Deus ordinat ad id quod Singulis convenit; ordinat Impious ad diem calamitosum.
We take too much upon us, if we imagine that the Allwise God can be concerned whether such blind Creatures as we are, approve or disapprove of his Proceedings;
We take too much upon us, if we imagine that the Alwise God can be concerned whither such blind Creatures as we Are, approve or disapprove of his Proceedings;
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God therefore acteth for his Glory when he discovers to the World those Excellencies and Perfections of his Nature, which are just motives to the performance of that Duty which we owe unto him;
God Therefore Acts for his Glory when he discovers to the World those Excellencies and Perfections of his Nature, which Are just motives to the performance of that Duty which we owe unto him;
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But then, it farther is to be observed, that God, in the discovery of these Divine Perfections to the World, designs as well the Benefit and Happiness of Man,
But then, it farther is to be observed, that God, in the discovery of these Divine Perfections to the World, designs as well the Benefit and Happiness of Man,
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and to engage us to that Imitation of his Goodness and Mercy to our fellow Creatures, which renders us partakers of the Divine Nature, and helpful to others in all their Exigencies and Distresses.
and to engage us to that Imitation of his goodness and Mercy to our fellow Creatures, which renders us partakers of the Divine Nature, and helpful to Others in all their Exigencies and Distresses.
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that so he may encourage us to place our Trust in him at all times, to repair by humble Suppli•ations to the Throne of Grace for suitable help in time of need,
that so he may encourage us to place our Trust in him At all times, to repair by humble Suppli•ations to the Throne of Grace for suitable help in time of need,
or pretend Friendship purely from prospect of our own Advantage, our Friendship becomes Mercenary, and our Charity degenerates into Self-love, And to this Charity and Friendship we are incited chiefly by the Example of our God,
or pretend Friendship purely from prospect of our own Advantage, our Friendship becomes Mercenary, and our Charity Degenerates into Self-love, And to this Charity and Friendship we Are incited chiefly by the Exampl of our God,
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To this Question therefore, Can God move us towards a Creature? Can he move us from himself? I Answer, Yes he doth move us towards the Creatures by all those Appetites, Affections and Desires he hath implanted in our Natures to them, by all the Commands he hath laid upon us to pray for our daily Bread, to be industrious to procure them,
To this Question Therefore, Can God move us towards a Creature? Can he move us from himself? I Answer, Yes he does move us towards the Creatures by all those Appetites, Affections and Desires he hath implanted in our Nature's to them, by all the Commands he hath laid upon us to pray for our daily Bred, to be Industria to procure them,
Does he not move the hungry Appetite to desire Meat, the thirsty Drink, the naked to desire Cloths, the Poor supply of his Wants, &c. And doth he not in all these Cases move us towards the Creature? Hath not God made these things the matter of his Promises,
Does he not move the hungry Appetite to desire Meat, the thirsty Drink, the naked to desire Clothes, the Poor supply of his Wants, etc. And does he not in all these Cases move us towards the Creature? Hath not God made these things the matter of his Promises,
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and his Encouragements to Duty? entailing upon Godliness the Promises of this Life? and engaging to them who seek first the Kingdom of God, that all other things shall be added to them? We therefore are by him moved towards the Creature,
and his Encouragements to Duty? entailing upon Godliness the Promises of this Life? and engaging to them who seek First the Kingdom of God, that all other things shall be added to them? We Therefore Are by him moved towards the Creature,
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The Love here discoursed of and recommended, is the Love of a God, that is, of all that is Good, of all that is Perfect, of all that is Lovely, of all that is Desirable, in short, of all that truly is;
The Love Here discoursed of and recommended, is the Love of a God, that is, of all that is Good, of all that is Perfect, of all that is Lovely, of all that is Desirable, in short, of all that truly is;
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or any of his Creatures can bestow upon him? What, can infinite Good be loved too much? Or is any degree of Love too high for him who is infinitely lovely, and who infinitely loves himself!
or any of his Creatures can bestow upon him? What, can infinite Good be loved too much? Or is any degree of Love too high for him who is infinitely lovely, and who infinitely loves himself!
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— And why then should it be thought such a stretch of the Love of God, to make it intire and exclusive of all other Loves? Can we love God too much, or Creatures too little?
— And why then should it be Thought such a stretch of the Love of God, to make it entire and exclusive of all other Loves? Can we love God too much, or Creatures too little?
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To this I Answer, First, That what I have discoursed is sufficient to evince that this is such a stretch of the Love of God, as renders it inconsistent with our Duty,
To this I Answer, First, That what I have discoursed is sufficient to evince that this is such a stretch of the Love of God, as renders it inconsistent with our Duty,
That it removes the natural Foundation of all Injustice, and cramps all charitable Beneficence: That it casts a vile Contempt upon the Works both of Creation and of Providence:
That it removes the natural Foundation of all Injustice, and cramps all charitable Beneficence: That it Cast a vile Contempt upon the Works both of Creation and of Providence:
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And sure, if this Hypothesis do all, or any of these things, it by so doing must stretch this Duty of the Love of God beyond the bounds prescribed to it by our God, and Saviour.
And sure, if this Hypothesis do all, or any of these things, it by so doing must stretch this Duty of the Love of God beyond the bounds prescribed to it by our God, and Saviour.
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Moreover, to say that God is all that is Good, is to contradict God himself, who said of all the Creatures that he made, that they were very Good: To say that he is all that is lovely, all that is desirable, is to beg the Question.
Moreover, to say that God is all that is Good, is to contradict God himself, who said of all the Creatures that he made, that they were very Good: To say that he is all that is lovely, all that is desirable, is to beg the Question.
For he deserves to be served answerably to the Reward that he hath promised; but can we perform such Service? He deserves Perfect and Angelical Obedience;
For he deserves to be served answerably to the Reward that he hath promised; but can we perform such Service? He deserves Perfect and Angelical obedience;
not to love Health and Pleasure, not to desire Food and Raiment, or any other Blessing he hath promised as the Reward of our Obedience? If not, 'tis evident that Duty of Affection which we owe unto him cannot be exclusive of all love of the Creature.
not to love Health and Pleasure, not to desire Food and Raiment, or any other Blessing he hath promised as the Reward of our obedience? If not, it's evident that Duty of Affection which we owe unto him cannot be exclusive of all love of the Creature.
