The works of the reverend and learned Henry Hammond, D.D. The fourth volume containing A paraphrase & annotations upon the Psalms : as also upon the (ten first chapters of the) Proverbs : together with XXXI sermons : also an Appendix to Vol. II.
and Athens at last begins to set up as the only Ʋniversity in the World. But 'tis Austins observation, that 'twas in respect of Christ, and for the propagation of the Church, that learning was ever suffered to travel out of Jewry. Christ was to be preached and received among the Gentiles, and therefore they must be civiliz'd before-hand,
and Athens At last begins to Set up as the only Ʋniversity in the World. But it's Austins observation, that 'twas in respect of christ, and for the propagation of the Church, that learning was ever suffered to travel out of Jewry. christ was to be preached and received among the Gentiles, and Therefore they must be civilized beforehand,
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Cum enim prophetae, &c. Ʋnder Abraham and Moses, whilest the learning and the Sermons of the Prophets were for Israels use, the Heathen World was as ignorant as irreligious, but about Romulus his time,
Cum enim Prophets, etc. Ʋnder Abraham and Moses, whilst the learning and the Sermons of the prophets were for Israel's use, the Heathen World was as ignorant as irreligious, but about Romulus his time,
but proclaimed by the mouth of Hosea, Amos, Isaiah, Micah, and Jonas from the reign of Ʋzziah, to Hezekiah Kings of Judah, then also began learning to flourish abroad among the Nations, to dilate it self over the World:
but proclaimed by the Mouth of Hosea, Amos, Isaiah, micah, and Jonah from the Reign of Ʋzziah, to Hezekiah Kings of Judah, then also began learning to flourish abroad among the nations, to dilate it self over the World:
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Greece began to hearken after wisdom, and brag of its NONLATINALPHABET, Thales and the like, ut fontes divinae & humanae sapientiae pariter erupisse videantur.
Greece began to harken After Wisdom, and brag of its, Thales and the like, ut Fontes Divinae & humanae sapientiae pariter erupisse videantur.
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and never any divorce betwixt Learning and Religion. The Fathers before mentioned are large in drawing it down to our hands in tables of collateral descent throughout all generations;
and never any divorce betwixt Learning and Religion. The Father's before mentioned Are large in drawing it down to our hands in tables of collateral descent throughout all generations;
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and is then most purely Faith when it relies not on reason, and adheres wholly to the NONLATINALPHABET of Gods word, yet doth the concurrence, and agreement,
and is then most purely Faith when it relies not on reason, and adheres wholly to the of God's word, yet does the concurrence, and agreement,
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in summ, all the rather folly than wisdom, that either Asia, or Africa, pretend to? what hath all the World beside that dare look a Christian in the face? I doubt not but this corner of Europe where we live, may challenge and put to shame,
in sum, all the rather folly than Wisdom, that either Asia, or Africa, pretend to? what hath all the World beside that Dare look a Christian in the face? I doubt not but this corner of Europe where we live, may challenge and put to shame,
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nay upbraid the ignorance of the learnedst Mahometan, and be able to afford some Champions which shall grapple with the tallest Giant, with the proudest Son of Anak that Italy can boast of.
nay upbraid the ignorance of the Learnedest Mahometan, and be able to afford Some Champions which shall grapple with the Tallest Giant, with the proudest Son of Anak that Italy can boast of.
Learning is accounted but an ostentatious complement of young Scholars, that will never bring the Pastor or his Flock the nearer to the way toward Heaven.
Learning is accounted but an ostentatious compliment of young Scholars, that will never bring the Pastor or his Flock the nearer to the Way towards Heaven.
and Doctrine of the Gospel be NONLATINALPHABET, able to maintain, and fence, and authorize it self, yet even Philosophy and secular learning is of use,
and Doctrine of the Gospel be, able to maintain, and fence, and authorise it self, yet even Philosophy and secular learning is of use,
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'Twas a custom of old, saith Dionysius Halic. to build Cities NONLATINALPHABET, never far from some Hill, or Mountain, that beside the natural strength, the hold from the foundation, they may receive some security and safeguard from so stout and tall a Neighbour:
'Twas a custom of old, Says Dionysius Halic. to built Cities, never Far from Some Hill, or Mountain, that beside the natural strength, the hold from the Foundation, they may receive Some security and safeguard from so stout and tall a Neighbour:
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Yea, the power and convincing force of argument, which the Heathen observed in Peter, made them get the Oracles to proclaim that he had learnt Magick from his Master.
Yea, the power and convincing force of argument, which the Heathen observed in Peter, made them get the Oracles to proclaim that he had learned Magic from his Master.
1. There is not so great a dependence betwixt learning and religion in particular persons, as we have observed to be in Ages and Countries: so that though plenty of knowledge be a symptom or judiciary sign, that that Church where it flourishes is the true Church of God,
1. There is not so great a dependence betwixt learning and Religion in particular Persons, as we have observed to be in Ages and Countries: so that though plenty of knowledge be a Symptom or judiciary Signen, that that Church where it flourishes is the true Church of God,
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for upon these terms is the wisest man, the Scribe, the disputer of the World, the loudest braggers of Jews or Grecians are found guilty of spiritual ignorance, 1 Cor. 1. as the last part of our Discourse shall make evident.
for upon these terms is the Wisest man, the Scribe, the disputer of the World, the Loudest braggers of jews or Greeks Are found guilty of spiritual ignorance, 1 Cor. 1. as the last part of our Discourse shall make evident.
for this is the true Metaphysicks, NONLATINALPHABET, the mistress and commandress of all other knowledges, which must perpetually do their homage to it,
for this is the true Metaphysics,, the mistress and commandress of all other knowledges, which must perpetually do their homage to it,
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and doubts, and panick terrors, for fear it be false grounded, and therefore Aristotle saith of it, that it differs from knowledge NONLATINALPHABET, as a sickly man from a strong, 'tis very weak and aguish, subject to sweats, and colds, and hourly distempers:
and doubts, and panic terrors, for Fear it be false grounded, and Therefore Aristotle Says of it, that it differs from knowledge, as a sickly man from a strong, it's very weak and aguish, Subject to sweats, and colds, and hourly distempers:
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an NONLATINALPHABET, a perfect state that it shall never be forced or frighted out of. In brief, where reason gives its suffrage, it unvails Faith, and to adherence super-adds evidence,
an, a perfect state that it shall never be forced or frighted out of. In brief, where reason gives its suffrage, it unvails Faith, and to adherence superadds evidence,
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and these are believers in a manner elevated above an Earthly condition, initiated to the state which is all Vision, where every thing is beheld NONLATINALPHABET, naked and display'd, as the entrals of a Creature cut down the back;
and these Are believers in a manner elevated above an Earthly condition, initiated to the state which is all Vision, where every thing is beheld, naked and displayed, as the entrails of a Creature Cut down the back;
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or with open face beholding as in a glass, 2 Cor. iii. 28. 4. There be some difficulties in Religion at which an illiterate understanding will be struck in a maze ;
or with open face beholding as in a glass, 2 Cor. iii. 28. 4. There be Some difficulties in Religion At which an illiterate understanding will be struck in a maze;
Many above the apprehensions of the most capacious brain, where reason being not able to express, must be content to shadow, and describe in some rude lines what it cannot perform in pourtraicture: and here, I say, learning, though it cannot reach, yet can heave up and point at ;
Many above the apprehensions of the most capacious brain, where reason being not able to express, must be content to shadow, and describe in Some rude lines what it cannot perform in portraiture: and Here, I say, learning, though it cannot reach, yet can heave up and point At;
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so saith Philoponus, will Mathematical abstractions facilitate the simplicity of Gods Essence to our understandings, the lucid nature of the Sun express the brightness of his glory, and the mysterious numbers of the Pythagoreans, represent the Trinity to our phansies.
so Says Philoponus, will Mathematical abstractions facilitate the simplicity of God's Essence to our understandings, the lucid nature of the Sun express the brightness of his glory, and the mysterious numbers of the pythagoreans, represent the Trinity to our fancies.
and raise up reason to join issue with divinity, and by his NONLATINALPHABET, that paternal depth made of three threes, comprise all the secrets of the Godhead.
and raise up reason to join issue with divinity, and by his, that paternal depth made of three threes, comprise all the secrets of the Godhead.
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But besides these secrets of the upper Cabinet, these supernatural depths, there are others secundae altitudinis, and as Halicar. calls those which are above the reach of all but Philosophers, NONLATINALPHABET,
But beside these secrets of the upper Cabinet, these supernatural depths, there Are Others secundae altitudinis, and as Halicar. calls those which Are above the reach of all but Philosophers,,
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And these I hope shall never be discust upon a Shop-board, or enter into any brain that is not before well ballast with weight and substance at the bottom:
And these I hope shall never be discussed upon a Shopboard, or enter into any brain that is not before well ballast with weight and substance At the bottom:
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and of this condition are almost all the speculations in divinity ; nay the ordinariest truth in a Catechism can scarce be forced into a vulgar understanding;
and of this condition Are almost all the speculations in divinity; nay the ordinariest truth in a Catechism can scarce be forced into a Vulgar understanding;
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his brain is not set that way, and many of our subtilest Worldlings have mistaken the Virgin Mary for an Angel, and the Apostles Creed, where only they find mention of her,
his brain is not Set that Way, and many of our subtlest Worldlings have mistaken the Virgae Marry for an Angel, and the Apostles Creed, where only they find mention of her,
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5. 'Tis but necessity and exigence of nature that those which are the weak should apply themselves for help and directions to those that are stronger ;
5. It's but necessity and exigence of nature that those which Are the weak should apply themselves for help and directions to those that Are Stronger;
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and therefore to deprive our selves of this guidance when it is offered, is NONLATINALPHABET, to put out an eye of his, that hath but one in all, which was of old a great aggravation to the injury in the Rhetor. indeed to leave our selves desperately blind.
and Therefore to deprive our selves of this guidance when it is offered, is, to put out an eye of his, that hath but one in all, which was of old a great aggravation to the injury in the Rhetor. indeed to leave our selves desperately blind.
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NONLATINALPHABET, in Iambl. In matters of Religion we must not so much as speak, nay, not think without a Candle, we shall want the guidance of some Teacher to direct every such word out of our mouths or thought into our hearts.
, in Iambl. In matters of Religion we must not so much as speak, nay, not think without a Candle, we shall want the guidance of Some Teacher to Direct every such word out of our mouths or Thought into our hearts.
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'Tis the law of nature, saith the Historian, NONLATINALPHABET, that superiours should have a kind of sovereignty over all that are inferiour to them, a magisterium and command over them, to rule and order them;
It's the law of nature, Says the Historian,, that superiors should have a kind of sovereignty over all that Are inferior to them, a magisterium and command over them, to Rule and order them;
but to be condemned of much peevishness and more stupidity, and his punishment is, Let him fall into his own hands, i. e. be ruled by a fool or mad man.
but to be condemned of much peevishness and more stupidity, and his punishment is, Let him fallen into his own hands, i. e. be ruled by a fool or mad man.
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They sit in Moses Chair, and therefore whatsoever they bid you, that observe and do, Mat. xxiii. 3. They err indeed in prescribing their additions to duty, as divine command, but the chief obliquity was in their lives:
They fit in Moses Chair, and Therefore whatsoever they bid you, that observe and do, Mathew xxiii. 3. They err indeed in prescribing their additions to duty, as divine command, but the chief obliquity was in their lives:
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7. In matters of superstruction, where Scripture lays the foundation, but interpreters, i. e. private spirits build upon it, some gold, some stubble, &c. and I cannot judge or discern which is firmliest rooted on the foundation;
7. In matters of superstruction, where Scripture lays the Foundation, but Interpreters, i. e. private spirits built upon it, Some gold, Some stubble, etc. and I cannot judge or discern which is firmliest rooted on the Foundation;
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I will take the Philosophers Counsel in the first of his Rhetor. and observe either NONLATINALPHABET or NONLATINALPHABET, be guided either by the ancientest, if they have shewed themselves in the cause, or else men alive, which be best reputed of for integrity and judgment:
I will take the Philosophers Counsel in the First of his Rhetor. and observe either or, be guided either by the Ancientest, if they have showed themselves in the cause, or Else men alive, which be best reputed of for integrity and judgement:
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8. All the contradictions and new ways of my own brain, opposite or wide from the current of the learned, I must suspect for a work of my own phansie, not entitle them to Gods spirit in me.
8. All the contradictions and new ways of my own brain, opposite or wide from the current of the learned, I must suspect for a work of my own fancy, not entitle them to God's Spirit in me.
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then we make every breath of our Nostrils, and flame that can break out of our hearts an immediate effect of the spirit and fire which hath spiritually enlivened us,
then we make every breath of our Nostrils, and flame that can break out of our hearts an immediate Effect of the Spirit and fire which hath spiritually enlivened us,
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and all this while we never examine either the ground or deductions from it, but take all upon trust from that everlasting deceiver our own heart, which we ought to sit upon and judge of by proofs and witnesses, by comparing it with other mens dictates, probably as godly, perhaps more learned,
and all this while we never examine either the ground or deductions from it, but take all upon trust from that everlasting deceiver our own heart, which we ought to fit upon and judge of by proofs and Witnesses, by comparing it with other men's dictates, probably as godly, perhaps more learned,
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Lastly, If the word of God speak distinctly and clearly, enforce, as here by miracles done before, all men to their astonishment and redargution, then will I not stay my belief to wait on or follow the learnedst man in the world :
Lastly, If the word of God speak distinctly and clearly, enforce, as Here by Miracles done before, all men to their astonishment and redargution, then will I not stay my belief to wait on or follow the Learnedest man in the world:
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So that you see the Pharisees argument in that case was sophistical, (the matter being so plain to them that they needed no advice, His works bore witness of him, John v. 36.) yet in the general it holds probable,
So that you see the Pharisees argument in that case was sophistical, (the matter being so plain to them that they needed no Advice, His works boar witness of him, John v. 36.) yet in the general it holds probable,
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And this we should draw down yet lower to our practice, and that variously, but that almost every Proposition insisted on, hath in part spoken to your affections,
And this we should draw down yet lower to our practice, and that variously, but that almost every Proposition insisted on, hath in part spoken to your affections,
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As long as we have no evidence or demonstration from that (which yet it most nearly concerns us to rely upon) we cannot enjoy without an immediate supernatural irradiation, a tranquillity and consistency of spirit, we cannot peremptorily have resolved our selves that we have built upon the rock:
As long as we have no evidence or demonstration from that (which yet it most nearly concerns us to rely upon) we cannot enjoy without an immediate supernatural irradiation, a tranquillity and consistency of Spirit, we cannot peremptorily have resolved our selves that we have built upon the rock:
every temptation proves a discouragement to us, many horrours take hold of us, and sometimes we must needs fall to that low ebb, not far from despair, which the Apostles were in, Luke xxiv. 22. We had trusted, but now we know not what to think of it, that this was he that should have redeemed Israel.
every temptation Proves a discouragement to us, many horrors take hold of us, and sometime we must needs fallen to that low ebb, not Far from despair, which the Apostles were in, Lycia xxiv. 22. We had trusted, but now we know not what to think of it, that this was he that should have redeemed Israel.
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But to see all the Articles of my Faith ratified and confirmed to my understanding, to see the greatest treasure and inheritance in the World, sealed and delivered to me in my hand, written in a Character and Language that I am perfectly skilled in;
But to see all the Articles of my Faith ratified and confirmed to my understanding, to see the greatest treasure and inheritance in the World, sealed and Delivered to me in my hand, written in a Character and Language that I am perfectly skilled in;
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'Twas observed by the Philosopher as an act generally practised among Tyrants, to prohibit all Schools and means of learning and education in the Commonwealth, NONLATINALPHABET, to suffer neither learning, nor Schools,
'Twas observed by the Philosopher as an act generally practised among Tyrants, to prohibit all Schools and means of learning and education in the Commonwealth,, to suffer neither learning, nor Schools,
And thus did Julian interdict the Christians all manner of literature, and chiefly Philosophy, for fear, saith Nazianzen, they should be able to grapple with the Heathen, and cut off Goliah 's Head with his own Weapon.
And thus did Julian interdict the Christians all manner of literature, and chiefly Philosophy, for Fear, Says Nazianzen, they should be able to grapple with the Heathen, and Cut off Goliath is Head with his own Weapon.
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The continuance of these arts of spiritual Tyranny, you may observe in the prescribed stupidity and commanded ignorance of the laity through all Italy. All which must call for a superlative measure of thanks, to be exprest, not in our tongues and hearts only,
The Continuance of these arts of spiritual Tyranny, you may observe in the prescribed stupidity and commanded ignorance of the laity through all Italy. All which must call for a superlative measure of thanks, to be expressed, not in our tongues and hearts only,
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from us I say, who have obtained not only a knowledge of his laws, but almost a Vision of his secrets, and for as much as concerns our eternal bliss, do even see things as they were acted, having already comprehended in our reason, (not only in our Faith) the most impossible things in nature;
from us I say, who have obtained not only a knowledge of his laws, but almost a Vision of his secrets, and for as much as concerns our Eternal bliss, do even see things as they were acted, having already comprehended in our reason, (not only in our Faith) the most impossible things in nature;
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but we must press into his Cabinet-secrets, invade the Book of Life, and oversee, and divulge to all men abscondita Domini Dei nostri, then are Gods mercies unworthily repaid by us,
but we must press into his Cabinet-secrets, invade the Book of Life, and oversee, and divulge to all men abscondita Domini Dei Our, then Are God's Mercies unworthily repaid by us,
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In summ, the reallest thanks we can perform to God for this inestimable prize, is modestly and softly to make use of it, 1. To the confirming of others Faith,
In sum, the realest thanks we can perform to God for this inestimable prize, is modestly and softly to make use of it, 1. To the confirming of Others Faith,
and yet for the most part, they have not spirit enough to encounter, and they are so stupid and sluggish, that they will not get out of its way when they have foreseen it:
and yet for the most part, they have not Spirit enough to encounter, and they Are so stupid and sluggish, that they will not get out of its Way when they have foreseen it:
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and when he had at last got the knowledge of it by Daniel, that his fears were not in vain, that the greatest judgment that ever was heard of, was within a twelve Month to fall on him,
and when he had At last god the knowledge of it by daniel, that his fears were not in vain, that the greatest judgement that ever was herd of, was within a twelve Monn to fallen on him,
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and the King spake and said, Is not this great Babylon that I have built, &c. In brief, he that was most earnest to understand the Dream, is most negligent of the event of it,
and the King spoke and said, Is not this great Babylon that I have built, etc. In brief, he that was most earnest to understand the Dream, is most negligent of the event of it,
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And this generally is the state of corrupt nature, to keep a distance and a bay betwixt our knowledge and our wills, and when a truth hath fully conquer'd and got possession of our understanding,
And this generally is the state of corrupt nature, to keep a distance and a bay betwixt our knowledge and our wills, and when a truth hath Fully conquered and god possession of our understanding,
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for Wisdom, saith Aristotle, is terminated in it self, NONLATINALPHABET, it neither looks after, nor produces any practical good, saith Andronicus, NONLATINALPHABET,
for Wisdom, Says Aristotle, is terminated in it self,, it neither looks After, nor produces any practical good, Says Andronicus,,
as he that hath read and studied the NONLATINALPHABET, may perhaps be never the better Wrastler, nor the skilfullest Physician the more healthy: experience and tryal must perfect the one,
as he that hath read and studied the, may perhaps be never the better Wrestler, nor the skilfullest physician the more healthy: experience and trial must perfect the one,
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because he may understand NONLATINALPHABET, wonders, depths, nay Divine matters, but hee'l never be NONLATINALPHABET, prudent or actually vertuous, i. e. a good Moralist:
Because he may understand, wonders, depths, nay Divine matters, but he'll never be, prudent or actually virtuous, i. e. a good Moralist:
NONLATINALPHABET, moral precepts they cannot be said to believe, they have not entred so far, they float only in their memories, they have them by heart, they say them over by rote,
, moral Precepts they cannot be said to believe, they have not entered so Far, they float only in their memories, they have them by heart, they say them over by rote,
The Mathematicks, saith Aristotle, have nothing to do with the end or chief good that men look after: never any man brought good or bad, better or worse, into a demonstration;
The Mathematics, Says Aristotle, have nothing to do with the end or chief good that men look After: never any man brought good or bad, better or Worse, into a demonstration;
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the Pharisees well read in the Prophets, yet backwardest to believe, because faith which constitutes a Christian, is a spiritual prudence, as 'tis best defined,
the Pharisees well read in the prophets, yet backwardest to believe, Because faith which constitutes a Christian, is a spiritual prudence, as it's best defined,
the objects of Faith being not meerly speculative, but always apprehended and assented to, sub ratione boni, as being the most unvaluable blessings which ever we desired of the Lord, or can require.
the objects of Faith being not merely speculative, but always apprehended and assented to, sub ratione boni, as being the most unvaluable blessings which ever we desired of the Lord, or can require.