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and those of the Apostle, pray without ceasing, as Mr. N. doth the Command, to Love God with all our Heart, &c. declared, That they who would be saved, must be continually employed in Prayer,
and those of the Apostle, pray without ceasing, as Mr. N. does the Command, to Love God with all our Heart, etc. declared, That they who would be saved, must be continually employed in Prayer,
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Hence they declared themselves to be the Men who had wholly renounced the World, left all things, and had no Possessions upon Earth, as Epiphanius saith of them:
Hence they declared themselves to be the Men who had wholly renounced the World, left all things, and had no Possessions upon Earth, as Epiphanius Says of them:
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And misunderstanding those Words of Christ, Labour not for the meat that perisheth, they held it unlawful to work for the sustaining of this present Life.
And misunderstanding those Words of christ, Labour not for the meat that Perishes, they held it unlawful to work for the sustaining of this present Life.
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They also neglected both the Hearing and Reading the Word of God, and contemned the use of the Sacraments, as thinking, That the Soul could not be purged by them;
They also neglected both the Hearing and Reading the Word of God, and contemned the use of the Sacraments, as thinking, That the Soul could not be purged by them;
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Now, as the Scriptures, on which they grounded these Practices, in their Grammatical Import, are as full for Praying always without ceasing, and against Labouring for the Meat that Perisheth, as is the Text under contest for loving God exclusively of any Love of the Creature;
Now, as the Scriptures, on which they grounded these Practices, in their Grammatical Import, Are as full for Praying always without ceasing, and against Labouring for the Meat that Perishes, as is the Text under contest for loving God exclusively of any Love of the Creature;
so is it easie to Harangue in Favor of these Hereticks after the manner of Mr. N. viz. The Duty which we recommend is the desire of Happiness and Salvation, that is, of all that is truly lovely and desirable, of the truest Riches, the Divinest Honours, the most Ravishing Delights, of the Vision of God in Glory, the Enjoyment of him,
so is it easy to Harangue in Favour of these Heretics After the manner of Mr. N. viz. The Duty which we recommend is the desire of Happiness and Salvation, that is, of all that is truly lovely and desirable, of the Truest Riches, the Divinest Honours, the most Ravishing Delights, of the Vision of God in Glory, the Enjoyment of him,
And can any desire be too Great, or too High for such an Object, or rather doth it not deserve infinitely more than we are able to bestow upon it? What, can an Endless Happiness,
And can any desire be too Great, or too High for such an Object, or rather does it not deserve infinitely more than we Are able to bestow upon it? What, can an Endless Happiness,
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and Immense Glory be desired too much? Why then should it be thought such a stretch of the Desire of Happiness, to make it Intire and Exclusive of all Labour for the World? Can we love Happiness too much,
and Immense Glory be desired too much? Why then should it be Thought such a stretch of the Desire of Happiness, to make it Entire and Exclusive of all Labour for the World? Can we love Happiness too much,
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or the World too little? I appeal to the Judicious Reader whether the Argument of the Massalian Heretick be not as like to that of Mr. N. as one Egg is to another;
or the World too little? I appeal to the Judicious Reader whither the Argument of the Massalian Heretic be not as like to that of Mr. N. as one Egg is to Another;
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and whether it be not of equal strength with that which he hath here produced. What he has more to say upon this Subject, is directly levelled against those Persons,
and whither it be not of equal strength with that which he hath Here produced. What he has more to say upon this Subject, is directly leveled against those Persons,
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and therefore though some Divines do, and reasonably may, say that Mr. N. 's Exposition of the First Command renders it inconsistent with the Second, which requires me to love my Neighbour as my self, because it excludes me from the desire of those Creatures by which I may do good to him,
and Therefore though Some Divines do, and reasonably may, say that Mr. N. is Exposition of the First Command renders it inconsistent with the Second, which requires me to love my Neighbour as my self, Because it excludes me from the desire of those Creatures by which I may do good to him,
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or of those Objectors who are pleased to presume this, that so he may in some measure account for his Imagination, that the World runs so generally upon this Notion.
or of those Objectors who Are pleased to presume this, that so he may in Some measure account for his Imagination, that the World runs so generally upon this Notion.
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He therefore enquires thus, Is it once to be thought that God who is Infinitely Good, Infinitely desirable, Infinitely deserving of our highest Affections,
He Therefore enquires thus, Is it once to be Thought that God who is Infinitely Good, Infinitely desirable, Infinitely deserving of our highest Affections,
and then, as if he alone were not able to suffice for us, and to satisfie the enlarged Appetites which he had given us, should call in the Creatures to part of the Expence,
and then, as if he alone were not able to suffice for us, and to satisfy the enlarged Appetites which he had given us, should call in the Creatures to part of the Expense,
What means he by these Questions? Does he not know that the same Jesus who said, Thou shalt love the Lord thy God with all thy Heart, Soul and Mind, commanded us to say unto him, Give us day by day our daily Bread? And hath he not then commanded us to desire,
What means he by these Questions? Does he not know that the same jesus who said, Thou shalt love the Lord thy God with all thy Heart, Soul and Mind, commanded us to say unto him, Give us day by day our daily Bred? And hath he not then commanded us to desire,
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or to satisfie those Bodily Appetites which he had given them? Again, does he not know, that God commanded his own People to love, and serve him with all their Hearts and Souls ;
or to satisfy those Bodily Appetites which he had given them? Again, does he not know, that God commanded his own People to love, and serve him with all their Hearts and Souls;
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and Wine, and Oil, and they should eat and be full? That the Blessed Jesus exhorts us to seek first the Kingdom of God, and the Righteousness thereof, and then all these things (Meat, Drink and Clothing) should be added to us by our Heavenly Father, who knoweth we have need of them ? Doth not St. Paul excite us to live Godly, because Godliness is profitable to all things, having the promise of this Life? Doth not the Psalmist say, O fear the Lord all ye his Saints;
and Wine, and Oil, and they should eat and be full? That the Blessed jesus exhorts us to seek First the Kingdom of God, and the Righteousness thereof, and then all these things (Meat, Drink and Clothing) should be added to us by our Heavenly Father, who Knoweth we have need of them? Does not Saint Paul excite us to live Godly, Because Godliness is profitable to all things, having the promise of this Life? Does not the Psalmist say, Oh Fear the Lord all you his Saints;
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but they that seek the Lord shall not want any good thing? And again, The Lord will give Grace, and Glory, and no good thing will he withhold from them that walk uprightly? And hath not God by these Expressions first called us to himself,
but they that seek the Lord shall not want any good thing? And again, The Lord will give Grace, and Glory, and no good thing will he withhold from them that walk uprightly? And hath not God by these Expressions First called us to himself,
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and a desire to enjoy the Blessings promised? And then doth he not send us to these Creatures for satisfaction of those Appeties he hath implanted in us towards them? As knowing Spiritual Nature was never designed to satisfie the Body,
and a desire to enjoy the Blessings promised? And then does he not send us to these Creatures for satisfaction of those Appeties he hath implanted in us towards them? As knowing Spiritual Nature was never designed to satisfy the Body,
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And then ask, whether you can think such a Person hath any thing to Answer at the Bar of God's Justice (upon this account) or whether you think God will Damn,
And then ask, whither you can think such a Person hath any thing to Answer At the Bar of God's justice (upon this account) or whither you think God will Damn,
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For when he saith Conscience doth never reproach us for our indifferency to the Creature, what thinks he of the Prodigal who is so indifferent towards it,
For when he Says Conscience does never reproach us for our indifferency to the Creature, what thinks he of the Prodigal who is so indifferent towards it,
as that he cares not tho' he spend that in Gaming, or squander it away in Prodigality, which had he been more concerned to keep it, might have preserved himself and his Family from Want and Misery? What thinks he of the Tradesman, who is so indifferent towards the Creature, that he will not give himself the trouble to consider whether he thrives or decays in his Trade or Calling, till at last he breaks,
as that he Cares not though he spend that in Gaming, or squander it away in Prodigality, which had he been more concerned to keep it, might have preserved himself and his Family from Want and Misery? What thinks he of the Tradesman, who is so indifferent towards the Creature, that he will not give himself the trouble to Consider whither he thrives or decays in his Trade or Calling, till At last he breaks,
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and then ask whether he may not have something to answer for at the Bar of God's Iustice upon that account? I suppose this Man to be one of the Alambrados or a Quietist ;
and then ask whither he may not have something to answer for At the Bar of God's justice upon that account? I suppose this Man to be one of the Alambrados or a Quietist;
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so intent upon his Mental Prayer, Divine Contemplation, and Union with God, as that he hath withdrawn his Desires wholly from the Concerns of his Estate, his Family, or his own Body.
so intent upon his Mental Prayer, Divine Contemplation, and union with God, as that he hath withdrawn his Desires wholly from the Concerns of his Estate, his Family, or his own Body.
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I suppose lastly that this Man withdraws himself thus from the Desire of the Creature, out of a Principle of Religion, either that of the Euchitae, that we are not ▪ to labour for the Meat that perisheth, or that of Mr. N. that the Love of God is exclusive of all Love and Desire of the Creature ;
I suppose lastly that this Man withdraws himself thus from the Desire of the Creature, out of a Principle of Religion, either that of the Euchitae, that we Are not ▪ to labour for the Meat that Perishes, or that of Mr. N. that the Love of God is exclusive of all Love and Desire of the Creature;
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for not making the Creature the Object of his desire? Whether he may not fall down upon his Knees and say, Lord, I have been so indifferent towards those Creatures which are thy signal Blessings,
for not making the Creature the Object of his desire? Whither he may not fallen down upon his Knees and say, Lord, I have been so indifferent towards those Creatures which Are thy signal Blessings,
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I have thought it my Duty to love thee so entirely, as to withdraw my Love from my Wife, Children, Relations, Friends and Neighbours, by withdrawing it from those Creatures which could alone enable me to afford them what was needful for the Body;
I have Thought it my Duty to love thee so entirely, as to withdraw my Love from my Wife, Children, Relations, Friends and Neighbours, by withdrawing it from those Creatures which could alone enable me to afford them what was needful for the Body;
and to lay this vile Imputation upon thy All-wise Providence, that it hath planted in us natural Appetites and Desires, which it would not have us gratifie.
and to lay this vile Imputation upon thy Alwise Providence, that it hath planted in us natural Appetites and Desires, which it would not have us gratify.