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So then, in the first place, learning doth neither make nor suppose men Christians: Nay secondly, it doth per accidens many times hinder, put a rub in our way,
So then, in the First place, learning does neither make nor suppose men Christians: Nay secondly, it does per Accidents many times hinder, put a rub in our Way,
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that however they might be perswaded to the Trinity, they will not believe the Resurrection. 'Twas too plain a contradiction to philosophical reason, ever to enter theirs.
that however they might be persuaded to the Trinity, they will not believe the Resurrection. 'Twas too plain a contradiction to philosophical reason, ever to enter theirs.
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they so relyed on their reason, and trusted in it for all truths, that they concluded every thing impossible, that would not concur with their old Principles.
they so relied on their reason, and trusted in it for all truths, that they concluded every thing impossible, that would not concur with their old Principles.
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and therefore Synesius was made a Bishop, before he explicitly believed the resurrection, because they were confident, that he which had forsaken all other errors, would not long continue perverse in this,
and Therefore Synesius was made a Bishop, before he explicitly believed the resurrection, Because they were confident, that he which had forsaken all other errors, would not long continue perverse in this,
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so well pleased, so fully satisfied in the pleasures and delights of it, that the first sort scorn to submit or humble themselves to the poverty and disparagement of believing in Christ;
so well pleased, so Fully satisfied in the pleasures and delights of it, that the First sort scorn to submit or humble themselves to the poverty and disparagement of believing in christ;
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For the first, spiritual pride, 'tis set down as a reason that the natural man receives not the things of the spirit, 1 Cor. ii. 14. receives them not, i. e. will not take them, will not accept of them, though they are freely given him;
For the First, spiritual pride, it's Set down as a reason that the natural man receives not the things of the Spirit, 1 Cor. ii. 14. receives them not, i. e. will not take them, will not accept of them, though they Are freely given him;
The pride of Worldly wisdom extremely scorns the foolishness of Christ, and consequently, is infinitely opposite to Faith, which is wrought by special humility.
The pride of Worldly Wisdom extremely scorns the foolishness of christ, and consequently, is infinitely opposite to Faith, which is wrought by special humility.
Secondly, for self-content: NONLATINALPHABET, saith Heraclitus in Hesych. Wise men need no friends, they are able to subsist by themselves without any help:
Secondly, for self-content:, Says Heraclitus in Hesych. Wise men need no Friends, they Are able to subsist by themselves without any help:
they will have an happiness of their own making, and scorn to be beholding to Christ for a new Inheritance, they are already so fully possest of all manner of contents.
they will have an happiness of their own making, and scorn to be beholding to christ for a new Inheritance, they Are already so Fully possessed of all manner of contents.
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Let any man whisper them of the joys of the new Jerusalem, of the Intercessor that hath saved, of the way thither and made it passable, of all the priviledges and promises of our adoption, they will hear them NONLATINALPHABET, as old wives fables ;
Let any man whisper them of the Joys of the new Jerusalem, of the Intercessor that hath saved, of the Way thither and made it passable, of all the privileges and promises of our adoption, they will hear them, as old wives fables;
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'Tis strange to see when such a man is called, what a do there is to get him out of his Dream, to hale him out of his study to the Church, how sleepy,
It's strange to see when such a man is called, what a doe there is to get him out of his Dream, to hale him out of his study to the Church, how sleepy,
and never thought thus to have been interdicted the delights of humane learning, thus to have been pluckt and torn from the embraces of his Athenian Idol. His conversion is much unlike another mans:
and never Thought thus to have been interdicted the delights of humane learning, thus to have been plucked and torn from the embraces of his Athenian Idol. His conversion is much unlike Another men:
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that which calls others into compass, seems to let him loose, thrust him abroad into the World, teaches him to look more like a man than ever he meant, makes him a member of the Common-wealth, that was formerly but an Anchoret, and forces him to walk and run the way of Gods commandments, that had once decreed himself to a Chair for ever.
that which calls Others into compass, seems to let him lose, thrust him abroad into the World, Teaches him to look more like a man than ever he meant, makes him a member of the Commonwealth, that was formerly but an Anchoret, and forces him to walk and run the Way of God's Commandments, that had once decreed himself to a Chair for ever.
In brief, there is as little hopes of one that indulges himself, and gives himself up to the pride and contents of any kind of learning, of him that terminates knowledge either in it self,
In brief, there is as little hope's of one that indulges himself, and gives himself up to the pride and contents of any kind of learning, of him that terminates knowledge either in it self,
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IT is observable from History with what difficulty Religion attempts to propagate, and establish it self with the many: what Countenance and encouragement it hath required from those things which are most specious, and pompous in the World:
IT is observable from History with what difficulty Religion attempts to propagate, and establish it self with the many: what Countenance and encouragement it hath required from those things which Are most specious, and pompous in the World:
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how it hath been fain to keep its dependencies and correspondencies, and submit to the poor condition of sustaining it self by those beggarly helps which the World and the flesh will afford it. Two main Pillars which it relies on, are Power and Learning, the Camp and the Schools,
how it hath been fain to keep its dependencies and correspondencies, and submit to the poor condition of sustaining it self by those beggarly helps which the World and the Flesh will afford it. Two main Pillars which it relies on, Are Power and Learning, the Camp and the Schools,
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which about an hundred years ago Cleonard proposed to most Courts of Christendom, (and to that end himself studied Arabick) that Princes would join their strength,
which about an hundred Years ago Cleonard proposed to most Courts of Christendom, (and to that end himself studied Arabic) that Princes would join their strength,
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as long as the Pope is riveted so fast in his Chair, and as long as the Rulers take part with him, there shall be no doubt of the truth of their Religion;
as long as the Pope is riveted so fast in his Chair, and as long as the Rulers take part with him, there shall be no doubt of the truth of their Religion;
and beseeching, and importuning, and offering violence to that blessed spirit, that he will fully enlighten and enflame us here with zeal as well as knowledge;
and beseeching, and importuning, and offering violence to that blessed Spirit, that he will Fully enlighten and inflame us Here with zeal as well as knowledge;
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O let us deliver our selves from that Catalogue of woes which were all denounced against the Pharisees for many Vices, all contained in this accomplisht piece, 〈 ◊ 〉 say but do not, Mat. xxiii. 4.
O let us deliver our selves from that Catalogue of woes which were all denounced against the Pharisees for many Vices, all contained in this accomplished piece, 〈 ◊ 〉 say but do not, Mathew xxiii. 4.
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but never truly grounded in any of our actions. One wo we are secure and safe from, Wo be to you when all men shall speak well of you ] we have many good Friends that will not let this Curse light on us.
but never truly grounded in any of our actions. One woe we Are secure and safe from, Woe be to you when all men shall speak well of you ] we have many good Friends that will not let this Curse Light on us.
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but otherwise, nothing more agreeable to the people, than Comedies or Satyrs, or Sarcasms dealt out against the Ʋniversities: let us be sure that we act no parts in them our selves,
but otherwise, nothing more agreeable to the people, than Comedies or Satyrs, or Sarcasms dealt out against the Ʋniversities: let us be sure that we act no parts in them our selves,
though through Alcibiades his Faction it miscarried and mist its applause once or twice, yet when men were left to their humour, 'twas admired and cried up extremely.
though through Alcibiades his Faction it miscarried and missed its applause once or twice, yet when men were left to their humour, 'twas admired and cried up extremely.
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Consider but this one thing, and withal, that my Doctrine is become a Proverb, and he is a proud man that can first draw it upon a Scholar, his learning and his clergy make him never the more religious.
Consider but this one thing, and withal, that my Doctrine is become a Proverb, and he is a proud man that can First draw it upon a Scholar, his learning and his Clergy make him never the more religious.
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In brief, our very knowledge will be set at nought, and our gifts scoffed at, if our lives do not demonstrate that we are Christians as well as Scholars.
In brief, our very knowledge will be Set At nought, and our Gifts scoffed At, if our lives do not demonstrate that we Are Christians as well as Scholars.
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A Physician, saith Hippocrates, must have colour and be in flesh, NONLATINALPHABET, of a good promising healthy complexion, and then men will guess him a man of skill, otherwise the patient will bid the Physician heal himself, and having by his ill look a prejudice against his Physick, his phansy will much hinder its working. You need no application;
A physician, Says Hippocrates, must have colour and be in Flesh,, of a good promising healthy complexion, and then men will guess him a man of skill, otherwise the patient will bid the physician heal himself, and having by his ill look a prejudice against his Physic, his fancy will much hinder its working. You need no application;
He that takes such a Journey, as that into Holy Orders, must go on, NONLATINALPHABET according to his 15 Sym•olum, must not return to his former sins as well as trade, saith Iamblichus: the falling into one of our youthful Vices, is truly a disordering of our selves,
He that Takes such a Journey, as that into Holy Order, must go on, according to his 15 Sym•olum, must not return to his former Sins as well as trade, Says Iamblichus: the falling into one of our youthful Vices, is truly a disordering of our selves,
It was th• confirmation of his precepts by his life, and practice, NONLATINALPHABET, that made Italy, NONLATINALPHABET, all the Country his School, and all that ever heard him his Disciples.
It was th• confirmation of his Precepts by his life, and practice,, that made Italy,, all the Country his School, and all that ever herd him his Disciples.
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in Iamblichus, because the Gods would take more heed to his words: and again, that many things might be permitted the people, which should be interdicted preachers.
in Iamblichus, Because the God's would take more heed to his words: and again, that many things might be permitted the people, which should be interdicted Preachers.
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like the Israelites, soon satiated with their bread from Heaven, nothing comparable to their old food that Nilus yielded them, Numb. xi. 5. We remember the fish that we did eat in Egypt, but now our Soul is dryed away, there is nothing but this Manna before our Eyes, as if that were not worth the gathering.
like the Israelites, soon satiated with their bred from Heaven, nothing comparable to their old food that Nilus yielded them, Numb. xi. 5. We Remember the Fish that we did eat in Egypt, but now our Soul is dried away, there is nothing but this Manna before our Eyes, as if that were not worth the gathering.
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it is not worth valuing or taking notice of, nothing so vulgar and contemptible in them that have it, nothing of which we examine our selves so slightly, of which we are so easily mistaken,
it is not worth valuing or taking notice of, nothing so Vulgar and contemptible in them that have it, nothing of which we examine our selves so slightly, of which we Are so Easily mistaken,
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and not as the Scribes, Mat. vii. 29. and we not content with a floating knowledge in the Brain, do press and sink it down into our inferiour faculties, our senses and affections, till it arise in a full Harvest of fruitful, diligently working Faith.
and not as the Scribes, Mathew vii. 29. and we not content with a floating knowledge in the Brain, do press and sink it down into our inferior faculties, our Senses and affections, till it arise in a full Harvest of fruitful, diligently working Faith.
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And lastly, the insufficiency of all natural knowledge, and transcendency of spiritual, so that he cannot know them, because they are spiritually discern•d. I should now in very charity release you,
And lastly, the insufficiency of all natural knowledge, and transcendency of spiritual, so that he cannot know them, Because they Are spiritually discern•d. I should now in very charity release you,
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Secondly, the open resistence in some points betwixt reason and Scripture. Thirdly, the more secret reluctancies betwixt the pride and contents of learning and the spirit.
Secondly, the open resistance in Some points betwixt reason and Scripture. Thirdly, the more secret Reluctancies betwixt the pride and contents of learning and the Spirit.
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or else we shall not be enlivened by his spiritual. Thus have you reasons of the common divorce betwixt knowledge and faith, i. e. the no manner of dependence betwixt them in nature.
or Else we shall not be enlivened by his spiritual. Thus have you Reasons of the Common divorce betwixt knowledge and faith, i. e. the no manner of dependence betwixt them in nature.
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but when I see, all this cannot be done without paying a price, without undoing my self, without pawning all that I have, my learning, my wealth, my delights, my whole worldly being, without self-denial, then the general assent, that absolute will, is grown chill and dead;
but when I see, all this cannot be done without paying a price, without undoing my self, without pawning all that I have, my learning, my wealth, my delights, my Whole worldly being, without self-denial, then the general assent, that absolute will, is grown chill and dead;
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an assent and approbation of the absolute goodness of the thing proposed, not a resolute will to abandon all other Worldly purposes to perform that which I will.
an assent and approbation of the absolute Goodness of the thing proposed, not a resolute will to abandon all other Worldly Purposes to perform that which I will.
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Not to heap up reasons of this too manifest a truth, (would God it were not so undeniable) take but this one more, of the unsufficiency of learning never so well used, to make a man a Christian. Let all the knowledge in the World, prophane and sacred, all the force and reason that all Ages ever bragg'd of, let it concur in one brain,
Not to heap up Reasons of this too manifest a truth, (would God it were not so undeniable) take but this one more, of the unsufficiency of learning never so well used, to make a man a Christian. Let all the knowledge in the World, profane and sacred, all the force and reason that all Ages ever bragged of, let it concur in one brain,
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and preach out our Lungs, and gain no Proselytes: all that we shall get, is but a scoffe and a Curse, a Sarcasm and an Anathema, in the words next after my Text, This people which know not the law, are cursed, there is no heed to be taken to such poor contemptible Fellows.
and preach out our Lungs, and gain no Proselytes: all that we shall get, is but a scoff and a Curse, a Sarcasm and an Anathema, in the words next After my Text, This people which know not the law, Are cursed, there is no heed to be taken to such poor contemptible Fellows.
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and turn their accusations into reverence, the Pharisees will not be without their reply, they are Doctors in the Law, and therefore for a need, can be their own Advocates: Then answered the Pharisees, are ye also deceived, have any of the Rulers or Pharisees believed on him ?
and turn their accusations into Reverence, the Pharisees will not be without their reply, they Are Doctors in the Law, and Therefore for a need, can be their own Advocates: Then answered the Pharisees, Are you also deceived, have any of the Rulers or Pharisees believed on him?
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My Discourse shall retire it self to the Pharisee, as being a Professor of learning, brought up at the Ʋniversity in Jerusalem, and God grant, his vices and infidelity be not also Academical.
My Discourse shall retire it self to the Pharisee, as being a Professor of learning, brought up At the Ʋniversity in Jerusalem, and God grant, his vices and infidelity be not also Academical.
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The words we shall divide not into several parts but considerations, and read them either as spoken by the Pharisee, or recorded by the Evangelist. In the first, we have the NONLATINALPHABET, the rational force of them,
The words we shall divide not into several parts but considerations, and read them either as spoken by the Pharisee, or recorded by the Evangelist. In the First, we have the, the rational force of them,
as affirmative interrogations are wont, into a negative Proposition, Have any, &c. The Pharisees did not believe on him, i. e. the greatest Scholars are not always the best Christians.
as affirmative interrogations Are wont, into a negative Proposition, Have any, etc. The Pharisees did not believe on him, i. e. the greatest Scholars Are not always the best Christians.
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Before the Flood, we are not so confident as to define and set down the studies and proficiency in all kinds of knowledge amongst those long-liv'd ancients;
Before the Flood, we Are not so confident as to define and Set down the studies and proficiency in all Kinds of knowledge among those long-lived ancients;
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let those who fancy the two Pillars, in which all learning was engraven, the one of brick, the other of marble, to prevent the malice either of Fire or Water, please themselves with the Fable,
let those who fancy the two Pillars, in which all learning was engraven, the one of brick, the other of Marble, to prevent the malice either of Fire or Water, please themselves with the Fable,
and seem to have deduc'd all arts from Adam. Thus far 'tis agreed on, that in those times every Father being both a Priest and a King in his own Family, bestowed on his Son all knowledge both secular and sacred which himself had attained to:
and seem to have deduced all arts from Adam. Thus Far it's agreed on, that in those times every Father being both a Priest and a King in his own Family, bestowed on his Son all knowledge both secular and sacred which himself had attained to:
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For 'tis Josephus his observation, that whilest Cain and his Progeny employed themselves about wicked and illiberal inventions, groveling upon the Earth, Seth and his bore up their thoughts as well as Eyes towards Heaven,
For it's Josephus his observation, that whilst Cain and his Progeny employed themselves about wicked and illiberal Inventions, groveling upon the Earth, Seth and his boar up their thoughts as well as Eyes towards Heaven,
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wherein it was easy to be exquisite, every mans age shewing him the several conjunctions and oppositions, and other appearances of the luminaries, and so needing no Successors to perfect his observations.
wherein it was easy to be exquisite, every men age showing him the several conjunctions and oppositions, and other appearances of the luminaries, and so needing no Successors to perfect his observations.
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Hence Philo calls Abraham NONLATINALPHABET, and says his knowledge in Astronomy led him to the notice of a Deity, and that his sublime speculation gave him the name of Abram a high exalted Father,
Hence Philo calls Abraham, and Says his knowledge in Astronomy led him to the notice of a Deity, and that his sublime speculation gave him the name of Abram a high exalted Father,
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so that Proclus made a good conjecture, that the Wisdom of the Chaldaeans was, NONLATINALPHABET, a gift of some of the gods, it coming from Abraham who was both a Friend,
so that Proclus made a good conjecture, that the Wisdom of the Chaldaeans was,, a gift of Some of the God's, it coming from Abraham who was both a Friend,
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In summ, all learning as well as religion was pure and classical only among the Hebrews, as may appear by Moses in his NONLATINALPHABET, the only true natural Philosophy that ever came into the World:
In sum, all learning as well as Religion was pure and classical only among the Hebrews, as may appear by Moses in his, the only true natural Philosophy that ever Come into the World:
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so that even Longinus, which took the story of the Creation to be a Fable, yet commends Moses his expression of it, Let there be light, and there was light ] for a Speech admirably suited to a God;
so that even Longinus, which took the story of the Creation to be a Fable, yet commends Moses his expression of it, Let there be Light, and there was Light ] for a Speech admirably suited to a God;
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And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles, they certainly fell from the Chaldaeans table: from whence in time the poor beggarly World gathered such Baskets-ful, that they began to feed full,
And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles, they Certainly fell from the Chaldaeans table: from whence in time the poor beggarly World gathered such Baskets-full, that they began to feed full,
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that we may live in Christ, and Christ in us, and having begun in the life of Grace here, we may hope and attain to be accomplished with that of Glory hereafter.
that we may live in christ, and christ in us, and having begun in the life of Grace Here, we may hope and attain to be accomplished with that of Glory hereafter.
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and with the hands of Faith though feeble ones, with the eye of Faith, though dimly, with a hearty sincere resigning up of our selves, we may see and apprehend,
and with the hands of Faith though feeble ones, with the eye of Faith, though dimly, with a hearty sincere resigning up of our selves, we may see and apprehend,
nay the dismal, hideous wretchedness of our own estate, that so being spiritually shaken and terrified out of our carnal pride and security, we may come trembling and quaking to that Throne of Grace,
nay the dismal, hideous wretchedness of our own estate, that so being spiritually shaken and terrified out of our carnal pride and security, we may come trembling and quaking to that Throne of Grace,
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then must we fly, and pray to that spirit of power, to subdue, and conquer, and lead us captive to it self, to instruct us in the baseness, the nothingness,
then must we fly, and pray to that Spirit of power, to subdue, and conquer, and led us captive to it self, to instruct us in the baseness, the nothingness,
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if delights and worldly contentments, if an hardned heart in sin, and a world of high Imaginations, refuse to submit or humble themselves to the poverty of Christ;
if delights and worldly contentment's, if an hardened heart in since, and a world of high Imaginations, refuse to submit or humble themselves to the poverty of christ;
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Lastly, if in this business of believing, so vulgarly exposed, there yet appear some difficulties in the practice, to be overcome before it prove a possible duty:
Lastly, if in this business of believing, so vulgarly exposed, there yet appear Some difficulties in the practice, to be overcome before it prove a possible duty:
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Wherefore in brief, let us attend the means, and let what will or can come of the End; Christ is offered to every soul here present, to be a Jesus, only do thou accept of him,
Wherefore in brief, let us attend the means, and let what will or can come of the End; christ is offered to every soul Here present, to be a jesus, only do thou accept of him,
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The bargain was made, the Covenant struck, and the immutability of the Persian Laws are nothing to it, that whosoever believeth in him, should not perish,
The bargain was made, the Covenant struck, and the immutability of the Persian Laws Are nothing to it, that whosoever Believeth in him, should not perish,
thereby we know that we are past from death to life, if we love the brethren, 1 John iii. 14. And so is it also of Faith; for these are inseparable graces. So Psal. xxv. 14. Prov. iii. 32. Gods secret and his Covenant, being taken for his decree, is said to be with them that fear him, and to be shewed to them, i. e. their very fearing of God, is an evidence to them that they are his elect, with whom he hath entred Covenant.
thereby we know that we Are passed from death to life, if we love the brothers, 1 John iii. 14. And so is it also of Faith; for these Are inseparable graces. So Psalm xxv. 14. Curae iii. 32. God's secret and his Covenant, being taken for his Decree, is said to be with them that Fear him, and to be showed to them, i. e. their very fearing of God, is an evidence to them that they Are his elect, with whom he hath entered Covenant.