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When did Conscience upbraid him for praying for his daily Bread, or asking with Agar, food convenient for him, or for desiring to procure it by honest Industry? I suppose a Man to love the temporal Blessings God hath promised,
When did Conscience upbraid him for praying for his daily Bred, or asking with Agar, food convenient for him, or for desiring to procure it by honest Industry? I suppose a Man to love the temporal Blessings God hath promised,
I suppose also that he perseveres in this disposition of mind to the end, and then ask, Whether you can think such a Person hath any thing to Answer for at the Bar of God's Iustice upon that account? Or whether you think God will Damn,
I suppose also that he perseveres in this disposition of mind to the end, and then ask, Whither you can think such a Person hath any thing to Answer for At the Bar of God's justice upon that account? Or whither you think God will Damn,
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How can we thus do good to them only by communicating that which cannot do them any Good? Were indeed that of the Apostle true of these things, that they are good and profitable to Men, we, by this contribution, might be well said to do them Good;
How can we thus do good to them only by communicating that which cannot do them any Good? Were indeed that of the Apostle true of these things, that they Are good and profitable to Men, we, by this contribution, might be well said to do them Good;
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but if, for want of Principles, and Thoughts sufficiently Reformed from the Vulgar Philosophy, he stiled that Good and profitable to Men, which is in no sense their Good,
but if, for want of Principles, and Thoughts sufficiently Reformed from the vulgar Philosophy, he styled that Good and profitable to Men, which is in no sense their Good,
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2 dly, Is it not the Recommendation of Wisdom that she is to be preferred before all things desirable, that she fills our Houses, NONLATINALPHABET, with things desirable, that there is, NONLATINALPHABET, a desirable treasure in the House of the Righteous? Is not fine Bread in Scripture called Bread of desire ;
2 dly, Is it not the Recommendation of Wisdom that she is to be preferred before all things desirable, that she fills our Houses,, with things desirable, that there is,, a desirable treasure in the House of the Righteous? Is not fine Bred in Scripture called Bred of desire;
the pleasant Land of Canaan, a Land of Desire ; fruitful Fields, Fields of Desire ; pleasant Houses, Houses of Desire ; pleasant Vineyards, Vineyards of Desire ;
the pleasant Land of Canaan, a Land of Desire; fruitful Fields, Fields of Desire; pleasant Houses, Houses of Desire; pleasant Vineyards, Vineyards of Desire;
and pleasant Furniture, Vessels of Desire? Doth not the Prophet Ieremy lament the Loss Ierusalem had sustained of all her pleasant things, that the Adversary had spread out his hand upon all her pleasant things, and that she was forced to give her pleasant things for meat to relieve her Soul? And are not these pleasant things in the Hebrew her desirable things, and in the Greek NONLATINALPHABET? Now is not Wisdom thus recommended to us, that we may be induced to court her for these desirable things! These concupiscible Treasures with which she fills the Wise Man's House? And must they not then be lovely, and proper Objects of desire? Do we reap no pleasure from these pleasant Lands, Fields, Vineyards, Houses, Furniture,
and pleasant Furniture, Vessels of Desire? Does not the Prophet Ieremy lament the Loss Ierusalem had sustained of all her pleasant things, that the Adversary had spread out his hand upon all her pleasant things, and that she was forced to give her pleasant things for meat to relieve her Soul? And Are not these pleasant things in the Hebrew her desirable things, and in the Greek? Now is not Wisdom thus recommended to us, that we may be induced to court her for these desirable things! These concupiscible Treasures with which she fills the Wise Man's House? And must they not then be lovely, and proper Objects of desire? Do we reap no pleasure from these pleasant Lands, Fields, Vineyards, Houses, Furniture,
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or this pleasant Bread? Are they not all declared by the Wisdom of God to be desirable? And can that be desirable which is in no sense our Good, nor can communicate any Good to us? If so,
or this pleasant Bred? are they not all declared by the Wisdom of God to be desirable? And can that be desirable which is in no sense our Good, nor can communicate any Good to us? If so,
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3 dly, Doth not the Psalmist say, The Heavens declare the Glory of God, and the Firmament sheweth his handy work? And the Apostle, That the invisible things, viz. the Godhead and Eternity of him that made them, were seen by the things that were made ;
3 dly, Does not the Psalmist say, The Heavens declare the Glory of God, and the Firmament shows his handy work? And the Apostle, That the invisible things, viz. the Godhead and Eternity of him that made them, were seen by the things that were made;
since by the Beauty and the Greatness of the Creatures proportionably their Maker is seen? Now can it be said of those Creatures which declare to us the Glory of God, and shew us by the Beauty that is in them, the Beauty of their Maker, in whom that which is known of God is manifest, being seen in his Works? Can that which thus affords us the knowledge of that God whom to know is life eternal, be in no sense our Good, wholly unable to do us any Good? Can they in no measure be the Causes of the Happiness of those Heathens to whom they gave the Knowledge of the Nature of God,
since by the Beauty and the Greatness of the Creatures proportionably their Maker is seen? Now can it be said of those Creatures which declare to us the Glory of God, and show us by the Beauty that is in them, the Beauty of their Maker, in whom that which is known of God is manifest, being seen in his Works? Can that which thus affords us the knowledge of that God whom to know is life Eternal, be in no sense our Good, wholly unable to do us any Good? Can they in no measure be the Causes of the Happiness of those heathens to whom they gave the Knowledge of the Nature of God,
and a Testimony of his Goodness to them? Can they not give us so much as one grateful Sensation, one little contemptible Pleasure resulting from this Knowledge of God? If,
and a Testimony of his goodness to them? Can they not give us so much as one grateful Sensation, one little contemptible Pleasure resulting from this Knowledge of God? If,
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Yet if he does us any Good by his Creatures, by the Ministry of Angels pitching their Tents about us, may we not love those Angels that thus minister to us? May we not desire of God that he would give them charge concerning us? If he does us any Good by the Conversation, Examples, Writings of Good Men, may we not desire them,
Yet if he does us any Good by his Creatures, by the Ministry of Angels pitching their Tents about us, may we not love those Angels that thus minister to us? May we not desire of God that he would give them charge Concerning us? If he does us any Good by the Conversation, Examples, Writings of Good Men, may we not desire them,
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or that he hath given us those Faculties which are capable of perceiving a grateful Relish and Sensation in their regular Application to such Objects as are agreeable to their Nature, and Divine Bounty hath administred? For instance, let it be indeed the Sun that shines upon us,
or that he hath given us those Faculties which Are capable of perceiving a grateful Relish and Sensation in their regular Application to such Objects as Are agreeable to their Nature, and Divine Bounty hath administered? For instance, let it be indeed the Sun that shines upon us,
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and that warms us by that Faculty of enlightning and producing heat that God hath given it, seeing it doth this purely by the vertue the Divine Power and Wisdom hath imparted to it, without any Knowledge or Intention of doing us any Good;
and that warms us by that Faculty of enlightening and producing heat that God hath given it, seeing it does this purely by the virtue the Divine Power and Wisdom hath imparted to it, without any Knowledge or Intention of doing us any Good;
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For, If God be the only true Cause that acts upon our Spirits, and produceth all our pain (which Mr. N. doth equally contend for) then he only does us hurt,
For, If God be the only true Cause that acts upon our Spirits, and Produceth all our pain (which Mr. N. does equally contend for) then he only does us hurt,
Or, to Argue backward, we ought to hate nothing but what is hateful, nothing is hateful but what is our hurt, nothing is our hurt but what does us hurt, nothing doth us hurt but what causeth pain in us, nothing causeth pain in us, saith Mr. N. but God,
Or, to Argue backward, we ought to hate nothing but what is hateful, nothing is hateful but what is our hurt, nothing is our hurt but what does us hurt, nothing does us hurt but what Causes pain in us, nothing Causes pain in us, Says Mr. N. but God,
I grant the Pains of the next World have nothing to do with the Duty we owe to God, any otherwise than as they are incentives to it, that we may avoid them;
I grant the Pains of the next World have nothing to do with the Duty we owe to God, any otherwise than as they Are incentives to it, that we may avoid them;
and by him only? And if these Pains and Miseries be the hurt and evil which the Damn'd suffer, is not that God who doth immediately cause them, the immediate Author of their hurt and evil? And if he only does them hurt, he only by your Argument, is their hurt, and then he only is hateful,
and by him only? And if these Pains and Misery's be the hurt and evil which the Damned suffer, is not that God who does immediately cause them, the immediate Author of their hurt and evil? And if he only does them hurt, he only by your Argument, is their hurt, and then he only is hateful,
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then 'tis plain they ought to hate none but him, and him entirely, and then their hatred of him cannot be their Sin. If then it be an absurdity to say the Damned ought to hate God entirely,
then it's plain they ought to hate none but him, and him entirely, and then their hatred of him cannot be their Sin. If then it be an absurdity to say the Damned ought to hate God entirely,
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Whereas we who conceive that Mens Damnation is of themselves, that they are their own Tormentors by their reflection on their own Actions, that they have excluded themselves from the Beatifick Vision which would have made them happy, by making themselves incapable of enjoying a God of infinite Purity, that they have rendred themselves unworthy to be snatched out of the Flames of the Earth, when all the things that are in it shall be burned up, and so shall suffer in that Fire which is kept for the Day of Iudgment, and of perdition of ungodly Men, whilst the Just shall then be caught up into the Air,
Whereas we who conceive that Men's Damnation is of themselves, that they Are their own Tormentors by their reflection on their own Actions, that they have excluded themselves from the Beatific Vision which would have made them happy, by making themselves incapable of enjoying a God of infinite Purity, that they have rendered themselves unworthy to be snatched out of the Flames of the Earth, when all the things that Are in it shall be burned up, and so shall suffer in that Fire which is kept for the Day of Judgement, and of perdition of ungodly Men, while the Just shall then be caught up into the Air,
Moreover, is it true that all the Pains which God inflicts upon the Wicked in this Life are Medicinal, and in order to their greater Good? What thinks he of the Despair, Horror, the Agonies both of Soul and Body some desperately wicked Persons lie under at the hour of death? Of the Pains the bloody Hector suffers in a Duel by a mortal Wound? Of the wicked Soldier mortally wounded in the Field? The horrid Criminal presently put upon the Rack and there exspiring? The Atheist or Debauched Person taken away by a sudden stroke or by a violent Death? Do they suffer these Pains in order to a greater Good?
Moreover, is it true that all the Pains which God inflicts upon the Wicked in this Life Are Medicinal, and in order to their greater Good? What thinks he of the Despair, Horror, the Agonies both of Soul and Body Some desperately wicked Persons lie under At the hour of death? Of the Pains the bloody Hector suffers in a Duel by a Mortal Wound? Of the wicked Soldier mortally wounded in the Field? The horrid Criminal presently put upon the Rack and there expiring? The Atheist or Debauched Person taken away by a sudden stroke or by a violent Death? Do they suffer these Pains in order to a greater Good?
for first, 'tis of the proper Nature of God to produce Pleasure, as consisting of such essential Excellencies and Perfections as will necessarily beautifie and and make happy those who are, by being in their true rational Order, duly disposed for the Enjoyment of him,
for First, it's of the proper Nature of God to produce Pleasure, as consisting of such essential Excellencies and Perfections as will necessarily beautify and and make happy those who Are, by being in their true rational Order, duly disposed for the Enjoyment of him,
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but if this same excellent Nature occasion pain to other Spirits, this is only indirectly and by accident, by reason of their moral indisposition for so soveraign a Good.
but if this same excellent Nature occasion pain to other Spirits, this is only indirectly and by accident, by reason of their moral indisposition for so sovereign a Good.
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for had there been no Sin, there never would have been such a thing as Pain, which is a plain Argument that God wills our Pleasure as we are Creatures,
for had there been no since, there never would have been such a thing as Pain, which is a plain Argument that God wills our Pleasure as we Are Creatures,
Here it is plain the Good Man shifts the Scene, deserts his Subject and his Argument at once, that he may seem to avoid the Consequence which follows from it;
Here it is plain the Good Man shifts the Scene, deserts his Subject and his Argument At once, that he may seem to avoid the Consequence which follows from it;
for evident it is, that in his Sermon he was discoursing of those Pleasures and Pains only which by the impressions the Creatures made upon us were by God produced in us, the Pleasures of the Senses, the Eye, the Palate, the Smell, Taste and Touch,
for evident it is, that in his Sermon he was discoursing of those Pleasures and Pains only which by the impressions the Creatures made upon us were by God produced in us, the Pleasures of the Senses, the Eye, the Palate, the Smell, Taste and Touch,
Now is this true of these sensual Pleasures of the Palate, and the Throat, and the Belly, of the carnal Pleasures of the Men of the World, of the Pleasures of Envy,
Now is this true of these sensual Pleasures of the Palate, and the Throat, and the Belly, of the carnal Pleasures of the Men of the World, of the Pleasures of Envy,
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as consisting of such essential Excellencies and Perfections to produce them, rather than to produce in us that Godly sorrow which works Repentance unto Life, the pangs of the New Birth,
as consisting of such essential Excellencies and Perfections to produce them, rather than to produce in us that Godly sorrow which works Repentance unto Life, the pangs of the New Birth,
or those afflicting Pains he lays upon his Children for their profit, to make them partakers of his Holiness, and which are the Fruits of that Love which is the chief of his Perfections? When God causeth Pleasure, saith he, he doth it because he wills it for it self,
or those afflicting Pains he lays upon his Children for their profit, to make them partakers of his Holiness, and which Are the Fruits of that Love which is the chief of his Perfections? When God Causes Pleasure, Says he, he does it Because he wills it for it self,
But what is this to that purpose of his Sermon, or his Argument which only concerns the Pleasures which we find upon occasion of the Creatures making impressions on our Senses? Again, Pain and Pleasure are both truly the effect of God,
But what is this to that purpose of his Sermon, or his Argument which only concerns the Pleasures which we find upon occasion of the Creatures making impressions on our Senses? Again, Pain and Pleasure Are both truly the Effect of God,
I approach nearer to it, and it burns me, God is the cause of this Pain of burning only indirectly, and by accident, the fire is only the occasion of both;
I approach nearer to it, and it burns me, God is the cause of this Pain of burning only indirectly, and by accident, the fire is only the occasion of both;
Who then is able to see any reason why he should be thought the natural, genuine and direct Cause of the first, and only indirectly and by accident the Cause of the latter?