He that begins in Gods Counsels, and never thinks fit to go about any Evangelical duty, till he can see his name writ in the book of life, must not begin to believe, till he be in Heaven;
He that begins in God's Counsels, and never thinks fit to go about any Evangelical duty, till he can see his name writ in the book of life, must not begin to believe, till he be in Heaven;
If thou wilt not believe, thou hast reprobated thy self, and who is to be accused that thou art not saved? But if thou wilt come in, there is sure entertainment for thee.
If thou wilt not believe, thou hast reprobated thy self, and who is to be accused that thou art not saved? But if thou wilt come in, there is sure entertainment for thee.
Christ that bids thee repent, believe, and come unto him, is not so frivolous to command impossibilities, nor so cruel to mock our impotence. Thou mayest believe, because he bids:
christ that bids thee Repent, believe, and come unto him, is not so frivolous to command impossibilities, nor so cruel to mock our impotence. Thou Mayest believe, Because he bids:
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In a word, Christ is still offered, and the proclamation not yet outdated, his sufferings in the Scripture proposed to every one of you to lay hold on,
In a word, christ is still offered, and the proclamation not yet outdated, his sufferings in the Scripture proposed to every one of you to lay hold on,
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Nay for all the Gospels and Comments written on it, both by his Disciples and his works, still to be non-proficients, this would prove an accusation written in Marble, nay an Exprobration above a NONLATINALPHABET.
Nay for all the Gospels and Comments written on it, both by his Disciples and his works, still to be non-proficients, this would prove an accusation written in Marble, nay an Exprobration above a.
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let not his hands be stretched out any longer upon the cross, to a faithless and stubborn generation. 'Twere a piece of ignorance that a Scholar would abhor to be guilty of, not to be able to understand that inscription written by Pilate in either of 3. languages, Jesus of Nazareth, King, John xix. 19.
let not his hands be stretched out any longer upon the cross, to a faithless and stubborn generation. 'Twere a piece of ignorance that a Scholar would abhor to be guilty of, not to be able to understand that inscription written by Pilate in either of 3. languages, jesus of Nazareth, King, John xix. 19.
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use these unbelieving hearts of ours, as Josiah did the Altars of Ahaz, 2 King. xxiii. 12. break them down, beat them to powder, and cast the dust of them into the brook Kidron ;
use these unbelieving hearts of ours, as Josiah did the Altars of Ahaz, 2 King. xxiii. 12. break them down, beatrice them to powder, and cast the dust of them into the brook Kidron;
and in a matter of this danger, to prevent God inquest by our own, to display every thing to our selves, just as it shall be laid open before God in judgment, NONLATINALPHABET, Heb. iv. 13. naked and discernible as the entrals of a Creature cut down the back, where the very method of nature in its secrecies is betrayed to the eye.
and in a matter of this danger, to prevent God inquest by our own, to display every thing to our selves, just as it shall be laid open before God in judgement,, Hebrew iv. 13. naked and discernible as the entrails of a Creature Cut down the back, where the very method of nature in its secrecies is betrayed to the eye.
'Tis an Examination that will deserve the most precious minute of our lives, the solemnest work of our souls, the carefullest muster of our faculties, to shrift and winnow,
It's an Examination that will deserve the most precious minute of our lives, the solemnest work of our Souls, the carefullest muster of our faculties, to shrift and winnow,
which is provided as it were to eat our souls, as an harbinger to prepare a place within us for the worm in Hell, where it may ly and bite and gnaw at ease eternally!
which is provided as it were to eat our Souls, as an harbinger to prepare a place within us for the worm in Hell, where it may lie and bite and gnaw At ease eternally!
O what a resolution and expression of our manhood, to resist and banish out of us this evil heart of unbelief! Heb. iii. 12. what an hatred should it work in our bowels, what a reluctancy, what an indignation, what a revenge against the fruit of our bosom, which hath so long grown and thrived within us, only to our destruction!
O what a resolution and expression of our manhood, to resist and banish out of us this evil heart of unbelief! Hebrew iii. 12. what an hatred should it work in our bowels, what a reluctancy, what an Indignation, what a revenge against the fruit of our bosom, which hath so long grown and thrived within us, only to our destruction!
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nay 'tis his patrimony, NONLATINALPHABET, Ecclus. xx. 25. he is as sure of it, as of any peny worth of his inheritance. And the reason is implyed, 1 Cor. xv. 17. If Christ be not risen, you are yet in your sins:
nay it's his patrimony,, Ecclus xx. 25. he is as sure of it, as of any penny worth of his inheritance. And the reason is employed, 1 Cor. xv. 17. If christ be not risen, you Are yet in your Sins:
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he that is arraigned at the law, and found guilty at that Tribunal, hath yet an Advocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence:
he that is arraigned At the law, and found guilty At that Tribunal, hath yet an Advocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence:
2. It frustrates all good Exhortations, and forbids all manner of superstructions, which the Ministers are wont to labour for, in moving us to charity and obedience,
2. It frustrates all good Exhortations, and forbids all manner of superstructions, which the Ministers Are wont to labour for, in moving us to charity and Obedience,
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and thereby depopulating the whole man, making him nothing in the World but ruins and noysomness, a confluence of all manner of sins, without any concomitant degree of duty or obedience.
and thereby depopulating the Whole man, making him nothing in the World but ruins and noysomness, a confluence of all manner of Sins, without any concomitant degree of duty or Obedience.
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then privatively, depriving us of that which is the mother and soul of our obedience and good Works, I mean faith, so that every thing for want of it, is turned into sin,
then privatively, depriving us of that which is the mother and soul of our Obedience and good Works, I mean faith, so that every thing for want of it, is turned into since,
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by distrusting of his providence and mercy, and so flying to covetousness, murmuring, tempting, subtlety, all arts and stratagems of getting for our temporal estate,
by distrusting of his providence and mercy, and so flying to covetousness, murmuring, tempting, subtlety, all arts and stratagems of getting for our temporal estate,
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1. It produces all other sins, and that positively, by doubting of his justice, and so falling into adulteries, blasphemies, and the like, in security and hope of impunity;
1. It produces all other Sins, and that positively, by doubting of his Justice, and so falling into adulteries, Blasphemies, and the like, in security and hope of impunity;
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his surly, resolute carriage, is in effect a contradicting of whatever God hath affirmed, a direct thwarting, a giving the lye to God and his Evangelists :
his surly, resolute carriage, is in Effect a contradicting of whatever God hath affirmed, a Direct thwarting, a giving the lie to God and his Evangelists:
The reason or ground of any ones belief, the objectum formale quo, that by assenting to which, I come to believe, is Gods Veracity, the Confidence that God speaks true, the relying on his word, is that which brings me to lay hold on Christ;
The reason or ground of any ones belief, the Objectum formal quo, that by assenting to which, I come to believe, is God's Veracity, the Confidence that God speaks true, the relying on his word, is that which brings me to lay hold on christ;
when he loveth us, and calls his Son out for us, v. 1. then to be bent to backsliding, in the 7. ver. to draw back when he comes to embrace, this is a stubbornness and contraction of the soul, a crouching of it in, a NONLATINALPHABET or NONLATINALPHABET, that neither nature nor reason would be guilty of:
when he loves us, and calls his Son out for us, v. 1. then to be bent to backsliding, in the 7. ver. to draw back when he comes to embrace, this is a stubbornness and contraction of the soul, a crouching of it in, a or, that neither nature nor reason would be guilty of:
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the guilty conscience being afraid of revenge, may well slink out of his presence with Cain, Gen. iv. 16. But to tremble and quake at a proclamation of mercy, when God draws with cords of a man, Hos. xi. 4. a powerful phrase exprest in the next words with the bands of love ;
the guilty conscience being afraid of revenge, may well slink out of his presence with Cain, Gen. iv. 16. But to tremble and quake At a proclamation of mercy, when God draws with cords of a man, Hos. xi. 4. a powerful phrase expressed in the next words with the bans of love;
The Infidel, I say, draws back, withdraws and sneaks out of the way, as if he were afraid of the mercies of his Saviour, as if it were death to him to be so near salvation;
The Infidel, I say, draws back, withdraws and sneaks out of the Way, as if he were afraid of the Mercies of his Saviour, as if it were death to him to be so near salvation;
the same with NONLATINALPHABET among the Physicians, a contraction of the Soul, a shriveling of it up, a sudden correption and depression of the mind, such as the sight of some hideous danger is wont to produce,
the same with among the Physicians, a contraction of the Soul, a shrivelling of it up, a sudden correption and depression of the mind, such as the sighed of Some hideous danger is wont to produce,
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and verse 39. We are not of them which draw back unto perdition, but of them that do believe to the saving of the Soul. Where the phrase of drawing back oppos'd here to Faith and Believing, is in the original NONLATINALPHABET, a cowardly, pusillanimous subducing of ones self, a getting out of the way, a not daring to meet,
and verse 39. We Are not of them which draw back unto perdition, but of them that do believe to the Saving of the Soul. Where the phrase of drawing back opposed Here to Faith and Believing, is in the original, a cowardly, pusillanimous subducing of ones self, a getting out of the Way, a not daring to meet,
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or correspondence with God, as may appear by that admirable place, Heb. x. 38. The just shall live by faith, but if any man draw back, my soul hath no pleasure in him:
or correspondence with God, as may appear by that admirable place, Hebrew x. 38. The just shall live by faith, but if any man draw back, my soul hath no pleasure in him:
In it self, so it is 1. the greatest aversion from God, (in which aversion the School-men place the formalis ratio, the very Essence of sin) it is the perversest remotion and turning away of the Soul from God,
In it self, so it is 1. the greatest aversion from God, (in which aversion the Schoolmen place the Formalis ratio, the very Essence of since) it is the perversest remotion and turning away of the Soul from God,
You will perhaps more feelingly be affected to the loathing of it, if we proceed to the odious and dangerous condition of it, above all other sins and breaches in the World, which is my third part, its comparative sinfulness, It shall be more tolerable, &c.
You will perhaps more feelingly be affected to the loathing of it, if we proceed to the odious and dangerous condition of it, above all other Sins and Breaches in the World, which is my third part, its comparative sinfulness, It shall be more tolerable, etc.
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the Object, Christ and his offers in the Gospel, which it frustrates; and lastly, the Author and Commander of it, God the Father, whom it resists, disobeys, and scorns.
the Object, christ and his offers in the Gospel, which it frustrates; and lastly, the Author and Commander of it, God the Father, whom it resists, disobeys, and scorns.
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In which respect the Schools call it also necessary necessitate praecepti, a thing which though we should be never the better for, we are bound to perform.
In which respect the Schools call it also necessary necessitate Precepts, a thing which though we should be never the better for, we Are bound to perform.
and the new is nothing else but a perpetual inculcating of it upon us, a driving and calling, entreating and enforcing, wooing and hastning us to believe.
and the new is nothing Else but a perpetual inculcating of it upon us, a driving and calling, entreating and enforcing, wooing and hastening us to believe.
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as generally in those places where the Chaldee Paraphrase reads instead of God, Gods Word, as, Fear not Abraham, for I am thy shield, say they, my word is thy shield, which speaks a plain command of Faith;
as generally in those places where the Chaldee paraphrase reads instead of God, God's Word, as, fear not Abraham, for I am thy shield, say they, my word is thy shield, which speaks a plain command of Faith;
as Pilate or the Pharisees: an Unbelieving Christian is, for all his livery and profession, but a Jew or Heathen, and the Lord make him sensible of his condition.
as Pilate or the Pharisees: an Unbelieving Christian is, for all his livery and profession, but a Jew or Heathen, and the Lord make him sensible of his condition.
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he that contemns Gods ordinary means, would be likely to resist his extraordinary, were there not more force in the means, than forwardness in the man:
he that contemns God's ordinary means, would be likely to resist his extraordinary, were there not more force in the means, than forwardness in the man:
and by his contempt of these inferiour graces, shews how he would carry himself even towards Gods very spirit, if it should come in power to convert him, he would hold out and bid defiance,
and by his contempt of these inferior graces, shows how he would carry himself even towards God's very Spirit, if it should come in power to convert him, he would hold out and bid defiance,
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in summ, the Prayers, the sweat, the Lungs, the Bowels of his Ministers, in Christs stead beseeching you to be reconciled, 1 Cor. v. 20. spending their dearest spirits, and even praying and preaching out their Souls for you, that you would be Friends with God through Christ.
in sum, the Prayers, the sweat, the Lungs, the Bowels of his Ministers, in Christ stead beseeching you to be reconciled, 1 Cor. v. 20. spending their dearest spirits, and even praying and preaching out their Souls for you, that you would be Friends with God through christ.
As God is the Author of Faith, so the Infidel resists, and abandons, and flies from all those methods, all those means, by which God ordinarily produces Faith;
As God is the Author of Faith, so the Infidel resists, and abandons, and flies from all those methods, all those means, by which God ordinarily produces Faith;
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nay, 'tis not a bare theft, but of the highest size, a Sacriledge, stealing an holy instrument, a Vessel out of Gods Temple, which he bought and delivered out of the common calamity, to serve him in holiness, Luke i. 74. to be put to holy, special services.
nay, it's not a bore theft, but of the highest size, a Sacrilege, stealing an holy Instrument, a Vessel out of God's Temple, which he bought and Delivered out of the Common calamity, to serve him in holiness, Luke i. 74. to be put to holy, special services.
nay generally, if he be redeemed he is eo nomine, a servant, by right and equity his Creature that redeemed him, according to the express words, Luke i. 74. That we being delivered, might serve him.
nay generally, if he be redeemed he is eo nomine, a servant, by right and equity his Creature that redeemed him, according to the express words, Lycia i. 74. That we being Delivered, might serve him.
or as the same word is rendred, Eccles. xxviii. 3. no pardon, no remission wrought by it, a bare going down into the Grave, that no man is better for.
or as the same word is rendered, Eccles. xxviii. 3. no pardon, no remission wrought by it, a bore going down into the Grave, that no man is better for.
So that infidelity makes the death of Christ no more than the death of an ordinary man, in which there is no remedy, Wisd. ii. 1. NONLATINALPHABET, there is no cure, no physick in it ;
So that infidelity makes the death of christ no more than the death of an ordinary man, in which there is no remedy, Wisdom ii. 1., there is no cure, no physic in it;
Christ's Blood if not caught up in our hearts by Faith, but suffered to be poured out upon the Earth, will prove no better than that of Abel, Gen. iv ▪ 10. crying for judgment from the ground ;
Christ's Blood if not caught up in our hearts by Faith, but suffered to be poured out upon the Earth, will prove no better than that of Abel, Gen. iv ▪ 10. crying for judgement from the ground;
Thus the whole splendor and beauty of the World, the most accurate proportions and images of nature, are beholding to the Eye, though not for their absolute excellency,
Thus the Whole splendour and beauty of the World, the most accurate proportions and Images of nature, Are beholding to the Eye, though not for their absolute excellency,
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so Faith is in a manner the Soul of them, giving them life and efficacy, making things which are excellent in themselves, prove so in effect to others.
so Faith is in a manner the Soul of them, giving them life and efficacy, making things which Are excellent in themselves, prove so in Effect to Others.
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and in the midst of his Shipwrack, when there be planks and refuges enough about him, hath numm'd his hands, depriv'd him of any power of taking hold of them.
and in the midst of his Shipwreck, when there be planks and refuges enough about him, hath numbed his hands, deprived him of any power of taking hold of them.
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For he that comes to God, must believe that he is, &c. Heb. xi. 6. And he that heartily believes he is, and is a rewarder of them that seek him, will not fail to search, pursue, and follow after him.
For he that comes to God, must believe that he is, etc. Hebrew xi. 6. And he that heartily believes he is, and is a rewarder of them that seek him, will not fail to search, pursue, and follow After him.
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you are to know, that it is on this ground, of the necessary union of these graces, that where one of them is truly and sincerely, there the rest are always in some degree, there being no example of penitence or obedience in any subject which had not faith also.
you Are to know, that it is on this ground, of the necessary Union of these graces, that where one of them is truly and sincerely, there the rest Are always in Some degree, there being no Exampl of penitence or Obedience in any Subject which had not faith also.
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And this is no more than I conceive the learned mean by necessitas med•i, that Faith is necessary as a means, i. e. there is no means besides of power, either absolutely or ex hypothesi, of it self,
And this is no more than I conceive the learned mean by Necessity med•i, that Faith is necessary as a means, i. e. there is no means beside of power, either absolutely or ex Hypothesis, of it self,
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as is manifest by that place, Heb. xi. 1. being rightly weighed, Now Faith is the substance of things hoped for, where the Greek phrase, NONLATINALPHABET, signifies the ground or foundation of every of those things which can be the object of a Christians hope.
as is manifest by that place, Hebrew xi. 1. being rightly weighed, Now Faith is the substance of things hoped for, where the Greek phrase,, signifies the ground or Foundation of every of those things which can be the Object of a Christians hope.
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now that you may abhor and fly from, and get out of each of them by a lively Faith, my next particular shall warn you, the greatness of this sin, and that first positively in its self, it shall be very tolerable for that City.
now that you may abhor and fly from, and get out of each of them by a lively Faith, my next particular shall warn you, the greatness of this since, and that First positively in its self, it shall be very tolerable for that city.
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and our Vow being broken, the Devil and the Philistins within us, will soon deprive us of our eyes and life. Whatsoever livelihood we presume we have in Christ, we are deceived, we are still dead in trespasses and sins.
and our Voelli being broken, the devil and the philistines within us, will soon deprive us of our eyes and life. Whatsoever livelihood we presume we have in christ, we Are deceived, we Are still dead in Trespasses and Sins.
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they have Faith, and so are justified, and sure of their estate, and so now they may sin securely, there is no condemnation to them, they are in Christ, and all the sins,
they have Faith, and so Are justified, and sure of their estate, and so now they may sin securely, there is no condemnation to them, they Are in christ, and all the Sins,
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when they think the match is fast, and past danger of recalling, when they seem to have gotten a firm title to the promises, and are in a manner entred upon the goods and estate of their Husband, they do begin to break Covenant, and either wholly substract, or else divide their love ;
when they think the match is fast, and past danger of recalling, when they seem to have got a firm title to the promises, and Are in a manner entered upon the goods and estate of their Husband, they do begin to break Covenant, and either wholly substract, or Else divide their love;
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as a Master, as well as a Jesus, they which have taken him on a resolved vow of performing this condition of homage and obedience, are not in event as good as their engagements:
as a Master, as well as a jesus, they which have taken him on a resolved Voelli of performing this condition of homage and Obedience, Are not in event as good as their engagements:
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desire to enjoy all the priviledges, but substract all the obedience of a Subject. In the third place, they which have accepted and received the true person of Christ,
desire to enjoy all the privileges, but substract all the Obedience of a Subject. In the third place, they which have accepted and received the true person of christ,
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for the communicating the riches of a husband, being but a consequence of marriage is therefore not yet made over, till the marriage (which is the taking of the husbands person) be consummate.
for the communicating the riches of a husband, being but a consequence of marriage is Therefore not yet made over, till the marriage (which is the taking of the Husbands person) be consummate.
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He that never went to school to the law, he that was never sensible of his own damned estate, he that never hated himself, NONLATINALPHABET, will never receive, never accept of Christ.