Who then is able to see any reason why he should be Thought the natural, genuine and Direct Cause of the First, and only indirectly and by accident the Cause of the latter?
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He would do well to reconcile this with the Sentiments of Mr. Malbranch, That we being Sinners, and by consequence unworthy to be recompens'd by agreeable Sentiments, oblige God, in consequence of his immutable Will to make us feel Pleasure in the time that we offend him:
He would do well to reconcile this with the Sentiments of Mr. Malbranch, That we being Sinners, and by consequence unworthy to be recompensed by agreeable Sentiments, oblige God, in consequence of his immutable Will to make us feel Pleasure in the time that we offend him:
Doth God produce in them pain only as they are Sinners? What of the pains of the Holy Martyrs flagrant in Flames of Love to God, are they inflicted on them only as they are Sinners? Is it not for the Tryal of their Faith, Patience, Love and Obedience, that the Tryal of their Faith might be found to their Praise, Honour and Glory at the Revelation of the Lord Iesus? What thinks he of the direful Agonies and Sufferings of the Blessed Iesus, was he also a Sinner? Did he not for the Ioy that was set before him endure the Cross ?
Does God produce in them pain only as they Are Sinners? What of the pains of the Holy Martyrs flagrant in Flames of Love to God, Are they inflicted on them only as they Are Sinners? Is it not for the Trial of their Faith, Patience, Love and obedience, that the Trial of their Faith might be found to their Praise, Honour and Glory At the Revelation of the Lord Iesus? What thinks he of the direful Agonies and Sufferings of the Blessed Iesus, was he also a Sinner? Did he not for the Joy that was Set before him endure the Cross?
Whence comes wars and fightings among us? NONLATINALPHABET, from your Pleasures, saith St. Iames. Why do you covet, and so zealously affect the World's good things? that you may, saith he, spend them, NONLATINALPHABET, in your Pleasures.
Whence comes wars and fightings among us?, from your Pleasures, Says Saint James Why do you covet, and so zealously affect the World's good things? that you may, Says he, spend them,, in your Pleasures.
Is it not the pleasure we expect from the Enjoyment of the Creature, that gives the Rise to all that love and that desire of the Creature which you so tragically inveigh against? And after all this, will you not only determine God's Operation to the production of the pleasure of all our sinful Actions,
Is it not the pleasure we expect from the Enjoyment of the Creature, that gives the Rise to all that love and that desire of the Creature which you so tragically inveigh against? And After all this, will you not only determine God's Operation to the production of the pleasure of all our sinful Actions,
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and oblige him by an immutable Law to reward our Transgressions with Pleasure and Delight, and immediately and solely to produce that in us which is so obstructive to Piety,
and oblige him by an immutable Law to reward our Transgressions with Pleasure and Delight, and immediately and solely to produce that in us which is so obstructive to Piety,
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and direct Effects of God, and that 'tis of the proper Nature of God, as consisting of such essential Excellencies and Perfections to produce them? Credat Iudaeus Apella.
and Direct Effects of God, and that it's of the proper Nature of God, as consisting of such essential Excellencies and Perfections to produce them? Credat Iudaeus Apella.
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And having thus impartially considered all that Mr. N. hath offer'd on this Subject, I proceed next to the Discourses of the Good Lady on the same Subject;
And having thus impartially considered all that Mr. N. hath offered on this Subject, I proceed next to the Discourses of the Good Lady on the same Subject;
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which notwithstanding, if the Creature can supply our Wants, and be ordained by the Providence of God to do so, we think it is the proper Object of our desire to have that want supplied.
which notwithstanding, if the Creature can supply our Wants, and be ordained by the Providence of God to do so, we think it is the proper Object of our desire to have that want supplied.
If she means the good Things of the World, Food, Drink, Clothes, Houses, Lands, Orchards, Gold or Silver, I hope the danger of assimilation is not here very great.
If she means the good Things of the World, Food, Drink, Clothes, Houses, Lands, Orchards, Gold or Silver, I hope the danger of assimilation is not Here very great.
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But will the Love of God asswage her Hunger, quench her Thirst, or cloth her Nakedness? Or is he any other way the satisfier of our Desires of these things,
But will the Love of God assuage her Hunger, quench her Thirst, or cloth her Nakedness? Or is he any other Way the satisfier of our Desires of these things,
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than by affording us those Creatures he made on purpose for those ends? And must not then the hungry Appetite desire these Creatures for its Food, the thirsty for its Drink, &c. But, saith the Good Lady,
than by affording us those Creatures he made on purpose for those ends? And must not then the hungry Appetite desire these Creatures for its Food, the thirsty for its Drink, etc. But, Says the Good Lady,
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and to rob our selves of all the Pleasure which ariseth from the Gratification of our natural Appetites or Desires according to, and not exceeding the Intention of Nature, and of all that grateful Relish or Sensation which every Faculty enjoys in the regular Application of it self to [ i. e.
and to rob our selves of all the Pleasure which arises from the Gratification of our natural Appetites or Desires according to, and not exceeding the Intention of Nature, and of all that grateful Relish or Sensation which every Faculty enjoys in the regular Application of it self to [ i. e.