He that never went to school to the law, he that was never sensible of his own damned estate, he that never hated himself,, will never receive, never accept of christ.
and therefore let him be offered for ever, let him be proclaimed in their ears every minute of their lives, they see nothing in him worth hearkning after;
and Therefore let him be offered for ever, let him be proclaimed in their ears every minute of their lives, they see nothing in him worth Harkening After;
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These I say, which will not be instructed in their misery, or better'd by the preaching of the law, which labour only to make their inward terrors insensible, to skin not cure the wound;
These I say, which will not be instructed in their misery, or bettered by the preaching of the law, which labour only to make their inward terrors insensible, to skin not cure the wound;
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as in the sacrifices of Moloch, where their children, which they offered in an hollow brazen vessel, co•ld not choose but howl hideously, they had tymbrels and tabrets perpetually beating, (whereupon Tophet, where these sacrifices were kept, is by Grammarians deduced from NONLATINALPHABET tympanum ) to drown the noise of the childrens cry;
as in the Sacrifices of Moloch, where their children, which they offered in an hollow brazen vessel, co•ld not choose but howl hideously, they had timbrels and tabrets perpetually beating, (whereupon Tophet, where these Sacrifices were kept, is by Grammarians deduced from tympanum) to drown the noise of the Children's cry;
went out from the presence of the Lord, ver. 16. and as 'tis observed, built Cities, v. 17. got some of his progeny to invent Musick, v. 21. perhaps to still his tumultuous raving Conscience, that the noise of the hammers and melody of the Instruments, might outsound the din within him,
went out from the presence of the Lord, ver. 16. and as it's observed, built Cities, v. 17. god Some of his progeny to invent Music, v. 21. perhaps to still his tumultuous raving Conscience, that the noise of the hammers and melody of the Instruments, might outsound the din within him,
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nay in Theod. phrase NONLATINALPHABET, an heart that will reverberate any judgement or terrour, receiving no more impression from it than the Anvil from the Hammer, violently returns it again, smooth'd somewhat over perhaps by often-beating, but nothing softned.
nay in Theod. phrase, an heart that will reverberate any judgement or terror, receiving no more impression from it than the Anvil from the Hammer, violently returns it again, smoothed somewhat over perhaps by often-beating, but nothing softened.
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but hear it not, they are come to this NONLATINALPHABET, Rom. i. 28. a reprobate sense, or as it may be rendred, an undiscerning mind, not able to judge of that which is thus read and proposed to it:
but hear it not, they Are come to this, Rom. i. 28. a Reprobate sense, or as it may be rendered, an undiscerning mind, not able to judge of that which is thus read and proposed to it:
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and if the reading of the law, that killing letter, have been sent by God to instruct them in the desperateness of their estate, to humble these libertine souls to the spirit of bondage, and so school them to Christ, they have eyes, but see not, ears,
and if the reading of the law, that killing Letter, have been sent by God to instruct them in the desperateness of their estate, to humble these libertine Souls to the Spirit of bondage, and so school them to christ, they have eyes, but see not, ears,
but if this will not serve, Christ must seek for a better Chapman, they stand not much upon it, they can return as contentedly without it as they came.
but if this will not serve, christ must seek for a better Chapman, they stand not much upon it, they can return as contentedly without it as they Come.
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And this is done, either by denying to take him at all, or by taking him under a false person, or by not performing the conditions required or presumed in the making of the match.
And this is done, either by denying to take him At all, or by taking him under a false person, or by not performing the conditions required or presumed in the making of the match.
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if you can receive the praise of men, how can you believe? John v. 44. So that in brief, Infidelity consists in the not receiving of Christ, with a reciprocal giving up of our selves to him, in the not answering affirmatively to Christs offer of himself, in the not taking home and applying Christ to our souls.
if you can receive the praise of men, how can you believe? John v. 44. So that in brief, Infidelity consists in the not receiving of christ, with a reciprocal giving up of our selves to him, in the not answering affirmatively to Christ offer of himself, in the not taking home and applying christ to our Souls.
we have right to all his righteousness, and enjoy by his Patent all the priviledges, all the promises, all the mercies of the Gospel. But if, the offer being thus made by God, to give us his Son freely, we stand upon terms, we are too rich, too learned, too worldly-minded, too much in love with the praise of men, John xii. 43, i. e. fixt upon any worldly vanity,
we have right to all his righteousness, and enjoy by his Patent all the privileges, all the promises, all the Mercies of the Gospel. But if, the offer being thus made by God, to give us his Son freely, we stand upon terms, we Are too rich, too learned, too worldly-minded, too much in love with the praise of men, John xii. 43, i. e. fixed upon any worldly vanity,
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Read and mark, NONLATINALPHABET, thus, NONLATINALPHABET, in it, or by it, the Gospel mentioned in the former verse NONLATINALPHABET the righteousness of God by Faith, as Rom. iii. 22. i. e. the not legal but Evangelical righteousness, which only God accepts, directly set down Phil. iii. 9. That righteousness which is through Faith of Christ, the righteousness which is of God by Faith;
Read and mark,, thus,, in it, or by it, the Gospel mentioned in the former verse the righteousness of God by Faith, as Rom. iii. 22. i. e. the not Legal but Evangelical righteousness, which only God accepts, directly Set down Philip iii. 9. That righteousness which is through Faith of christ, the righteousness which is of God by Faith;
Now this receiving of Christ, is the taking or accepting of the righteousness of Christ, and so making it our own, as Rom. i. 17. being rightly weighed, will enforce.
Now this receiving of christ, is the taking or accepting of the righteousness of christ, and so making it our own, as Rom. i. 17. being rightly weighed, will enforce.
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and most distinctly to the Will, whole part it is to receive or repel, to entertain or resist Christ and his promises, the Author and Finisher of our salvation.
and most distinctly to the Will, Whole part it is to receive or repel, to entertain or resist christ and his promises, the Author and Finisher of our salvation.
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Christ and his sufferings and full satisfaction was once on the Cross tender'd, and is ever since by the Gospel and its Ministers offered to the world:
christ and his sufferings and full satisfaction was once on the Cross tendered, and is ever since by the Gospel and its Ministers offered to the world:
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entertain the acceptable truth of Christ, and the Gospel preached by you, as 'tis interpreted by the 40. verse, He that receiveth you, receiveth me, i. e.
entertain the acceptable truth of christ, and the Gospel preached by you, as it's interpreted by the 40. verse, He that receives you, receives me, i. e.
a world of believing Infidels, which know and acknowledge Christ, the Gospel and the promises, are as fairly mounted in the understanding part as you would wish,
a world of believing Infidels, which know and acknowledge christ, the Gospel and the promises, Are as fairly mounted in the understanding part as you would wish,
And of these in order plainly, and to your hearts rather than your brains, presuming that you are now come with solemn serious thoughts to be edified not instructed, much less pleased or humor'd. And first of the first:
And of these in order plainly, and to your hearts rather than your brains, presuming that you Are now come with solemn serious thoughts to be edified not instructed, much less pleased or humored. And First of the First:
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and that above all other sinners in the World, It shall be more, &c. Where you may briefly observe, 1. the sin of infidelity, set down by its subject, that City which would not receive Christ being preach't unto it, v. 14. 2. the greatness of this sin, exprest by the punishment attending it;
and that above all other Sinners in the World, It shall be more, etc. Where you may briefly observe, 1. the since of infidelity, Set down by its Subject, that city which would not receive christ being preached unto it, v. 14. 2. the greatness of this since, expressed by the punishment attending it;
as that which is most sharp and terrible, no such Physick for dead affections as Corrosives, the consideration of the dismal, hideous, desperate estate of infidels here in my Text;
as that which is most sharp and terrible, no such Physic for dead affections as Corrosives, the consideration of the dismal, hideous, desperate estate of Infidels Here in my Text;
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and to sink and press down that floating knowledge which is in most of our brains, into a solid weighty effectual Faith, that it may begin to be NONLATINALPHABET, a work of faith, which was formerly but a phansie, dream and apparition. To this purpose to work on your wills, no Rhetorick so likely,
and to sink and press down that floating knowledge which is in most of our brains, into a solid weighty effectual Faith, that it may begin to be, a work of faith, which was formerly but a fancy, dream and apparition. To this purpose to work on your wills, no Rhetoric so likely,
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The proudest of our works or merits, the perfectest morality, will stand but very weakly, unless it be founded on that foundation, whose corner stone is Christ Jesus.
The proudest of our works or merits, the perfectest morality, will stand but very weakly, unless it be founded on that Foundation, whose corner stone is christ jesus.
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Our English setting of the words, seems to make two Propositions, and in them a direct opposition betwixt the condition of the ancient, and present Gentiles;
Our English setting of the words, seems to make two Propositions, and in them a Direct opposition betwixt the condition of the ancient, and present Gentiles;
but now was resolved to execute justice on all, that did continue in that was heretofore pardonable in them, on every one every where that did not repent.
but now was resolved to execute Justice on all, that did continue in that was heretofore pardonable in them, on every one every where that did not Repent.
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as if he saw them not, doth now command all men every where to repent. Which you may conceive thus, by this kind of vulgar NONLATINALPHABET, or sensible proceeding in God.
as if he saw them not, does now command all men every where to Repent. Which you may conceive thus, by this kind of Vulgar, or sensible proceeding in God.
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God always is essentially and perfectly every one of his Attributes, Wisdom, Justice, Mercy, &c. but yet is said at one time to be peculiarly one Attribute, at another time another, i. e. to be at one time actually just, at another time actually merciful, according to his determination to the object.
God always is essentially and perfectly every one of his Attributes, Wisdom, justice, Mercy, etc. but yet is said At one time to be peculiarly one Attribute, At Another time Another, i. e. to be At one time actually just, At Another time actually merciful, according to his determination to the Object.
as on Nineveh. Now when God looks upon any part of the lapsed World, on which he intends to have mercy, he suffers not his Eye to be fixed or terminated on the medium betwixt his Eye and them, on the sins of all their Ancestors from the beginning of the World till that day;
as on Nineveh. Now when God looks upon any part of the lapsed World, on which he intends to have mercy, he suffers not his Eye to be fixed or terminated on the medium betwixt his Eye and them, on the Sins of all their Ancestors from the beginning of the World till that day;
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So that in the first place, NONLATINALPHABET, must not be rendred by way of opposition, he winked then, but now commands, as if their former ignorance were justifiable,
So that in the First place,, must not be rendered by Way of opposition, he winked then, but now commands, as if their former ignorance were justifiable,
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And in the second place, NONLATINALPHABET, a word read but this once in all the New Testament, must be rendred, not winking at, but looking over, or not insisting upon;
And in the second place,, a word read but this once in all the New Testament, must be rendered, not winking At, but looking over, or not insisting upon;
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yet it will seem agreeable to the penning of the New Testament, in which whosoever will observe, may find words and phrases which perhaps the Attick purity, perhaps Grammar, will not approve of.
yet it will seem agreeable to the penning of the New Testament, in which whosoever will observe, may find words and phrases which perhaps the Attic purity, perhaps Grammar, will not approve of.
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and then the phrase shall be as proper as the sense, the Gre•k as authentical as the doctrine, that God looking over and not insisting upon the ignorance of the former Heathen, at Christs coming entred a Covenant with their Successors, the condition of which was, that every man every where should repent.
and then the phrase shall be as proper as the sense, the Gre•k as authentical as the Doctrine, that God looking over and not insisting upon the ignorance of the former Heathen, At Christ coming entered a Covenant with their Successors, the condition of which was, that every man every where should Repent.
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but that their Successors to whom St. Paul preached, if they would repent, should not be called to an account of their ignorance, should not fare the worse for the ignorance of their Fathers;
but that their Successors to whom Saint Paul preached, if they would Repent, should not be called to an account of their ignorance, should not fare the Worse for the ignorance of their Father's;
and at this drives also Chrysostome, out of whom the Scholiasts may seem to have borrowed it, their whole NONLATINALPHABET being but NONLATINALPHABET, gleanings out of the Fathers before them.
and At this drives also Chrysostom, out of whom the Scholiasts may seem to have borrowed it, their Whole being but, gleanings out of the Father's before them.
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of which those three lines in Leo his fourth Sermon de Passione Domini, are a just Paraphrase, Nos sub veteris ignorantiae profunda nocte pereuntes, in Patriarcharum societatem, & sortem electi gregis adoptavit.
of which those three lines in Leo his fourth Sermon the Passion Domini, Are a just paraphrase, Nos sub veteris ignorantiae profunda nocte pereuntes, in patriarcharum societatem, & sortem Elect Gregis adoptavit.
So then the words being represented to you in this Scheme or single Diagram, are the Covenant of mercy made with the Progeny of ignorant Heathens upon condition of repentance, in which you may observe two grand parallel lines, •. the ignorance of the Heathen, such as in the justice of God, might have provoked him to have pretermitted the whole world of succeeding Gentiles: 2. the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the world shall repent.
So then the words being represented to you in this Scheme or single Diagram, Are the Covenant of mercy made with the Progeny of ignorant heathens upon condition of Repentance, in which you may observe two grand parallel lines, •. the ignorance of the Heathen, such as in the Justice of God, might have provoked him to have pretermitted the Whole world of succeeding Gentiles: 2. the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the world shall Repent.
If for the clearing of this bill, we should begin our inquest at Japhet the father of the Gentiles, examine them all by their gradations, we should in the general find the evidence to run thus;
If for the clearing of this bill, we should begin our inquest At Japheth the father of the Gentiles, examine them all by their gradations, we should in the general find the evidence to run thus;
as ignorance is opposed to piety or spiritual wisdom: 3. Ignorant supinely, perversely, and maliciously, as it is opposed to a simple or more excuseable ignorance.
as ignorance is opposed to piety or spiritual Wisdom: 3. Ignorant supinely, perversely, and maliciously, as it is opposed to a simple or more Excusable ignorance.
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than to be troubled with the retail) is this, that the beginnings of learning in all kinds, was among the Jews, whilst the whole Heathen world besides, was barbarously ignorant;
than to be troubled with the retail) is this, that the beginnings of learning in all Kinds, was among the jews, while the Whole Heathen world beside, was barbarously ignorant;
or if you will believe Patricius and his proofs, that Sem erected, and afterwards Heber enlarged Scholas Doctrinarum, Schools or Seminaries of learning, where learning was professed and taught, that Abraham, as Eusebius cites Nic. Damascenus for it, was excellent in the Mathematicks, and dispersed and communicated his knowledge in Chaldea, from whence the Aegyptians, and from them the Grecians came to them;
or if you will believe Patricius and his proofs, that Sem erected, and afterwards Heber enlarged Schools Doctrinarum, Schools or Seminaries of learning, where learning was professed and taught, that Abraham, as Eusebius cites Nicaragua Damascene for it, was excellent in the Mathematics, and dispersed and communicated his knowledge in Chaldea, from whence the egyptians, and from them the Greeks Come to them;
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that in the summ, all learning was primitive among the Hebrews, and from them by stealth and filching, some seeds of it sown in Phoenicia, Aegypt, and at last in Greece. For they make it plain by computation, that Moses (who yet was long after Enoch, and Sem, and Heber, and Abraham, all in confesso great Scholars) that Moses, I say, was 1500 years ancienter than the Greek Philosophers, that all the learning that is found and bragg'd of amongst the Grecians (whose ignorance my Text chiefly deals with, St. Pauls discourse here being addrest to the Athenians) was but a babe of a day old, in respect of the true antiquity of learning:
that in the sum, all learning was primitive among the Hebrews, and from them by stealth and filching, Some seeds of it sown in Phoenicia, Egypt, and At last in Greece. For they make it plain by computation, that Moses (who yet was long After Enoch, and Sem, and Heber, and Abraham, all in Confesso great Scholars) that Moses, I say, was 1500 Years ancienter than the Greek Philosophers, that all the learning that is found and bragged of among the Greeks (whose ignorance my Text chiefly deals with, Saint Paul's discourse Here being addressed to the Athenians) was but a babe of a day old, in respect of the true antiquity of learning:
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getting great store of money and applause from their auditors, NONLATINALPHABET, silver and popularity, but had no manner of profitable learning to bestow upon them,
getting great store of money and applause from their Auditors,, silver and popularity, but had no manner of profitable learning to bestow upon them,
that in their stealth they were very imprudent, glean'd only that which was not worth carrying away, NONLATINALPHABET, &c. stuft their sacks, which they carried into Aegypt to buy food, only with some unprofitable chaff, with empty speculations that would puff up, not fill or nourish the soul,
that in their stealth they were very imprudent, gleaned only that which was not worth carrying away,, etc. stuffed their sacks, which they carried into Egypt to buy food, only with Some unprofitable chaff, with empty speculations that would puff up, not fill or nourish the soul,
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The Deipnosophists, the only wits of the time, are yet described by Athenaeus, to imploy their study only how to get good chear a free-cost, NONLATINALPHABET, they fed deliciously, and yet were at no charge for the provision;
The Deipnosophists, the only wits of the time, Are yet described by Athenaeus, to employ their study only how to get good cheer a free-cost,, they fed deliciously, and yet were At no charge for the provision;
but only in drinking, where their luxury had this excuse or pretence of religion, that it was NONLATINALPHABET, an experiment of the power of that good God, which had provided such a creature as Wine for them to abuse;
but only in drinking, where their luxury had this excuse or pretence of Religion, that it was, an experiment of the power of that good God, which had provided such a creature as Wine for them to abuse;
which perhaps a drunken Romish Casuist stole from them, where he allows of drinking supra modum, ad glorificandum Deum, &c. to the glorifying of God, Creator of so excellent a creature, which hath the effect in it of turning men into beasts.
which perhaps a drunken Romish Casuist stole from them, where he allows of drinking supra modum, ad glorificandum God, etc. to the glorifying of God, Creator of so excellent a creature, which hath the Effect in it of turning men into beasts.
and much followed by the youth, till he perswaded them from admiring such unprofitable professors, and these are observed by Plutarch, to be meer hucksters of vain glory;
and much followed by the youth, till he persuaded them from admiring such unprofitable professors, and these Are observed by Plutarch, to be mere hucksters of vain glory;
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as their Philosophers, Grammarians, and Rhetoricians, it will be more seasonable to our Text to examine St. Pauls auditors here, the great speculators among them: (1) the deepest Philosophers,
as their Philosophers, Grammarians, and Rhetoricians, it will be more seasonable to our Text to examine Saint Paul's Auditors Here, the great speculators among them: (1) the Deepest Philosophers,
in the midst of the NONLATINALPHABET of the Grecians, the Philosophers (saith Clem. and 'tis plain by their writings) finding out and acknowledging in private this multitude of Gods to be a prodigious vanity,
in the midst of the of the Greeks, the Philosophers (Says Clem. and it's plain by their writings) finding out and acknowledging in private this multitude of God's to be a prodigious vanity,
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So Socrates (who by bringing in morality, was a great refiner and pruner of barren Philosophy) absolutely denying the Grecian Gods, and thence called NONLATINALPHABET, is yet brought in by Aristophanes, worshipping the clouds, NONLATINALPHABET, &c. and by a more friendly Historian described addressing a sacrifice to Aesculapius, being at the point of death.
So Socrates (who by bringing in morality, was a great refiner and pruner of barren Philosophy) absolutely denying the Grecian God's, and thence called, is yet brought in by Aristophanes, worshipping the Clouds,, etc. and by a more friendly Historian described addressing a sacrifice to Aesculapius, being At the point of death.
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So that in brief, the Philosophers disliking the vulgar superstition, went to School, saith Clem. to the Persian Magi, and of them learnt a more Scholastick Atheism.
So that in brief, the Philosophers disliking the Vulgar Superstition, went to School, Says Clem. to the Persian Magi, and of them learned a more Scholastic Atheism.
The worship of those venerable Elements, which because they were the beginnings, out of which natural bodies were composed, were by these naturalists admired and worshipped instead of the God of nature.
The worship of those venerable Elements, which Because they were the beginnings, out of which natural bodies were composed, were by these naturalists admired and worshipped instead of the God of nature.
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From which a man may plainly judge of the beginning and ground of the general Atheism of Philosophers, that it was a superficial knowledge of Philosophy, the sight of second causes and dwelling on them,
From which a man may plainly judge of the beginning and ground of the general Atheism of Philosophers, that it was a superficial knowledge of Philosophy, the sighed of second Causes and Dwelling on them,
but there were many hindrances which kept them groveling on the earth, not able to ascend this ladder: 1. They wanted that NONLATINALPHABET, which Aphrod. on the Topicks speaks of, that kindly, familiar good temper, or disposition of the soul, NONLATINALPHABET, by which the mind is able to find out and judge of truth ;
but there were many hindrances which kept them groveling on the earth, not able to ascend this ladder: 1. They wanted that, which Aphrod. on the Topicks speaks of, that kindly, familiar good temper, or disposition of the soul,, by which the mind is able to find out and judge of truth;
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they wanted either that natural harmony, or spiritual concord of the powers of the soul, by which it is able to reach those things which now in corrupt nature, are only spiritually descerned.
they wanted either that natural harmony, or spiritual concord of the Powers of the soul, by which it is able to reach those things which now in corrupt nature, Are only spiritually discerned.
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but Aliens from the Commonwealth of Israel, were therefore not able to look up toward the Light, (as 'tis observed of the bastard-brood of Eagles ) or consequently to discern that inaccessible light, till they were received into the Covenant,
but Aliens from the Commonwealth of Israel, were Therefore not able to look up towards the Light, (as it's observed of the Bastard brood of Eagles) or consequently to discern that inaccessible Light, till they were received into the Covenant,
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and made NONLATINALPHABET, true proper Children of light. A second hindrance was the grosseness and earthiness of their fancy, which was not able to conceive God to be any thing but a corporeous substance,
and made, true proper Children of Light. A second hindrance was the grossness and earthiness of their fancy, which was not able to conceive God to be any thing but a corporeous substance,
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as Philoponus observes in Schol. on the books de anima, NONLATINALPHABET, &c. When we have a mind to betake our selves to divine speculation, our fancy comes in, NONLATINALPHABET, raises such a tempest in us,
as Philoponus observes in Schol. on the books de anima,, etc. When we have a mind to betake our selves to divine speculation, our fancy comes in,, raises such a tempest in us,
and this disorder of the fancy doth perpetually attend the soul, even in the fairest weather, in its greatest calm and serenity of affections, NONLATINALPHABET, &c. saith Plato, even when the soul is free from its ordinary distractions,
and this disorder of the fancy does perpetually attend the soul, even in the Fairest weather, in its greatest Cam and serenity of affections,, etc. Says Plato, even when the soul is free from its ordinary distractions,
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and it is the study of the Mathematicks, NONLATINALPHABET &c. Let young men be brought up in the study of the Mathematicks, to some acquaintance with an incorporeous nature:
and it is the study of the Mathematics, etc. Let young men be brought up in the study of the Mathematics, to Some acquaintance with an incorporeous nature:
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but how unprofitable a remedy this study of the Mathematicks was, to the purpose of preparing the soul to a right conceit of God, I doubt not but he himself afterwards found,
but how unprofitable a remedy this study of the Mathematics was, to the purpose of preparing the soul to a right conceit of God, I doubt not but he himself afterwards found,
when he turned Christian, and saw how far their Mathematical and Metaphysical abstractions fell below those purest Theological conceits, of which only grace could make him capable.
when he turned Christian, and saw how Far their Mathematical and Metaphysical abstractions fell below those Purest Theological conceits, of which only grace could make him capable.
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That I be not too large and confused in this discourse, let us pitch upon Aristotle one of the latest of the Ancient Philosophers, not above 340 years before Christ, who therefore seeing the vanities,
That I be not too large and confused in this discourse, let us pitch upon Aristotle one of the latest of the Ancient Philosophers, not above 340 Years before christ, who Therefore seeing the vanities,
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and indeed the Colen Divines had such an opinion of his skill and expressions that way, that in their tract of Aristotles Salvation, they define him to be Christs Praecursor in Naturalibus, as John Baptist was in gratuitis. But in brief,
and indeed the Colen Divines had such an opinion of his skill and expressions that Way, that in their tract of Aristotle Salvation, they define him to be Christ Precursor in Naturalibus, as John Baptist was in gratuitis. But in brief,
It might seem a reverence and awe which made him provide the same course for God, which he saw used in the Courts of Susa and Echatana, where the King (saith he) lived invisible in his Palace,
It might seem a Reverence and awe which made him provide the same course for God, which he saw used in the Courts of Susa and Echatana, where the King (Says he) lived invisible in his Palace,
But this book being not of the same complexion with the rest of his Philosophy, is shrewdly guest to be a spurious issue of latter times, entitled to Aristotle and translated by Apuleius, but not owned by its brethren, the rest of his books of Philosophy;
But this book being not of the same complexion with the rest of his Philosophy, is shrewdly guest to be a spurious issue of latter times, entitled to Aristotle and translated by Apuleius, but not owned by its brothers, the rest of his books of Philosophy;
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and affirming that there was one God there, the cause of all things, and rather than he will credit him, he commends Parmenides for a subtle fellow, who said nothing at all,
and affirming that there was one God there, the cause of all things, and rather than he will credit him, he commends Parmenides for a subtle fellow, who said nothing At all,
Concerning his knowledge of the soul, 'tis Philoponus his observation of him, that he perswades only the more understanding, laborious, judicious sort to be his Auditors in that subject, NONLATINALPHABET, &c. But dehorts men of meaner vulgar parts, less intent to their study, from medling at all with this science about the soul,
Concerning his knowledge of the soul, it's Philoponus his observation of him, that he persuades only the more understanding, laborious, judicious sort to be his Auditors in that Subject,, etc. But dehorts men of meaner Vulgar parts, less intent to their study, from meddling At all with this science about the soul,
The truth is, these were but shifts of pride, and ambitious pretences to cloak a palpable ignorance, under the habit of mysterious, deep speculation: when alas poor man!
The truth is, these were but shifts of pride, and ambitious pretences to cloak a palpable ignorance, under the habit of mysterious, deep speculation: when alas poor man!
all that which he knew, or wrote of the soul, was scarce worth learning, only enough to confute his fellow ignorant Philosophers, to puzzle others, to puffe himself;
all that which he knew, or wrote of the soul, was scarce worth learning, only enough to confute his fellow ignorant Philosophers, to puzzle Others, to puff himself;
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and seasonably enough have defined the fountain of happiness there, in Ethicks, but in the 10. c. it appears that it was no pretermission, but ignorance;
and seasonably enough have defined the fountain of happiness there, in Ethics, but in the 10. c. it appears that it was no pretermission, but ignorance;
For there mentioning happiness and miserableness after death, (where he might have shewed his skill if he had had any) he plainly betrays himself an arrant naturalist, in defining all the felicity,
For there mentioning happiness and miserableness After death, (where he might have showed his skill if he had had any) he plainly betrays himself an arrant naturalist, in defining all the felicity,
and misery, to be the good or ill proof of their friends and children left behind them, which are to them being dead, happiness or miseries, NONLATINALPHABET, of which they are not any way sensible.
and misery, to be the good or ill proof of their Friends and children left behind them, which Are to them being dead, happiness or misery's,, of which they Are not any Way sensible.
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but as they were driven upon him by the necessity of their study, which from the second causes, necessarily lead them in a chain to some view of the first mover;
but as they were driven upon him by the necessity of their study, which from the second Causes, necessarily led them in a chain to Some view of the First mover;
some few others sought after him, but as Aristotle saith the Geometer doth, after a right line only, NONLATINALPHABET, as a contemplator of truth, but not as the knowledge of it is any way useful or conducible to the ordering, or bettering of their lives:
Some few Others sought After him, but as Aristotle Says the Geometer does, After a right line only,, as a contemplator of truth, but not as the knowledge of it is any Way useful or conducible to the ordering, or bettering of their lives:
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For generally whensoever any action drove them on any subject which intrenched on Divinity, you shall find them more flat than ordinary, not handling it according to any manner of accuracy or sharpness,
For generally whensoever any actium drove them on any Subject which entrenched on Divinity, you shall find them more flat than ordinary, not handling it according to any manner of accuracy or sharpness,
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but only NONLATINALPHABET, only as much use or as little as their study in the search of things constrained them to, and then for most part they fly off abruptly,
but only, only as much use or as little as their study in the search of things constrained them to, and then for most part they fly off abruptly,
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and if sometimes they spake to the purpose, 'twas as unskilful, unexercised fencers NONLATINALPHABET, they lay on, and sometimes strike a lucky blow or two,
and if sometime they spoke to the purpose, 'twas as unskilful, unexercised fencers, they lay on, and sometime strike a lucky blow or two,
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but more by chance than skill, sometimes letting fall from their pens those truths which never entred their understandings, as Theophilus ad Auto. observes of Homer and Hesiod, that being inspired by their Muses, i. e.
but more by chance than skill, sometime letting fallen from their pens those truths which never entered their understandings, as Theophilus and Auto. observes of Homer and Hesiod, that being inspired by their Muses, i. e.
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the devil, spake according to that spirit, lyes and fables, and exact Atheism, and yet sometimes would stumble upon a truth of Divinity, as men possest with Devils, did sometimes confess Christ, and the evil spirits being adjured by his name, came out and confest themselves to be devils.
the Devil, spoke according to that Spirit, lies and fables, and exact Atheism, and yet sometime would Stumble upon a truth of Divinity, as men possessed with Devils, did sometime confess christ, and the evil spirits being adjured by his name, Come out and confessed themselves to be Devils.
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Aristotle, 1 Met. 2. being elevated above ordinary in his discourse about wisdom, confesses the Knowledge of God to be the best Knowledge and most honourable of all, but of no manner of use or necessity;
Aristotle, 1 Met. 2. being elevated above ordinary in his discourse about Wisdom, Confesses the Knowledge of God to be the best Knowledge and most honourable of all, but of no manner of use or necessity;
NONLATINALPHABET, &c. No Knowledge is better than this, yet none more unnecessary, as if the Evidence of truth made him confess the nobility of this wisdom,
, etc. No Knowledge is better than this, yet none more unnecessary, as if the Evidence of truth made him confess the Nobilt of this Wisdom,
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as the Colen Divines did to save him, we will deal more at large, as Aristotle prescribes his wise men, 1. Met. and rip up to you the unexecusableness of the heathen ignorance in general:
as the Colen Divines did to save him, we will deal more At large, as Aristotle prescribes his wise men, 1. Met. and rip up to you the unexecusableness of the heathen ignorance in general:
where having cited many testimonies out of them, concerning the unity, he concludes thus, NONLATINALPHABET, &c. Seeing that the Heathen had some sparks of the divine truth, some gleanings out of the written word,
where having cited many testimonies out of them, Concerning the unity, he concludes thus,, etc. Seeing that the Heathen had Some sparks of the divine truth, Some gleanings out of the written word,
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or mercy, as here the Apostle useth ignorance, when he might have said impiety. For sure if the accusation run thus, that the word of God was revealed to them,
or mercy, as Here the Apostle uses ignorance, when he might have said impiety. For sure if the accusation run thus, that the word of God was revealed to them,
and yet they made no use of it, as it doth here in Clem. the sentence then upon this, must needs conclude them, not only NONLATINALPHABET, weak, but perverse contemners of the light of Scripture.
and yet they made no use of it, as it does Here in Clem. the sentence then upon this, must needs conclude them, not only, weak, but perverse contemners of the Light of Scripture.
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Again, the Philosophers themselves confess that ignorance is the nurse, nay, mother of all impiety: NONLATINALPHABET, &c. whatsoever an ignorant man or fool doth, is unholy and wicked necessarily;
Again, the Philosophers themselves confess that ignorance is the nurse, nay, mother of all impiety:, etc. whatsoever an ignorant man or fool does, is unholy and wicked necessarily;
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if it had an impure influence upon all their actions, then was it malicious and full of guilt. 2. Their chief ground that sustained and continued their ignorance, proves it to be not blind but affected, which ground you shall find by the Heathen objection in Clem. to be a resolution not to change the religion of their fathers.
if it had an impure influence upon all their actions, then was it malicious and full of guilt. 2. Their chief ground that sustained and continued their ignorance, Proves it to be not blind but affected, which ground you shall find by the Heathen objection in Clem. to be a resolution not to change the Religion of their Father's.
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NONLATINALPHABET, &c. 'tis not possible that ever any nation should hate and fly from this greatest blessing that ever was bestowed upon mankind, to wit, the knowledge and worship of God, unless being carried on by custom, they resolved to go the old way to Hell, rather than to venture on a new path to Heaven.
, etc. it's not possible that ever any Nation should hate and fly from this greatest blessing that ever was bestowed upon mankind, to wit, the knowledge and worship of God, unless being carried on by custom, they resolved to go the old Way to Hell, rather than to venture on a new path to Heaven.
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Hence it is, that Athenagoras in his Treaty with Commodus for the Christians, wonders much that among so many Laws made yearly in Rome, there was not one enacted NONLATINALPHABET, that men should forsake the customs of their fathers, which were any way absurd.
Hence it is, that Athenagoras in his Treaty with Commodus for the Christians, wonders much that among so many Laws made yearly in Room, there was not one enacted, that men should forsake the customs of their Father's, which were any Way absurd.
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From whence he falls straight to their absurd Deities, as if it being made lawful to relinquish ridiculous customs, there would be no plea left for their ridiculous gods.
From whence he falls straight to their absurd Deities, as if it being made lawful to relinquish ridiculous customs, there would be no plea left for their ridiculous God's.
So Eusebius Praep. l. 2. makes the cause of the continuance of superstition to be, that no man dared to move those things which ancient custom of the Country had authorized;
So Eusebius Praep l. 2. makes the cause of the Continuance of Superstition to be, that no man dared to move those things which ancient custom of the Country had authorized;
and so also in his fourth book, where to bring in Christianity was accounted NONLATINALPHABET, to change things that were fixt, NONLATINALPHABET, &c. and to be pragmatical, friends of innovation ;
and so also in his fourth book, where to bring in Christianity was accounted, to change things that were fixed,, etc. and to be pragmatical, Friends of innovation;
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St. Paul is said to teach customs which were not lawful for them to receive nor observe, being Romans, because, saith Casaubon out of Dio, 'twas not lawful for the Romans to innovate any thing in religion,
Saint Paul is said to teach customs which were not lawful for them to receive nor observe, being Romans, Because, Says Casaubon out of Dio, 'twas not lawful for the Roman to innovate any thing in Religion,
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So that if (as hath been proved) their not acknowledging of the true God, was grounded upon a perverse resolution, not to change any custom of their fathers, either in opinion or practice, though never so absurd;
So that if (as hath been proved) their not acknowledging of the true God, was grounded upon a perverse resolution, not to change any custom of their Father's, either in opinion or practice, though never so absurd;
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which we might further prove by shewing you thirdly, how their learning or NONLATINALPHABET, which might be proved an excellent preparative to religion, their Philosophy, which was to them as the Law to the Jews, by their using of it to a perverse end, grew ordinarily very pernicious to them. 4. How that those which knew most, and were at the top of prophane knowledge, did then fall most desperately headlong into Atheism ;
which we might further prove by showing you Thirdly, how their learning or, which might be proved an excellent preparative to Religion, their Philosophy, which was to them as the Law to the jews, by their using of it to a perverse end, grew ordinarily very pernicious to them. 4. How that those which knew most, and were At the top of profane knowledge, did then fallen most desperately headlong into Atheism;
as Hippocrates observes, that NONLATINALPHABET, and St. Basil, that NONLATINALPHABET, the most perfect constitution of body, so of the soul, is most dangerous,
as Hippocrates observes, that, and Saint Basil, that, the most perfect constitution of body, so of the soul, is most dangerous,
if not sustained with good care and wisdom. 5. How they always forged lies to scandal the people of God, as Manetho the famous Aegyptian Historian saith, that Moses and the Jews were banished out of Aegypt, NONLATINALPHABET, because of an infectious leprosie that over-spread the Jews,
if not sustained with good care and Wisdom. 5. How they always forged lies to scandal the people of God, as Manetho the famous Egyptian Historian Says, that Moses and the jews were banished out of Egypt,, Because of an infectious leprosy that overspread the jews,
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and Orpheus the inventer of the NONLATINALPHABET, professing and worshipping 365. Gods all his life time, at his death left in his will NONLATINALPHABET, that, however he had perswaded them all the while, there was indeed but one God.
and Orpheus the inventer of the, professing and worshipping 365. God's all his life time, At his death left in his will, that, however he had persuaded them all the while, there was indeed but one God.
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admiration of men of extraordinary worth, and gratitude for more than ordinary benefactions done either to particular men or Nations, were the chief promoters of idolatry;
admiration of men of extraordinary worth, and gratitude for more than ordinary benefactions done either to particular men or nations, were the chief promoters of idolatry;
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If I could insist upon any or each of these, it would be most evident, what I hope now at last is proved enough, that the ignorance of those times was not simple, blind ignorance, but malign, perverse, sacrilegious, affected, stubborn, wilful, I had almost said, knowing ignorance in them;
If I could insist upon any or each of these, it would be most evident, what I hope now At last is proved enough, that the ignorance of those times was not simple, blind ignorance, but malign, perverse, sacrilegious, affected, stubborn, wilful, I had almost said, knowing ignorance in them;
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which being the thing we first promised to demonstrate, we must next make up the Proposition which is yet imperfect, to wit, that ignorance in these Heathen, in Gods justice, might have provoked him to have pretermitted the whole world of succeeding Gentiles:
which being the thing we First promised to demonstrate, we must next make up the Proposition which is yet imperfect, to wit, that ignorance in these Heathen, in God's Justice, might have provoked him to have pretermitted the Whole world of succeeding Gentiles:
but prophaneness, and a prophaneness so Epidemical over all the Gentiles, so inbred and naturalized among them, that it was even become their property, radicated in their mythical times,
but profaneness, and a profaneness so Epidemical over all the Gentiles, so inbred and naturalized among them, that it was even become their property, radicated in their mythical times,
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So that if either a natural man with the eye of reason, or a spiritual man by observation of Gods other acts of justice, should look upon the Gentiles in that state which they were in at Christs coming, all of them damnable superstitious,
So that if either a natural man with the eye of reason, or a spiritual man by observation of God's other acts of Justice, should look upon the Gentiles in that state which they were in At Christ coming, all of them damnable superstitious,
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and which was worse, all of them peremptorily resolved, and by a law of homage to the customs of their fathers, necessarily ingaged to continue in the road of damnation ;
and which was Worse, all of them peremptorily resolved, and by a law of homage to the customs of their Father's, necessarily engaged to continue in the road of damnation;
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And this may appear by St. Peter in the 10. of the Acts, where this very thing, that the Gentiles should be called, was so incredible a mystery, that he was fain to be cast into a trance,
And this may appear by Saint Peter in the 10. of the Acts, where this very thing, that the Gentiles should be called, was so incredible a mystery, that he was fain to be cast into a trance,
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And at last, when by the assurance of the spirit, v. 15. and the Heathen Cornelius his discourse with him, he was plainly convinced, what otherwise he never dreamt possible, that God had a design of mercy on the Gentiles, he breaks out into a phrase both of acknowledgment and admiration, Of a truth I perceive, &c. verse 34. and that you may not judge it was one single Doctors opinion, 'tis added, verse 45. And they of the Circumcision which believed, were astonished,
And At last, when by the assurance of the Spirit, v. 15. and the Heathen Cornelius his discourse with him, he was plainly convinced, what otherwise he never dreamed possible, that God had a Design of mercy on the Gentiles, he breaks out into a phrase both of acknowledgment and admiration, Of a truth I perceive, etc. verse 34. and that you may not judge it was one single Doctors opinion, it's added, verse 45. And they of the Circumcision which believed, were astonished,
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Nay, in the 3 to the Ephesians verse 10. it is plain, that the calling of the Gentiles was so strange a thing, that the Angels themselves knew not of it till it was effected.