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If we pursue the Comforts of this present Life, or the Gratifications of our natural Appetites according to, and so as not to exceed the Intention of Nature ;
If we pursue the Comforts of this present Life, or the Gratifications of our natural Appetites according to, and so as not to exceed the Intention of Nature;
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but must we therefore never permit these Passions to move towards their proper Objects? In fine, love of Benevolence toward our selves, our Friends, Relations,
but must we Therefore never permit these Passion to move towards their proper Objects? In fine, love of Benevolence towards our selves, our Friends, Relations,
if I desire to have what he hath promised, I open a Bank to all that Mischief, Malice and Uncharitableness that is in the World. This is strange Doctrine;
if I desire to have what he hath promised, I open a Bank to all that Mischief, Malice and Uncharitableness that is in the World. This is strange Doctrine;
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For the Creature being finite and empty too, how is it possible, but that a multitude of Lovers who all desire the same thing, — should cross each other in these desires and pursuits,
For the Creature being finite and empty too, how is it possible, but that a multitude of Lovers who all desire the same thing, — should cross each other in these Desires and pursuits,
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when Providence hath made a plentiful provision of these things for us all? A desire thus limitted to contentment with Food and Raiment, lays a sure Fund for Charity to others, by disposing us to part with what is not thus necessary for our selves, to supply our Brother's Wants;
when Providence hath made a plentiful provision of these things for us all? A desire thus limited to contentment with Food and Raiment, lays a sure Fund for Charity to Others, by disposing us to part with what is not thus necessary for our selves, to supply our Brother's Wants;
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But the Love of the Creature is more apt to hinder, than advance our Happiness; and therefore in all Reason, Creatures are not to be thought desirable.
But the Love of the Creature is more apt to hinder, than advance our Happiness; and Therefore in all Reason, Creatures Are not to be Thought desirable.
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2. To say this Generally, and without all Restriction, that the Love, that is, as she her self Interprets it, the desire of the Creature is more apt to hinder than advance our Happiness, is in effect to say that God himself doth move us to love and to obey him by the promise of things more apt to hinder than advance our Happiness ;
2. To say this Generally, and without all Restriction, that the Love, that is, as she her self Interprets it, the desire of the Creature is more apt to hinder than advance our Happiness, is in Effect to say that God himself does move us to love and to obey him by the promise of things more apt to hinder than advance our Happiness;
NONLATINALPHABET. Basil. To. 1. Orat. in Julitt. M. p. 318. NONLATINALPHABET. Gr. Nyssen. Tr. 2. in Psalm. c. 3. To. 1. p. 295. Vid. Orig. in Matth. To. 12. p. 271. D. Chrysost. in Psal. 102. Olymp. in c. 5. Eccles. p. 634.
. Basil. To. 1. Orat in Julitt. M. p. 318.. Great Nyssen. Tr 2. in Psalm. c. 3. To. 1. p. 295. Vid. Origin in Matthew To. 12. p. 271. D. Chrysostom in Psalm 102. Olymp in c. 5. Eccles. p. 634.
Strictissime, & maxime proprie sumitur pro affectu eo quo desideramus ut ea tum à nobis, tum ab aliis fiant quae deo sunt Gratissima; quemadmodum enim amor erga alium in universum consideratus, est affectus ejusmodi quo ea cupimus quae alteri sunt bona, unde •it etiam ut, si amor iste sit intensus, & fervens, pro viribus id ipsum conemur efficere, atque id unice agamus, ut is quem diligimus rebus sibi gratis, & utilibus potiatur. Ita etiam Charitas, seu amor erga Deum ea unicè desiderat quae Deo, ut ita dicamus, sunt bona, hoc est grata, atque jucunda, qualia sunt omnia ista quae honorem illi afferunt ▪ aut alias voluntati ipsius sunt consentanea. Crell. &c. Christian. lib. 3. cap. 4. Curcell. Instit. lib. 7. cap. 22. sect. 3.
Strictissime, & maxim Properly sumitur Pro affectu eo quo desideramus ut ea tum à nobis, tum ab Others fiant Quae God sunt Gratissima; quemadmodum enim amor Erga Alium in universum consideratus, est affectus ejusmodi quo ea cupimus Quae Alteri sunt Bona, unde •it etiam ut, si amor iste sit intensus, & Fervens, Pro viribus id ipsum conemur efficere, atque id unice agamus, ut is Whom diligimus rebus sibi gratis, & utilibus potiatur. Ita etiam Charitas, seu amor Erga God ea unicè Desiderate Quae God, ut ita Dicamus, sunt Bona, hoc est Grata, atque Jucunda, Galatia sunt omnia ista Quae Honor illi afferunt ▪ Or alias Voluntati Himself sunt consentanea. Crell. etc. Christian. lib. 3. cap. 4. Curcell. Institutio lib. 7. cap. 22. sect. 3.
Cum autem ait toto corde, tota anima, tota mente nullam vitae nostrae partem Reliquit quae vacare debeat, & quasi locum dare ut aliâ revelit frui, sed quicquid aliud diligendum venerit in animum illuc rapiatur quo totius dilectionis impetus currit. Aug. de Doctr. Christian. l. 1. cap. 22.
Cum autem ait toto cord, tota anima, tota mente Nullam vitae Nostrae partem Reliquit Quae vacare debeat, & quasi locum Dare ut aliâ revelit frui, sed quicquid Aliud diligendum venerit in animum Illuc rapiatur quo totius dilectionis impetus Currit. Aug. de Doctrine Christian. l. 1. cap. 22.