Nay, in the 3 to the Ephesians verse 10. it is plain, that the calling of the Gentiles was so strange a thing, that the Angels themselves knew not of it till it was effected.
or other portion of time, in which we are to call our selves to an account for all the general guilts, for all those more Catholick engagements that either our stock, our nation, the sins of our progenitors back to the beginning of the world,
or other portion of time, in which we Are to call our selves to an account for all the general guilts, for all those more Catholic engagements that either our stock, our Nation, the Sins of our progenitors back to the beginning of the world,
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For this was the mystery which from the beginning of the world had been hid in God, verse 9. which was now made known by the Church to principalities and powers, verse 10. The brief plain meaning of which hard place is, that by St. Pauls preaching to the Gentiles, by this new work done in the Church, to wit, the calling of the Gentiles, the Angels came to understand somewhat, which was before too obscure for them, till it was explained by the event,
For this was the mystery which from the beginning of the world had been hid in God, verse 9. which was now made known by the Church to principalities and Powers, verse 10. The brief plain meaning of which hard place is, that by Saint Paul's preaching to the Gentiles, by this new work done in the Church, to wit, the calling of the Gentiles, the Angels Come to understand somewhat, which was before too Obscure for them, till it was explained by the event,
then is it much to be feared that God hath little mercy intended for that people, their desertion being a forerunner of judgment without mercy. 2. I might prove it ab exemplo, and that exactly with a nec datur dissimile in Scripture, that the nine Monarchies which the learned observe in Scripture, were each of them destroyed for idolatry, in which sin the Heathen now received to mercy, surpass all the precedent world,
then is it much to be feared that God hath little mercy intended for that people, their desertion being a forerunner of judgement without mercy. 2. I might prove it ab exemplo, and that exactly with a nec datur dissimile in Scripture, that the nine Monarchies which the learned observe in Scripture, were each of them destroyed for idolatry, in which since the Heathen now received to mercy, surpass all the precedent world,
These and the like arguments I purposely omit, as concerning St. Peters vision mentioned before out of the 10 of the Acts, sufficiently to clear the point,
These and the like Arguments I purposely omit, as Concerning Saint Peter's vision mentioned before out of the 10 of the Acts, sufficiently to clear the point,
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To pass by that ranker guilt of actual sins (for which I trust, every man here, hath daily some solemn Assizes to arraign himself) my text will afford us yet some farther indictments;
To pass by that ranker guilt of actual Sins (for which I trust, every man Here, hath daily Some solemn Assizes to arraign himself) my text will afford us yet Some farther indictments;
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if 1700 years ago, our father were then an Amorite, and mother an Hittite, if we being then in their loyns, were inclosed in the compass of their idolatry;
if 1700 Years ago, our father were then an Amorite, and mother an Hittite, if we being then in their loins, were enclosed in the compass of their idolatry;
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to stretch, and rack, and torture every power of our souls to its extent, thereby to enlarge and aggravate the measure of this guilt against our selves, which hitherto perhaps we have not taken notice of? There is not a better NONLATINALPHABET in the world, no more powerful medicine for the softning of the soul,
to stretch, and rack, and torture every power of our Souls to its extent, thereby to enlarge and aggravate the measure of this guilt against our selves, which hitherto perhaps we have not taken notice of? There is not a better in the world, no more powerful medicine for the softening of the soul,
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For 'tis impossible for him, who hath fully valued the weight of his general guilts, each of which hath lead enough to sink the most corky, vain, fluctuating, proud, stubborn heart in the world;
For it's impossible for him, who hath Fully valued the weight of his general guilts, each of which hath led enough to sink the most corky, vain, fluctuating, proud, stubborn heart in the world;
This very one meditation, that we all hear might justly have been left in heathenism, and that the sins of the Heathens shall be imputed to us their children,
This very one meditation, that we all hear might justly have been left in heathenism, and that the Sins of the heathens shall be imputed to us their children,
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if we do not repent, is enough to loosen the toughest, strongest spirit, to melt the flintiest heart, to humble the most elevated soul, to habituate it with such a sense of its common miseries, that it shall never have courage or confidence to venter on the danger of particular Rebellions.
if we do not Repent, is enough to loosen the toughest, Strongest Spirit, to melt the flintiest heart, to humble the most elevated soul, to habituate it with such a sense of its Common misery's, that it shall never have courage or confidence to venture on the danger of particular Rebellions.
2. From the view of their ignorance or impiety, which was of so hainous importance, to examine our selves by their indictment, 1. For our learning ; 2. For our lives ;
2. From the view of their ignorance or impiety, which was of so heinous importance, to examine our selves by their indictment, 1. For our learning; 2. For our lives;
whether we have not sacrificed the liveliest and spritefullest part of our age, and souls, in these Philological and Physical disquisitions, which if they have not a perpetual aspect and aim at Divinity, if they be not set upon in that respect,
whither we have not sacrificed the Liveliest and spritefullest part of our age, and Souls, in these Philological and Physical disquisitions, which if they have not a perpetual aspect and aim At Divinity, if they be not Set upon in that respect,
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Whether out of our circle of humane heathen learning, whence the Fathers produced precious antidotes, we have not suckt the poyson of unhallowed vanity,
Whither out of our circle of humane heathen learning, whence the Father's produced precious antidotes, we have not sucked the poison of unhallowed vanity,
Again, in making our study an instrument only to satisfie our curiosity, NONLATINALPHABET, only as speculators of some unknown truths, not intending or desiring thereby either to promote vertue, good works, or the Kingdom of God in our selves,
Again, in making our study an Instrument only to satisfy our curiosity,, only as speculators of Some unknown truths, not intending or desiring thereby either to promote virtue, good works, or the Kingdom of God in our selves,
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and move, and grow, and see, but understand nothing; and 'tis our regeneration by which we raise our selves NONLATINALPHABET, from being still mere Gentiles : and Tatianus farther;
and move, and grow, and see, but understand nothing; and it's our regeneration by which we raise our selves, from being still mere Gentiles: and Tatianus farther;
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that without the spirit, we differ from beasts, only NONLATINALPHABET, by the articulation of our voice. So that in fine, neither our reason, nor Christian profession, distinguisheth us either from beasts, or Gentiles;
that without the Spirit, we differ from beasts, only, by the articulation of our voice. So that in fine, neither our reason, nor Christian profession, Distinguisheth us either from beasts, or Gentiles;
only the spirit in the formalis ratio by which we excel and differ from the Heathen sons of darkness. Wherefore, I say, to conclude, we must in the clearest calm and serenity of our souls, make a most earnest search and inquest on our selves,
only the Spirit in the Formalis ratio by which we excel and differ from the Heathen Sons of darkness. Wherefore, I say, to conclude, we must in the Clearest Cam and serenity of our Souls, make a most earnest search and inquest on our selves,
and if we find our selves still Gentiles, and (which is worse than that) still senseless of that our condition, we must strive, and work, and pray our selves out of it,
and if we find our selves still Gentiles, and (which is Worse than that) still senseless of that our condition, we must strive, and work, and pray our selves out of it,
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and not suffer the temptations of the flesh, the temptations of our nature, the temptations of the world, nay, the temptations of our secular, proud learning, lull us one minute longer in that carnal security,
and not suffer the temptations of the Flesh, the temptations of our nature, the temptations of the world, nay, the temptations of our secular, proud learning, lull us one minute longer in that carnal security,
THE words in our English Translation carry somewhat in the sound, which doth not fully reach the importance of the Original, and therefore it must be the task of our Preface not to connect the Text, but clear it;
THE words in our English translation carry somewhat in the found, which does not Fully reach the importance of the Original, and Therefore it must be the task of our Preface not too connect the Text, but clear it;
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The Lacedaemonians and Cretians, saith Josephus, brought up men to the practice, but not knowledge of good, by their example only, not by precept or law :
The Lacedaemonians and Cretians, Says Josephus, brought up men to the practice, but not knowledge of good, by their Exampl only, not by precept or law:
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so to digest and inwardly dispense every part of sacred knowledge into each several member and vein of Body and Soul, that it may transpire through hands,
so to digest and inwardly dispense every part of sacred knowledge into each several member and vein of Body and Soul, that it may transpire through hands,
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the combination of your knowledge with your practice, your learning with your lives, which I shall, in fine, commend unto you, to take out both for your selves and others. 1. For your selves, that in your study of Divinity, you will not behold Gods Attributes as a sight or spectacle, but as a Copy, not only to be admired,
the combination of your knowledge with your practice, your learning with your lives, which I shall, in fine, commend unto you, to take out both for your selves and Others. 1. For your selves, that in your study of Divinity, you will not behold God's Attributes as a sighed or spectacle, but as a Copy, not only to be admired,
And this, beloved, is that for which that policy of the Primitive Jews deserved to be called NONLATINALPHABET, by a special name, the Government of God himself. This is it;
And this, Beloved, is that for which that policy of the Primitive jews deserved to be called, by a special name, the Government of God himself. This is it;
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The Athenians, and generally the rest of the Grecians used instructions of laws only, but never brought them up by practice and discipline: But of all Lawgivers, saith he, only Moses, NONLATINALPHABET, dispensed and measured both these proportionably together.
The Athenians, and generally the rest of the Greeks used instructions of laws only, but never brought them up by practice and discipline: But of all Lawgivers, Says he, only Moses,, dispensed and measured both these proportionably together.
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If Gerson 's definition of Theology, that it is scientia effectiva non speculativa, were taken into our consideration at the choice of our professions, we should certainly have fewer pretenders to Divinity, but, 'tis withall hoped, more Divines.
If Gerson is definition of Theology, that it is scientia effectiva non speculativa, were taken into our consideration At the choice of our professions, we should Certainly have fewer pretenders to Divinity, but, it's withal hoped, more Divines.
the art of sorting out, and laying in order all intellectual store in our brains, tracing the Counsels of God, and observing his methods in his secrecies;
the art of sorting out, and laying in order all intellectual store in our brains, tracing the Counsels of God, and observing his methods in his secrecies;
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that Virtue is the way to Truth: Purity of affections a necessary precursory to depth of knowledge, NONLATINALPHABET, the only means to prepare for the uppermost form of Wisdom, the speculation of God, which doth ennoble the Soul unto the condition of an NONLATINALPHABET or NONLATINALPHABET, of an heroical,
that Virtue is the Way to Truth: Purity of affections a necessary precursory to depth of knowledge,, the only means to prepare for the uppermost from of Wisdom, the speculation of God, which does ennoble the Soul unto the condition of an or, of an heroical,
and therefore every faculty of your Souls and Bodies must turn Bezaleels and Aholiabs, Spiritual Artificers for the forwarding and perfecting of this work.
and Therefore every faculty of your Souls and Bodies must turn Bezaleels and Aholiabs, Spiritual Artificers for the forwarding and perfecting of this work.
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That knowledge of God which he hath allowed you, as your portion to set up with, is ample enough to be the Foundation of the greatest estate in the World;
That knowledge of God which he hath allowed you, as your portion to Set up with, is ample enough to be the Foundation of the greatest estate in the World;
they are not NONLATINALPHABET, but NONLATINALPHABET, rather beggars than poor, like Pharaohs lean Kine, after the devouring of the fat ones, still lank and very ill-favoured.
they Are not, but, rather beggars than poor, like Pharaohs lean Kine, After the devouring of the fat ones, still lank and very ill-favoured.
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The Eye of Nature, it seems, could discern thus much of God and his gifts, that they are the most plentifully bestowed, where the greatest return may be expected:
The Eye of Nature, it seems, could discern thus much of God and his Gifts, that they Are the most plentifully bestowed, where the greatest return may be expected:
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It was a shrewd, though Atheistical speech of Hippocrates, That sure, if the Gods had any good things to bestow, they would dispense them among the rich, who would be able and ready to requite them by Sacrifices: But all evil presents, all Pandora's Box should be divided among the poor, because they are still murmuring and repining,
It was a shrewd, though Atheistical speech of Hippocrates, That sure, if the God's had any good things to bestow, they would dispense them among the rich, who would be able and ready to requite them by Sacrifices: But all evil presents, all Pandora's Box should be divided among the poor, Because they Are still murmuring and repining,
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and befooled, and triumphed over by that old Sophister. And if, for all these advantages, we prove dunces at last, it will be an increase, not only of our torments, but our shame ;
and befooled, and triumphed over by that old Sophister. And if, for all these advantages, we prove dunces At last, it will be an increase, not only of our torments, but our shame;
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as it were, with one foot in Learning, and both by the genius of the place and Language, which they spake, being Greek, even suckt the arts from their Mothers Breasts, at least were prepared for,
as it were, with one foot in Learning, and both by the genius of the place and Language, which they spoke, being Greek, even sucked the arts from their Mother's Breasts, At least were prepared for,
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And for the benefits and helps that these excellencies afford us in our way to Heaven, do but consider what a great part of the world overshaded in Barbarism, brought up in blind Idolatry, do thereby but live in a perpetual Hell, and at last, pass not into another kind,
And for the benefits and helps that these excellencies afford us in our Way to Heaven, do but Consider what a great part of the world overshaded in Barbarism, brought up in blind Idolatry, do thereby but live in a perpetual Hell, and At last, pass not into Another kind,
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That indeed, the deep Learneder sort, and especially those that had attained some insight NONLATINALPHABET, in divine affairs, were in a kind of a more venerable species, than ordinary ignaro 's
That indeed, the deep Learneder sort, and especially those that had attained Some insight, in divine affairs, were in a kind of a more venerable species, than ordinary ignaro is
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and a rise, that being luckily taken, may further us something in our stage towards Heaven? That famous division of Rational Animals in Jamblichus out of Aristotle, into three different species, that some were Men, others Gods, others such as Pythagoras ;
and a rise, that being luckily taken, may further us something in our stage towards Heaven? That famous division of Rational Animals in Jamblichus out of Aristotle, into three different species, that Some were Men, Others God's, Others such as Pythagoras;
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and ought not we, Beloved, that have spent the liveliest and sprightfullest of our age and parts, in the pursuit of Learning, to set some value on that estate we have purchased so dear,
and ought not we, beloved, that have spent the Liveliest and sprightfullest of our age and parts, in the pursuit of Learning, to Set Some valve on that estate we have purchased so dear,
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We have already taken notice of the double inheritance and patrimoney of strength and graces, which we all injoy, first, as Men ; secondly, as Christians :
We have already taken notice of the double inheritance and patrimoney of strength and graces, which we all enjoy, First, as Men; secondly, as Christians:
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and from the first part of my Text only, (because 'twould be too long to bring down all) from the weakness and womanish condition of indulgent sinners, to put you in mind of your strength, and the use you are to make of it, in a word and close of Application.
and from the First part of my Text only, (Because 'twould be too long to bring down all) from the weakness and womanish condition of indulgent Sinners, to put you in mind of your strength, and the use you Are to make of it, in a word and close of Application.
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I cannot put on so solemn a person as to act a Cato or Aristarchus, amongst an Assembly that are all Judices critici, to reprehend the learned and the aged, and to chide my Teachers:
I cannot put on so solemn a person as to act a Cato or Aristarchus, among an Assembly that Are all Judges Critici, to reprehend the learned and the aged, and to chide my Teachers:
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whether any or all of these may not be inscrib'd on our Pillars, and remain as a NONLATINALPHABET against us, to upbraid and aggravate the nature and measure of our sins also.
whither any or all of these may not be inscribed on our Pillars, and remain as a against us, to upbraid and aggravate the nature and measure of our Sins also.
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Think and consider whether, 1. This effeminacy and womanishness of heart, and not weakness, but torpor and stupidity, 2. This unfaithfulness and falseness unto Christ exprest by the spiritual incontinence and whoredoms of our souls and actions, 3. That Confidence and magnanimous stately garb in sin, arising in some from Spiritual Pride, in others from Carnal Security;
Think and Consider whither, 1. This effeminacy and womanishness of heart, and not weakness, but torpor and stupidity, 2. This unfaithfulness and falseness unto christ expressed by the spiritual incontinence and whoredoms of our Souls and actions, 3. That Confidence and magnanimous stately garb in since, arising in Some from Spiritual Pride, in Others from Carnal Security;
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that you be not content to have your ears affected, or the suburbs of the Soul filled with the sound, unless also the heart of the City be taken with its efficacy.
that you be not content to have your ears affected, or the suburbs of the Soul filled with the found, unless also the heart of the city be taken with its efficacy.
'tis now time that every tender open guilty heart begin to retire into it self; every one consider, whether he be not the man that the parable aims at;
it's now time that every tender open guilty heart begin to retire into it self; every one Consider, whither he be not the man that the parable aims At;
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3. By the imperiousness of the behaviour, 1. In shamelesness, 2. In confidence and spiritual security, 3. In tyrannizing over himself and faculties, by force compelling,
3. By the imperiousness of the behaviour, 1. In shamelessness, 2. In confidence and spiritual security, 3. In tyrannizing over himself and faculties, by force compelling,
and Ezekiel become an Historian as well as Prophet. Thus hath indulgence in vice among Professors of Christianity been aggravated against you, 1. By the weak Womanish condition of it;
and Ezekielem become an Historian as well as Prophet. Thus hath indulgence in vice among Professors of Christianity been aggravated against you, 1. By the weak Womanish condition of it;
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and all impieties in the world a kind of adoration. Thus to profess whoredoms, and set up trophies in our eyes, to build their eminent place in the head of every way, in the verse next to my Text, was then the imputation of the Jews, (and pray God it prove not the guilt of Christians ) from whence the whole Church of them is here styled, An imperious, &c.
and all impieties in the world a kind of adoration. Thus to profess whoredoms, and Set up trophies in our eyes, to built their eminent place in the head of every Way, in the verse next to my Text, was then the imputation of the jews, (and pray God it prove not the guilt of Christians) from whence the Whole Church of them is Here styled, an imperious, etc.
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This was a piece of the Devils old tyranny in the times of Heathenism (which I would fain Christianity hath out-dated) to build Temples, and offer sacrifice to sins under the name of Venus, Priapus, and the like;
This was a piece of the Devils old tyranny in the times of Heathenism (which I would fain Christianity hath outdated) to built Temples, and offer sacrifice to Sins under the name of Venus, Priapus, and the like;
and then certainly, honour is grown very cheap, when it is bestowed upon sins, and the man very tyrannical over his spectators thoughts, that requires to be worshipped for them.
and then Certainly, honour is grown very cheap, when it is bestowed upon Sins, and the man very tyrannical over his spectators thoughts, that requires to be worshipped for them.
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and so keep us company under the name of amiable or innocent qualities ) then will this violent imperious sinner call them out into the Court or Market place;
and so keep us company under the name of amiable or innocent qualities) then will this violent imperious sinner call them out into the Court or Market place;
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how often doth he reiterate and repeat, that he may perfect his conquest, that it may lie prostrate and tame before him, never daring to resist him? And if there be any Virgin modest sins, which are ashamed of the light, either of the Sun, or Nature, not coming abroad but under a veil, (as some sins being too horrid and abominable, are fain to appear in other shapes,
how often does he reiterate and repeat, that he may perfect his conquest, that it may lie prostrate and tame before him, never daring to resist him? And if there be any Virgae modest Sins, which Are ashamed of the Light, either of the Sun, or Nature, not coming abroad but under a veil, (as Some Sins being too horrid and abominable, Are fain to appear in other shapes,
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every spectator must learn of him, it is his profession, he sets up school for it, his practices are so commandingly exemplary, that they do even force and ravish the most maidenly tender conscience. And then,
every spectator must Learn of him, it is his profession, he sets up school for it, his practices Are so commandingly exemplary, that they do even force and ravish the most maidenly tender conscience. And then,
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It is part of his loyalty and expression of his special service to the Devil, to become a bankrupt in his cause, to sell all that he hath, both God, and fortunes to follow him. It is the art and Cunning of common Whores, to raise mens desires of them, by being coy, Difficultate augere libidinis pretium, to hold off, that they may be followed, Vers. 34. But this sin is not so artificial, her affections are boysterous and impatient of delay;
It is part of his loyalty and expression of his special service to the devil, to become a bankrupt in his cause, to fell all that he hath, both God, and fortune's to follow him. It is the art and Cunning of Common Whores, to raise men's Desires of them, by being coy, Difficultate augere libidinis Price, to hold off, that they may be followed, Vers. 34. But this since is not so artificial, her affections Are boisterous and impatient of Delay;
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And for his tyranny over his estate, whether Temporal or Spiritual, his goods of Fortune, or gifts of Grace, they must all do homage to this carnal Idol.
And for his tyranny over his estate, whither Temporal or Spiritual, his goods of Fortune, or Gifts of Grace, they must all doe homage to this carnal Idol.
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as if it would never be satisfied, till it could rest in Hell. The sinner is never at quiet with himself, Instat & imperat; He is urgent and importunate upon himself, to satisfie every craving lust.
as if it would never be satisfied, till it could rest in Hell. The sinner is never At quiet with himself, Instant & Implead; He is urgent and importunate upon himself, to satisfy every craving lust.
as being too dull, and unactive, and slothful in the ways of death, even forcing them (if they be any time foreslowed and trashed by either outward or inward restraints) to sin even in sight of them,
as being too dull, and unactive, and slothful in the ways of death, even forcing them (if they be any time foreslowed and trashed by either outward or inward restraints) to sin even in sighed of them,
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Over himself, by urging and driving on in a carnal course; not patient of any regrets and resistances that a tender disposition, motions of Gods Spirit,
Over himself, by urging and driving on in a carnal course; not patient of any regrets and resistances that a tender disposition, motions of God's Spirit,
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And this the Apostate Jew and Christian Libertine doth: 1. By tyrannizing over himself, i. e. his faculties and estate: 2. Over all that come near him.
And this the Apostate Jew and Christian Libertine does: 1. By tyrannizing over himself, i. e. his faculties and estate: 2. Over all that come near him.
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from this premature resolution, that no sin, no Devil can endanger us; from this imperious whoredom, as from the danger of Hell, Good Lord deliver us.
from this premature resolution, that no since, no devil can endanger us; from this imperious whoredom, as from the danger of Hell, Good Lord deliver us.
and after a long dream of Paradise, find himself awake in Hell. And from this degree of religious prophaneness, this confidence in sinning on presumption that we are under grace;
and After a long dream of Paradise, find himself awake in Hell. And from this degree of religious profaneness, this confidence in sinning on presumption that we Are under grace;
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Such a prophane Fiduciary as this, which hath even defiled Heaven by possessing it, such an Hellish Saint is like to be torn out of the third Heaven into which his speculation hath wrapt him,
Such a profane Fiduciary as this, which hath even defiled Heaven by possessing it, such an Hellish Saint is like to be torn out of the third Heaven into which his speculation hath wrapped him,
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this is a piece of spiritual pride of Lucifer 's own inscribing, an imperious majestick garb of impiety, a triumphant or processionary pomp, an affected stately gate in sin;
this is a piece of spiritual pride of Lucifer is own inscribing, an imperious majestic garb of impiety, a triumphant or processionary pomp, an affected stately gate in since;
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to outdare the Devil in his own territories, (as Christ is said to descend thither to triumph over him) to besiege and set upon Hell, presuming of our interest in Heaven,
to outdare the devil in his own territories, (as christ is said to descend thither to triumph over him) to besiege and Set upon Hell, presuming of our Interest in Heaven,
for a man thus appointed to venture on a Precipice, as the Turks, saith Busbequius, are wont to try the goodness of an horse, by riding him post down the steepest hill;
for a man thus appointed to venture on a Precipice, as the Turks, Says Busbequius, Are wont to try the Goodness of an horse, by riding him post down the steepest hill;
when it shall please him, begin and consummate it in us.) But then to make use of this Patent of Heaven to engage us further in the deep, to keep us not from the Devils works, but from his attachments ;
when it shall please him, begin and consummate it in us.) But then to make use of this Patent of Heaven to engage us further in the deep, to keep us not from the Devils works, but from his attachments;
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There is not a blessing upon earth, that can any way hope or seem to parallel a sober well grounded assurance here, that in time we shall be Saints in Heaven;
There is not a blessing upon earth, that can any Way hope or seem to parallel a Sobrium well grounded assurance Here, that in time we shall be Saints in Heaven;
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any more accession even of the graces of God, would be but superfluous and burthensome, not knowing all this while, That she was wretched, and miserable,
any more accession even of the graces of God, would be but superfluous and burdensome, not knowing all this while, That she was wretched, and miserable,
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She fancied her self great store of spiritual riches, and brought in an Inventory of a very fair estate, I am rich and am increased in goods, and have need of nothing:
She fancied her self great store of spiritual riches, and brought in an Inventory of a very fair estate, I am rich and am increased in goods, and have need of nothing:
Nay, be they up to the shoulders in carnality, nay, earth, nay, hell, yet seeing caput inter nubila ] their head is in the clouds, there is no danger or fear of drowning, be it never so deep or myrie.
Nay, be they up to the shoulders in carnality, nay, earth, nay, hell, yet seeing caput inter nubila ] their head is in the Clouds, there is no danger or Fear of drowning, be it never so deep or miry.
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they have hid their heads in Heaven by their vain speculation, and then think their whole body must needs be safe, be it never so open and naked, and bare to all temptations.
they have hid their Heads in Heaven by their vain speculation, and then think their Whole body must needs be safe, be it never so open and naked, and bore to all temptations.
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and being resolved of him as a Saviour, contemn him as a Judge. Multi ad sapientiam pervenissent, &c. saith he, Many had come to learning enough, had they not believed too soon they had attain'd it.
and being resolved of him as a Saviour, contemn him as a Judge. Multi ad sapientiam pervenissent, etc. Says he, Many had come to learning enough, had they not believed too soon they had attained it.
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and yet thus also may we suspect do many among us, some tying Gods decree of Election to their persons, and individual entities, without any reference to their qualifications, or demeanors ;
and yet thus also may we suspect do many among us, Some tying God's Decree of Election to their Persons, and Individu entities, without any Referente to their qualifications, or demeanours;
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or of superior to quell her; but sins confidently, & in Cathedrâ, Psal. i. 1. in state, in security, and at ease, and never doubts or fears to be removed.
or of superior to quell her; but Sins confidently, & in Cathedrâ, Psalm i. 1. in state, in security, and At ease, and never doubts or fears to be removed.
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2. Imperious, ] taking all authority into her own hands, scorning to be afraid either of God or Devil, quae regno posita neminem timeat, having fancied her self in a throne, never thinks either of enemy to endanger,
2. Imperious, ] taking all Authority into her own hands, scorning to be afraid either of God or devil, Quae regno Posita neminem Timeat, having fancied her self in a throne, never thinks either of enemy to endanger,
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In which one Epithet many of the highest degrees of sin are contain'd. 1. Confidence and shamelesness in sinning, an imperious Whore, mulier impudicae libidinis, one that is better acquainted with lust,
In which one Epithet many of the highest Degrees of since Are contained. 1. Confidence and shamelessness in sinning, an imperious Whore, mulier impudicae libidinis, one that is better acquainted with lust,
this is a degree of stupidity and insolence, of insatiable pride and lust, that neither the iniquity of Sodom, nor stubbornness of Capernaum, nor the Rhetoricall'st Phrase almost in the very Scripture can express,
this is a degree of stupidity and insolence, of insatiable pride and lust, that neither the iniquity of Sodom, nor stubbornness of Capernaum, nor the Rhetorical'st Phrase almost in the very Scripture can express,
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But then openly to contemn, to profess neglects, to go a wooing again, to tempt and sollicite even temptations, to give gifts to all thy lovers, to hire them that they may come unto thee on every side for thy whoredoms, vers. 33. of this Chapter;
But then openly to contemn, to profess neglects, to go a wooing again, to tempt and solicit even temptations, to give Gifts to all thy lovers, to hire them that they may come unto thee on every side for thy whoredoms, vers. 33. of this Chapter;
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or carnal rival, would not be cheap and contemptible in its presence? If thou hast but faith to the size of a grain of Mustard-seed, speak to this mountain, and it shall be removed, the tallest, cumbersome, unwieldy temptation which all the giants in Hell can mould together, (as once they are feign'd to do the Hills to get up to Heaven, Pelion Ossae, &c.) if thou dost but live, or breath by Faith, shall vanish at the least blast of thy nostrils.
or carnal rival, would not be cheap and contemptible in its presence? If thou hast but faith to the size of a grain of Mustard seed, speak to this mountain, and it shall be removed, the Tallest, cumbersome, unwieldy temptation which all the Giants in Hell can mould together, (as once they Are feigned to do the Hills to get up to Heaven, Pelion Osse, etc.) if thou dost but live, or breath by Faith, shall vanish At the least blast of thy nostrils.
And then certainly one clear single apprehension of that infinite bliss which the eye of Faith represents to us, were enough to ravish a world of souls, to preponderate all other delights, which the most poetical fancy of man or Devil could possess us with.
And then Certainly one clear single apprehension of that infinite bliss which the eye of Faith represents to us, were enough to ravish a world of Souls, to preponderate all other delights, which the most poetical fancy of man or devil could possess us with.
but one minute of Heaven, truly represented to thy heart, would infinitely out-weigh? A Turk is so affected with the expectation of his carnal Paradise, those Catholick everlasting Stews, which he fancies to himself for heaven, that he will scarce taste any wine all his life-time,
but one minute of Heaven, truly represented to thy heart, would infinitely outweigh? A Turk is so affected with the expectation of his carnal Paradise, those Catholic everlasting Stews, which he fancies to himself for heaven, that he will scarce taste any wine all his lifetime,
For what sin didst thou ever look upon with the fullest delight of all thy senses, in the enjoying of which, thy most covetous, troublesome, importunate lusts would all rest satisfied,
For what since didst thou ever look upon with the Fullest delight of all thy Senses, in the enjoying of which, thy most covetous, troublesome, importunate Lustiest would all rest satisfied,
sufficient to quench all the fiery darts of the wicked, or, as the Greek hath it, NONLATINALPHABET that wicked one, the Devil, methinks there is a kind of moral influence from Faith on any wise and prudent heart, enough to enliven,
sufficient to quench all the fiery darts of the wicked, or, as the Greek hath it, that wicked one, the devil, methinks there is a kind of moral influence from Faith on any wise and prudent heart, enough to enliven,
than to value every ordinary prostitute sin, before the precious chastest embraces of an Husband, and a Saviour? to be caught and captivate with the meanest vanity upon earth,
than to valve every ordinary prostitute since, before the precious chastest embraces of an Husband, and a Saviour? to be caught and captivate with the Meanest vanity upon earth,
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or by an interruption and suspension of the acts, I will not now examine) I will go no farther than the Text, which censures it here as a piece of spiritual whoredom, of treacherous unfaithful dealing, to be light, unconstant, and false to Christ;
or by an interruption and suspension of the acts, I will not now examine) I will go no farther than the Text, which censures it Here as a piece of spiritual whoredom, of treacherous unfaithful dealing, to be Light, unconstant, and false to christ;
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'Twere long to number out to you, and give you by tale a Catalogue of those defections and adulterous practices which Christians are ordinarily observed to be guilty of, (which whether they go so far as to make a divorce betwixt the soul and Christ,
'Twere long to number out to you, and give you by tale a Catalogue of those defections and adulterous practices which Christians Are ordinarily observed to be guilty of, (which whither they go so Far as to make a divorce betwixt the soul and christ,
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Were but the love of Christ to us, ever suffered to come into our hearts, (as Species to the eye by introreception) had we but come to the least taste and relish of it, what would we not do to recompence,
Were but the love of christ to us, ever suffered to come into our hearts, (as Species to the eye by introreception) had we but come to the least taste and relish of it, what would we not do to recompense,
or when these are all wanting, upon the breaking out of an evil heart of unbelief (which some outward restraints formerly kept in) departing from the living God, profess open neglect and despight against the Husband which before they so wooed,
or when these Are all wanting, upon the breaking out of an evil heart of unbelief (which Some outward restraints formerly kept in) departing from the living God, profess open neglect and despite against the Husband which before they so wooed,
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Nay, come nearer yet to him, and upon many solemn expressions of fidelity, and obedience, vouchsafed the seal of his very heart in the Sacrament of his Blood:
Nay, come nearer yet to him, and upon many solemn expressions of Fidis, and Obedience, vouchsafed the seal of his very heart in the Sacrament of his Blood:
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either one that came to Christ with an unchaste, adulterous love to gain somewhat, not for any sincere affection to his person, but insidious to his estate;
either one that Come to christ with an unchaste, adulterous love to gain somewhat, not for any sincere affection to his person, but insidious to his estate;
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doth at every unchaste thought, or adulterous motion, offend against the fidelity promised in marriage, by every actual breach of this faith, is for the present guilty of Adultery, but by indulgence in it, is downright a whore; i. e.
does At every unchaste Thought, or adulterous motion, offend against the Fidis promised in marriage, by every actual breach of this faith, is for the present guilty of Adultery, but by indulgence in it, is downright a whore; i. e.
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So then, every Christian at his Baptism being supposed a Believer, and thereby espoused Sacramentally to Christ, and so obliged to all the observances,
So then, every Christian At his Baptism being supposed a Believer, and thereby espoused Sacramentally to christ, and so obliged to all the observances,
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and Estate, is observable, both from many places of Scripture, and by the opposition which is set betwixt a Christian, and all others, Jews and Infidels, betwixt the Spouse, and either the destitute Widow, or barren Virgin ;
and Estate, is observable, both from many places of Scripture, and by the opposition which is Set betwixt a Christian, and all Others, jews and Infidels, betwixt the Spouse, and either the destitute Widow, or barren Virgae;
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that he waits, and begs, and sends presents to us all to accept of the proposal, the whole Book of Canticles, that Song of spiritual love, that affectionate wooing Sonnet will demonstrate:
that he waits, and begs, and sends presents to us all to accept of the proposal, the Whole Book of Canticles, that Song of spiritual love, that affectionate wooing Sonnet will demonstrate:
where whoredom, noting adultery, presupposes wedlock, and consists in unfaithfulness to the Husband, the thing in the next place to be discovered: The Work, &c. That Christ is offered by his Father to all the Church for an Husband ;
where whoredom, noting adultery, presupposes wedlock, and consists in unfaithfulness to the Husband, the thing in the next place to be discovered: The Work, etc. That christ is offered by his Father to all the Church for an Husband;
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Final obduration being a just judgment of God, on one that hath fill'd up the measure of his iniquities, that hath told over all the hairs of his head,
Final obduration being a just judgement of God, on one that hath filled up the measure of his iniquities, that hath told over all the hairs of his head,
do but hold sincerely as long as thou art able, and though I will not say that all thy sins shall be confin'd to those two heads of original (a branch of which are evil motions) and of omission ;
do but hold sincerely as long as thou art able, and though I will not say that all thy Sins shall be confined to those two Heads of original (a branch of which Are evil motions) and of omission;
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And therefore bethinking our selves, NONLATINALPHABET, saith Arrian, That we are the sons of God, NONLATINALPHABET, Let us not have too low and degenerous an opinion of our selves.
And Therefore bethinking our selves,, Says Arrian, That we Are the Sons of God,, Let us not have too low and degenerous an opinion of our selves.
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and necessarily, and perpetually, and irrecoverably, delight and wallow in every kind of sensuality, without any check or contradiction, either of Reason, or Christianity. If I should tell you that none of you, that hath understood and pondered the Will of God, wants abilities in some measure to perform it,
and necessarily, and perpetually, and irrecoverably, delight and wallow in every kind of sensuality, without any check or contradiction, either of Reason, or Christianity. If I should tell you that none of you, that hath understood and pondered the Will of God, Wants abilities in Some measure to perform it,
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This one practical Heresie will bring us through all the prodigies of the old Philosophical Sects, from Stoicks to Epicurism, and all sensual Libertinism, and from thence to the NONLATINALPHABET of the Pythagoreans. For unless the soul that is now in one of us, had been transplanted from a Swine,
This one practical Heresy will bring us through all the prodigies of the old Philosophical Sects, from Stoics to Epicurism, and all sensual Libertinism, and from thence to the of the pythagoreans. For unless the soul that is now in one of us, had been transplanted from a Swine,
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even to every Jew, nay, and Heathen, Rom. 1. To resolve, that all these are not able to keep us in any compass, to quell any the least sin we are inclined to;
even to every Jew, nay, and Heathen, Rom. 1. To resolve, that all these Are not able to keep us in any compass, to quell any the least since we Are inclined to;
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nay, his restraining, though not sanctifying graces, together with the Lungs and Bowels of his Ministers, and that energetical powerful instrument, the Gospel of Christ, Which is the power of God unto salvation,
nay, his restraining, though not sanctifying graces, together with the Lungs and Bowels of his Ministers, and that energetical powerful Instrument, the Gospel of christ, Which is the power of God unto salvation,
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But then to perswade our selves, that there is no means on earth, besides the very hand of God, and that out of our reach, able to trash, or overslow this furious driver;
But then to persuade our selves, that there is no means on earth, beside the very hand of God, and that out of our reach, able to trash, or overslow this furious driver;
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Our natural inclinations and propensions to sin, are, no doubt, active and prurient enough within us, somewhat of Jehu 's constitution and temper, they drive very furiously.
Our natural inclinations and propensions to since, Are, no doubt, active and prurient enough within us, somewhat of Jehu is constitution and temper, they drive very furiously.
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or delay, or power of deliberating in this their precipice. This is an heresie that in some Philosopher-Christians hath sprouted above ground, hath shewed it self in their brains and tongues;
or Delay, or power of deliberating in this their precipice. This is an heresy that in Some Philosopher-Christians hath sprouted above ground, hath showed it self in their brains and tongues;
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that unless God be pleased NONLATINALPHABET to come down upon the Stage, by the irresistable power of his constraining spirit, as with a Thunderbolt from Heaven, to shake and shiver to pieces the carnal man within them, to strike them into a swoon as he did Saul, that so he may convert them;
that unless God be pleased to come down upon the Stage, by the irresistible power of his constraining Spirit, as with a Thunderbolt from Heaven, to shake and shiver to Pieces the carnal man within them, to strike them into a swoon as he did Saul, that so he may convert them;
as a ground of that, you may take notice of another, a phancy that hath crept into most mens hearts (and suffers them not to think of resisting any temptation to sin) that all their actions, as well evil as good, were long ago determined and set down by God ;
as a ground of that, you may take notice of Another, a fancy that hath crept into most men's hearts (and suffers them not to think of resisting any temptation to since) that all their actions, as well evil as good, were long ago determined and Set down by God;
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or more truly that evil spirit, Mark. i. 23. that made the man disclaim and renounce Christ and his mercies, when he came to cure, Let us alone, what have we to do with thee? by which is noted, That contentedness and acquiescence in sin ;
or more truly that evil Spirit, Mark. i. 23. that made the man disclaim and renounce christ and his Mercies, when he Come to cure, Let us alone, what have we to do with thee? by which is noted, That contentedness and acquiescence in sin;
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but that NONLATINALPHABET (as the Platonicks call it) Apopular Government of sin, under a multitude of Tyrants, which have for so long a while, wasted and harassed the Soul;
but that (as the Platonics call it) Apopular Government of since, under a multitude of Tyrants, which have for so long a while, wasted and harassed the Soul;
This is such a sottish condition, such an either Lethargy or Consumption of the Soul, such an extream degree of weakness, that neither original sin, that Serpent that despoiled Adam, nor any one single Devil can be believed to have wrought in us;
This is such a sottish condition, such an either Lethargy or Consumption of the Soul, such an extreme degree of weakness, that neither original since, that Serpent that despoiled Adam, nor any one single devil can be believed to have wrought in us;
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but to fall prostrate like a Carkass, or a Statue, or that Idol Dagon with his feet stricken off, not able to stand before the slightest motion of sin;
but to fallen prostrate like a Carcase, or a Statue, or that Idol Dagon with his feet stricken off, not able to stand before the slightest motion of since;
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for him, I say, that hath all these outward restraints, and perhaps some inward twinges of Conscience, to curb and moderate him, to be yet so stupid under all these helps,
for him, I say, that hath all these outward restraints, and perhaps Some inward twings of Conscience, to curb and moderate him, to be yet so stupid under all these helps,
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for one that, if he acknowledge any, worships the true God, never went a fooling after Idols, which was the Original of the Heathens being given up to vile affections, Rom. i. for one that lives in a civil Countrey among people that have the faces and hearts of men and Christians, made as it were, to upbraid his ways, and reprove his thoughts ;
for one that, if he acknowledge any, worships the true God, never went a fooling After Idols, which was the Original of the heathens being given up to vile affections, Rom. i. for one that lives in a civil Country among people that have the faces and hearts of men and Christians, made as it were, to upbraid his ways, and reprove his thoughts;
nay, NONLATINALPHABET, saith the Stoick, the promise that every one makes to nature, the Obligation that he is bound in when he hath first leave to be a man, or as Hierocles on the Pythagorean Verses, NONLATINALPHABET, That Oath that is coaetantous,
nay,, Says the Stoic, the promise that every one makes to nature, the Obligation that he is bound in when he hath First leave to be a man, or as Hierocles on the Pythagorean Verses,, That Oath that is coaetantous,
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or Gods Spirit, might, if he did but bethink himself, resist, and many times overcome. Many acts of uncleanness, of intemperance, of contempt of superiours, of murther, of false-dealing, of swearing and prophaning, that cheap, unprofitable, that untempting, and therefore unreasonable sin.
or God's Spirit, might, if he did but bethink himself, resist, and many times overcome. Many acts of uncleanness, of intemperance, of contempt of superiors, of murder, of false-dealing, of swearing and profaning, that cheap, unprofitable, that untempting, and Therefore unreasonable since.
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than those two of Flies and Lice. I am resolv'd there be many temptations which foil many jolly Christians, which yet a meer natural man that never dream't of Scripture,
than those two of Flies and Lice. I am resolved there be many temptations which foil many jolly Christians, which yet a mere natural man that never dreamt of Scripture,
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or the old Tr•gedians which could call a God down upon the Stage at any time, to consummate the impossiblest Plot, and therefore would not put their brains to the toil of concluding it fairly.
or the old Tr•gedians which could call a God down upon the Stage At any time, to consummate the impossiblest Plot, and Therefore would not put their brains to the toil of concluding it fairly.