Si autem amaveris h•c quamvis Deus fecerit & neglexeris creatorem, & amaveris mundum nonne tuus Amor Adulterinus deputabitur. August. in Ep. Joh. To. 9. Tr. 2. p. 592.
Si autem amaveris h•c Quamvis Deus fecerit & neglexeris Creator, & amaveris Mundum nonne Thy Amor Adulterinus deputabitur. August. in Epistle John To. 9. Tr 2. p. 592.
NONLATINALPHABET. Theodo. in Ezek. 23.20. Hence are the Idolatrous Jews stiled the Seed of the Adulterer and the Whore, Isa. 57.3. And said to commit Adultery with Stones and Stocks, Jer. 3.9. With their Idols, Ezek. 23.37. And to go a Whoring after other Gods, Judg. 2.17. Ps. 73.27. Ps. 106.39.
. Theodosius. in Ezekiel 23.20. Hence Are the Idolatrous jews styled the Seed of the Adulterer and the Whore, Isaiah 57.3. And said to commit Adultery with Stones and Stocks, Jer. 3.9. With their Idols, Ezekiel 23.37. And to go a Whoring After other God's, Judges 2.17. Ps. 73.27. Ps. 106.39.
Motus qui est in Imaginem quantum est Imago, est unus & idem cum illo qui est in Rem; & sic sequitur quod eadem reverentia exhibeatur Imagini Christi & ipsi Christo: Cum ergo Christus adoratur adoratione latriae ▪ consequens est, quod ejus Imago sit adoratione latriae adoranda. Aquin. Sum. Part. 3. Q. 25. Art. 3. Sententia D. Thomae quatenus docet eodem actu adorationis coli Imaginem, & exemplar per illam representatum est verissima piissima, & fidei decretis admodum consona. Petr. de Cabrera in 3. Part. Th. Q. 25. Art. 3. Disp. 3. N. 56. Dicendum ergo primò est fieri rectè posse ut Prototypon in Imagine & Imago cum Prototypo uno actu adoretur, atque hoc modo posse Imagin•m Christi ad•rari Latria. Suarez in 3. Part. Th. To. 1. Disp. 54. Sect. 4.
Motus qui est in Imaginem quantum est Imago, est Unus & idem cum illo qui est in Remembering; & sic sequitur quod Same Reverence exhibeatur Imagini Christ & ipsi Christ: Cum ergo Christus adoratur adoration Idolatry ▪ Consequent est, quod His Imago sit adoration Idolatry adoranda. Aquinas Sum. Part. 3. Q. 25. Art. 3. Sententia D. Thomae quatenus docet Eodem Acts adorationis coli Imaginem, & exemplar per Illam representatum est verissima piissima, & fidei decretis admodum consona. Peter de Cabrera in 3. Part. Th. Q. 25. Art. 3. Disp 3. N. 56. Dicendum ergo primò est fieri rectè posse ut Prototypon in Imagine & Imago cum Prototype Uno Acts adoretur, atque hoc modo posse Imagin•m Christ ad•rari Latria. Suarez in 3. Part. Th. To. 1. Disp 54. Sect. 4.
Non te prohibet Deut amare ista, sed non diligere ad beatudinem, sed ad hoc probare & laudare ut ames creatorem. August. in Ep. Joh. To. 9. Tr. 2. P. 592.
Non te Prohibet Deuteronomy amare ista, sed non diligere ad beatudinem, sed ad hoc Probare & Praise ut ames Creator. August. in Epistle John To. 9. Tr 2. P. 592.
Deus se vult diligi non ut sibi aliquid, sed ut eis qui diligun• aeternum praemium conferatur; hoc est ipse quem diligunt. August. de Doct. Christ. l. 1. c. 29. Ille igitur usus qui dicitur Dei, quo nobis utitur, non ad ejus sed ad nostram utilitatem ref•rtur; ad ejus autem tantummodo bonitatem. c. 32.
Deus se vult diligi non ut sibi Aliquid, sed ut eis qui diligun• aeternum Premium conferatur; hoc est ipse Whom Love. August. de Doct. christ. l. 1. c. 29. Isle igitur usus qui dicitur Dei, quo nobis utitur, non ad His sed ad nostram utilitatem ref•rtur; ad His autem tantummodo bonitatem. c. 32.
NONLATINALPHABET, &c. Damascenus de Haeres. apud Cotel. de Monum. Eccl. Graec. To. 1. p. 304: Nam qu•m Dominus dixerit, oportet semper Orane, & non deficere, & Apostolus, sine intermissione orate (quod sanissimè sic accipitur ut nullo die intermittantur certa tempora orandi;) isti ita nimis hoc faciunt, ut hinc judicentur inter Haereticos numer•ndi. August. de Haeres. c. 57.
, etc. Damascene de Haeres. apud Cotel. de Monument. Ecclesiastes Greek To. 1. p. 304: Nam qu•m Dominus dixerit, oportet semper Orane, & non deficere, & Apostles, sine intermission orate (quod sanissimè sic accipitur ut nullo die intermittantur Certa tempora Orandi;) Isti ita nimis hoc faciunt, ut hinc judicentur inter Haereticos numer•ndi. August. de Haeres. c. 57.
NONLATINALPHABET — NONLATINALPHABET. Epiph. Haer. 80. §. 3. p. 1069. NONLATINALPHABET. Ibid. §. 4. NONLATINALPHABET. Theodoret. Haer. Fab. lib. 4. cap. 11. Dicuntur Euchitae opinari Monachis non licere, sustenandae vitae suae cuusâ aliquid operari, atque ita seipsos Monachos profiteri ut omnino operibus vacent. August. de Haer. c. 57.
—. Epiphany Haer 80. §. 3. p. 1069.. Ibid §. 4.. Theodoret Haer Fab. lib. 4. cap. 11. Dicuntur Euchitae opinari Monachis non licere, sustenandae vitae suae cuusâ Aliquid operari, atque ita seipsos Monachos profiteri ut Omnino operibus vacent. August. de Haer c. 57.