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we would spare our pains, and therefore would fain count our selves impotent, as sluggards that personate and act diseases because they would not work;
we would spare our pains, and Therefore would fain count our selves impotent, as sluggards that personate and act diseases Because they would not work;
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for a meer Barbarian, or Gentile, to be thus triumphed over by every Devil, (as an Owl by the smallest Bird in the air) might be matter of pity rather than wonder:
for a mere Barbarian, or Gentile, to be thus triumphed over by every devil, (as an Owl by the Smallest Bird in the air) might be matter of pity rather than wonder:
and the least appearance of any difficulty, the vizard or picture of the easiest danger, is enough to fright them for ever from any thought of Religion, or hope of Heaven.
and the least appearance of any difficulty, the vizard or picture of the Easiest danger, is enough to fright them for ever from any Thought of Religion, or hope of Heaven.
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all its actions are mixt with so much passion and weakness, they are so raw and womanish, that it would grieve one to behold a fair, comely, manlike Christian in shew, betraying so much impotency in his behaviour, (even like the Emperour a spinning) one who had undertaken to be a Champion for Christ, led away,
all its actions Are mixed with so much passion and weakness, they Are so raw and womanish, that it would grieve one to behold a fair, comely, manlike Christian in show, betraying so much impotency in his behaviour, (even like the Emperor a spinning) one who had undertaken to be a Champion for christ, led away,
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being naturally of the Masculine Gender, is here set in the feminine, out of order, perhaps emphatically, to note an unmanlike, impotent, effeminate heart;
being naturally of the Masculine Gender, is Here Set in the Faemin, out of order, perhaps emphatically, to note an unmanlike, impotent, effeminate heart;
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Virago 's and Amazons, would be well-nigh as ordinary as Soldiers. And so will the comparison hold of those womanish, sluggish, abusers of Gods graces.
Virago is and Amazons, would be well-nigh as ordinary as Soldiers. And so will the comparison hold of those womanish, sluggish, Abusers of God's graces.
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and that not simple natural weakness, through a privation of all strength, but an acquired, sluggish weakness, by effeminate neglecting to make use of it. 2. Of a Whore, noting unfaithfulness and falseness to the Husband. 3. Of an imperious Whore, noting insolency and an high pitch of contempt.
and that not simple natural weakness, through a privation of all strength, but an acquired, sluggish weakness, by effeminate neglecting to make use of it. 2. Of a Whore, noting unfaithfulness and falseness to the Husband. 3. Of an imperious Whore, noting insolency and an high pitch of contempt.
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II. That what is literally spoken in aggravation of the Jews sin, is as fully applicable to any other sinful people, with whom God hath entred Covenant, as he did with the Jews.
II That what is literally spoken in aggravation of the jews sin, is as Fully applicable to any other sinful people, with whom God hath entered Covenant, as he did with the jews.
2. The calling of them in this condition, in their pollutions, in their blood, and bestowing all manner of spiritual ornaments upon them, following in the next ten Verses;
2. The calling of them in this condition, in their pollutions, in their blood, and bestowing all manner of spiritual Ornament upon them, following in the next ten Verses;
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From the first time I could think I understood any part of it, I have been confident, that never any thing was set down more rhetorically, never more NONLATINALPHABET and NONLATINALPHABET, more affection and sublimity of speech, ever concurred in any one writing of this quantity, either sacred or profane. 'Twere a work for the solidst Artist to observe distinctly every part of Logick and Rhetorick that lies concealed in this one Chapter, and yet there is enough in the surface and outward dress of it, to affect the meanest understanding that will but read it.
From the First time I could think I understood any part of it, I have been confident, that never any thing was Set down more rhetorically, never more and, more affection and sublimity of speech, ever concurred in any one writing of this quantity, either sacred or profane. 'Twere a work for the solidest Artist to observe distinctly every part of Logic and Rhetoric that lies concealed in this one Chapter, and yet there is enough in the surface and outward dress of it, to affect the Meanest understanding that will but read it.
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And this very thing, that it may be the more heeded, is emphatically noted three several times in this one Verse. 1. The work of a Woman, in my Text, a poor, cowardly, pusillanimous part that any body else, any one that had but the least spark of valor or manhood in him, would scorn to be guilty of,
And this very thing, that it may be the more heeded, is emphatically noted three several times in this one Verse. 1. The work of a Woman, in my Text, a poor, cowardly, pusillanimous part that any body Else, any one that had but the least spark of valour or manhood in him, would scorn to be guilty of,
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but either our unpreparedness to receive, or preposterous giddiness in making use of it, which is the cause either of Consumptions, or Aposthume in the Soul, either starving or surfeiting the Christian.
but either our unpreparedness to receive, or preposterous giddiness in making use of it, which is the cause either of Consumptions, or Aposthume in the Soul, either starving or surfeiting the Christian.
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or if you will, a medicinal dose, or recipe, but rather a playster, or outward application, which per antiperistasin would drive in his spiritual heat,
or if you will, a medicinal dose, or recipe, but rather a plaster, or outward application, which per antiperistasin would drive in his spiritual heat,
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either to the ostentatious setting themselves out before men, or else the feeding themselves up to that high flood of spiritual pride and confidence, that it will be sure to impostumate in the soul.
either to the ostentatious setting themselves out before men, or Else the feeding themselves up to that high flood of spiritual pride and confidence, that it will be sure to impostumate in the soul.
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such contentedness in our present servile estate, that if a Jubilee should be proclaimed from Heaven, a general Manumission of all servants from these Gallies of sin, we would be ready with those servants for whom Moses makes a provision, to come and tell him plainly, We will not go out free, be bored through the ear to be slaves for ever, Ex. xxi. 6. 3. Rankness, and a kind of spiritual sin of Sodom; Pride and fulness of bread, abusing the Grace of God into wantonness ;
such contentedness in our present servile estate, that if a Jubilee should be proclaimed from Heaven, a general Manumission of all Servants from these Galleys of since, we would be ready with those Servants for whom Moses makes a provision, to come and tell him plainly, We will not go out free, be bored through the ear to be slaves for ever, Ex. xxi. 6. 3. Rankness, and a kind of spiritual since of Sodom; Pride and fullness of bred, abusing the Grace of God into wantonness;
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and this heaviness of eyes, and heaviness of heart (whereupon NONLATINALPHABET, in the LXXII. is ordinarily set for sinners) is the depriving us many times, not only of Christ, but of his Spirit too.
and this heaviness of eyes, and heaviness of heart (whereupon, in the LXXII. is ordinarily Set for Sinners) is the depriving us many times, not only of christ, but of his Spirit too.
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Were you so unable to watch one hour? The Pharisee can be awake to Plot, Judas to betray, their joint Vigils and Proparasceve to that grand Passeover, the slaying of the Lamb of God, and only the Disciples they are asleep, for their eyes were heavy, saith the Text;
Were you so unable to watch one hour? The Pharisee can be awake to Plot, Judas to betray, their joint Vigils and Proparasceve to that grand Passover, the slaying of the Lamb of God, and only the Disciples they Are asleep, for their eyes were heavy, Says the Text;
Christ comes but thrice to his Disciples from his Prayers in the Garden, and that thrice he finds them asleep, Mat. xxvi. Christ can be awake to come, and that in a more pathetical language, Sic non potuistis horâ unâ, as the vulgar most fully out of the Greek;
christ comes but thrice to his Disciples from his Prayers in the Garden, and that thrice he finds them asleep, Mathew xxvi. christ can be awake to come, and that in a more pathetical language, Sic non potuistis horâ unâ, as the Vulgar most Fully out of the Greek;
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yet for all these, Labruscas, wild, juiceless Grapes, heartless Faith, unseasoned Devotion, intemperate Zeal, blind and perverse Obedience, that under that name shall disguise and excuse Disobedience;
yet for all these, Labruscas, wild, juiceless Grapes, heartless Faith, unseasoned Devotion, intemperate Zeal, blind and perverse obedience, that under that name shall disguise and excuse Disobedience;
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if it were put to his own partial judgment, would think reasonable for him to do for his Vineyard, gathered out stones, those seeds of natural hardness;
if it were put to his own partial judgement, would think reasonable for him to do for his Vineyard, gathered out stones, those seeds of natural hardness;
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and rain that is poured down, the enlivening influences that are dispensed among us, yet the NONLATINALPHABET, the hardness and toughness of the Womb, NONLATINALPHABET, that dry unnutrifying Earth in the Philosopher 's,
and rain that is poured down, the enlivening influences that Are dispensed among us, yet the, the hardness and toughness of the Womb,, that dry unnutrifying Earth in the Philosopher is,
1. Where all the Christians non-proficiency is to be charged, either 1. Upon the Habitual Hardness, or 2. The Sluggishness, or 3. The Rankness of his own wretchless heart.
1. Where all the Christians nonproficiency is to be charged, either 1. Upon the Habitual Hardness, or 2. The Sluggishness, or 3. The Rankness of his own wretchless heart.
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and then as Mary was the Mother of God, so the Christian Soul is the Parent of all its Divine Christian Performances; Christ the Father, that enables with his Spirit ;
and then as Marry was the Mother of God, so the Christian Soul is the Parent of all its Divine Christian Performances; christ the Father, that enables with his Spirit;
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all that is conceived in us, is of the Holy Ghost: The holy Principle, holy Desire, holy Action, the posse, & velle, & operari, all of him, Phil. ii. 12. But then, being so overshadowed, the Soul it self conceives;
all that is conceived in us, is of the Holy Ghost: The holy Principle, holy Desire, holy Actium, the posse, & velle, & operari, all of him, Philip ii. 12. But then, being so overshadowed, the Soul it self conceives;
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and therefore is she call'd by the Ancients not only officina miraculorum, and NONLATINALPHABET, The shop of Miracles, and The Work-house of the Holy Ghost, (as the Rhetorick of some have set it) but by the Councils, (that were more careful in their phrases) NONLATINALPHABET & NONLATINALPHABET, not only the Conduit through which he past,
and Therefore is she called by the Ancients not only officina miraculorum, and, The shop of Miracles, and The Workhouse of the Holy Ghost, (as the Rhetoric of Some have Set it) but by the Councils, (that were more careful in their phrases) &, not only the Conduit through which he passed,
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'tis the Angels Divinity, That Mary shall conceive and bring forth a Son. All the efficiency from the Holy Ghost, and partus ventrem, the work attributed,
it's the Angels Divinity, That Mary shall conceive and bring forth a Son. All the efficiency from the Holy Ghost, and partus ventrem, the work attributed,
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but after all this, NONLATINALPHABET, though God give the encrease, thou must bring forth the fruit. The Holy Ghost overshadowed Mary, and she was found with child, Mat. i. 18. NONLATINALPHABET, she was found; no more attributed to her;
but After all this,, though God give the increase, thou must bring forth the fruit. The Holy Ghost overshadowed Marry, and she was found with child, Mathew i. 18., she was found; no more attributed to her;
but then by the beams of the Sun, and neighbourhood of Water, or to supply the want of that, rain from Heaven to satisfie its thirst, this cold dry Element begins to teem, carries many Mines of treasure in the Womb, many granaries of fruit in its surface,
but then by the beams of the Sun, and neighbourhood of Water, or to supply the want of that, rain from Heaven to satisfy its thirst, this cold dry Element begins to teem, carries many Mines of treasure in the Womb, many granaries of fruit in its surface,
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or as the Earth, which is cold and dry in its elementary constitution, and therefore bound up to a necessity of perpetual barrenness, having neither of those two procreative faculties, heat or moisture in its composition;
or as the Earth, which is cold and dry in its elementary constitution, and Therefore bound up to a necessity of perpetual Barrenness, having neither of those two procreative faculties, heat or moisture in its composition;
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As in the old Oracle, the God inspired and spake in the ear of the Prophet, and then the Vates spoke under from thence, called NONLATINALPHABET, echoed out that voice aloud, which he had received by whisper, a kind of Scribe, or Cryer, or Herauld, to deliver out as he was inspired:
As in the old Oracle, the God inspired and spoke in the ear of the Prophet, and then the Vates spoke under from thence, called, echoed out that voice aloud, which he had received by whisper, a kind of Scribe, or Crier, or Herald, to deliver out as he was inspired:
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and then, had not the Devil stuck close to him at the exigence, and held out at the velle & operari, he might have been in great danger to have lost an Heretick: ) But I ] absolutely impotent in my self to any supernatural duty, being then rapt above my self, strengthned by Christs perpetual influence, having all my strength and ability from him, am then by that strength able to do all things my self.
and then, had not the devil stuck close to him At the exigence, and held out At the velle & operari, he might have been in great danger to have lost an Heretic:) But I ] absolutely impotent in my self to any supernatural duty, being then rapt above my self, strengthened by Christ perpetual influence, having all my strength and ability from him, am then by that strength able to do all things my self.
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but only as so many horses to draw together in the Chariot with nature, being so pursued by the Councils and Fathers, from one hold to another, till he was at last almost deprived of all;
but only as so many Horses to draw together in the Chariot with nature, being so pursued by the Councils and Father's, from one hold to Another, till he was At last almost deprived of all;
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the third Proposition. That the strength and power being thus bestowed, the work is the work of a Christian, of the Suppositum, the Man strengthned and assisted by Christ; I can, &c. I, not I alone, abstracted from Christ, nor I principally, and Christ onely in Subsidiis, to facilitate that to me which I was not quite able throughly to perform without help, (which deceitful consideration drew on Pelagius himself, that was first only for nature, at last to take in one after another, five Subsidiaries more;
the third Proposition. That the strength and power being thus bestowed, the work is the work of a Christian, of the Suppositum, the Man strengthened and assisted by christ; I can, etc. I, not I alone, abstracted from christ, nor I principally, and christ only in Subsidies, to facilitate that to me which I was not quite able thoroughly to perform without help, (which deceitful consideration drew on Pelagius himself, that was First only for nature, At last to take in one After Another, five Subsidiaries more;
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Which is the summ of the conclusion of the second Arausican Council held against Pelagius, c. ult. Secundum fidem Catholicam credimus, quòd acceptâ per Baptismum gratiâ omnes Baptizati, Christo auxiliante & cooperante, quae ad salutem pertinent, possint & debeant (si fideliter laborare voluerint) adimplere.
Which is the sum of the conclusion of the second Arausican Council held against Pelagius, c. ult. Secundum fidem Catholicam Credimus, quòd acceptâ per Baptism gratiâ omnes Baptized, Christ auxiliante & cooperante, Quae ad salutem pertinent, possint & debeant (si Fideliter laborare voluerint) adimplere.
then certainly no man that advises with these premisses, and so, understands what is the meaning of the duty, can ever doubt any longer of the NONLATINALPHABET, the Omnipotence of the Christian, his sufficiency from Christ to perform his whole duty:
then Certainly no man that advises with these premises, and so, understands what is the meaning of the duty, can ever doubt any longer of the, the Omnipotence of the Christian, his sufficiency from christ to perform his Whole duty:
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or again, as the General of a Factious or false-hearted Army, a party of insidious flesh at home, which will betray to the weaker enemy that comes unanimous;
or again, as the General of a Factious or False-hearted Army, a party of insidious Flesh At home, which will betray to the Weaker enemy that comes unanimous;
Nay, because those things which there is a Logical possibility for us to do, and strength sufficient suppeditated, it is not yet morally possible to do all our lives long, without any default;
Nay, Because those things which there is a Logical possibility for us to do, and strength sufficient suppeditated, it is not yet morally possible to do all our lives long, without any default;
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Consilium pacis inter ambo ea, those two Offices of his reconciled in the same, our Priest become our King, That being delivered, we may serve him (in the other Zacharie 's phrase, Delivered without fear, serve him) in holiness and righteousness:
Consilium pacis inter ambo ea, those two Offices of his reconciled in the same, our Priest become our King, That being Delivered, we may serve him (in the other Zacharias is phrase, Delivered without Fear, serve him) in holiness and righteousness:
no Pharisaical burthen laid on heavy, and no finger to help to bear it; but an easie yoke, a light burthen, Mat. xi. 30. and not only light, but alleviating:
no Pharisaical burden laid on heavy, and no finger to help to bear it; but an easy yoke, a Light burden, Mathew xi. 30. and not only Light, but alleviating:
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and that is not in any rigor of legal performance, (that was the bloody purport of that old obligation, that soon concluded us all under death irreversibly;) not in any Egyptian Pharaoh 's task, a full tale of Bricks, without Straw, without any materials to make them;
and that is not in any rigor of Legal performance, (that was the bloody purport of that old obligation, that soon concluded us all under death irreversibly;) not in any Egyptian Pharaoh is task, a full tale of Bricks, without Straw, without any materials to make them;
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and that perhaps is the reason of those peremptory denuntiations of Christ against them that sin against the Holy Ghost, against that administration of grace entrusted to him, that there shall be never any remission for them, in this world, or in another; i. e.
and that perhaps is the reason of those peremptory denunciations of christ against them that sin against the Holy Ghost, against that administration of grace Entrusted to him, that there shall be never any remission for them, in this world, or in Another; i. e.
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so they are like to remain for ever, unless there be some other Person in the Godhead to be sent, to make up Pythagoras his NONLATINALPHABET, there is no new way imaginable to be found out;
so they Are like to remain for ever, unless there be Some other Person in the Godhead to be sent, to make up Pythagoras his, there is no new Way imaginable to be found out;
to see that performed (which only he left unperfected, as being our task, not his) the Condition of the Second Covenant. The Spirit then enters upon the work, dispatches Officers, Ambassadors to all Nations in the World, NONLATINALPHABET, to every creature, Mark xvi. 15. And himself to the end of the World, goes along to back them in their Ministry :
to see that performed (which only he left unperfected, as being our task, not his) the Condition of the Second Covenant. The Spirit then enters upon the work, Dispatches Officers, ambassadors to all nations in the World,, to every creature, Mark xvi. 15. And himself to the end of the World, Goes along to back them in their Ministry:
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And he again having brought things into some possibility of an happy conclusion (though it cost him his life in the negotiation) leaves it at his departure in the trust of his vicegerent, the Spirit of his power, to go thorow with his beginnings;
And he again having brought things into Some possibility of an happy conclusion (though it cost him his life in the negotiation) leaves it At his departure in the trust of his vicegerent, the Spirit of his power, to go thorough with his beginnings;
Upon Adam's sin and breach of the Condition of the First Covenant, there was no possibility in the wit of man, in the sphere of the most Poetical phansie, Fabulae exitum explicare, to come off with a fair conclusion, had not the Second Person of the Trinity, that NONLATINALPHABET, come down in his tire,
Upon Adam's since and breach of the Condition of the First Covenant, there was no possibility in the wit of man, in the sphere of the most Poetical fancy, Fables exitum explicare, to come off with a fair conclusion, had not the Second Person of the Trinity, that, come down in his tire,
The Tragick Poets, saith Tully, when they had over shot themselves in a desperate Plot, that would never come about, ad Deum confugiunt, they were fain to flie to a God, to lay that unruly spirit that their phansie had raised.
The Tragic Poets, Says Tully, when they had over shot themselves in a desperate Plot, that would never come about, ad God confugiunt, they were fain to fly to a God, to lay that unruly Spirit that their fancy had raised.
But now secondly, this second, both Covenant and Condition, must needs stand an Everlasting Covenant, Ezek. xvi. 60. No possibility of a change, unless upon an impossible supposition, there should remain some other fourth Person of the Deity to come into the world.
But now secondly, this second, both Covenant and Condition, must needs stand an Everlasting Covenant, Ezekiel xvi. 60. No possibility of a change, unless upon an impossible supposition, there should remain Some other fourth Person of the Deity to come into the world.
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And then, that reason of disanulling the old, and establishing the new Covenant, because there was no justification to be had by the old, rendred Gal. iii. 21. would easily be retorted upon the Apostle thus, why, neither is any life or justification to be had by this second;
And then, that reason of Disannulling the old, and establishing the new Covenant, Because there was no justification to be had by the old, rendered Gal. iii. 21. would Easily be retorted upon the Apostle thus, why, neither is any life or justification to be had by this second;
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this was upon agreement between God and Christ, that the impenitent infidel should be never the better for it, should die unrescued in his old Condemnation.
this was upon agreement between God and christ, that the impenitent infidel should be never the better for it, should die unrescued in his old Condemnation.
no creature being now rescuable from Hell, stante pacto, but those that perform the condition of it, that irreversible Oath of God, which is always fulfilled in kind without relaxation,
no creature being now rescuable from Hell, Standing pacto, but those that perform the condition of it, that irreversible Oath of God, which is always fulfilled in kind without relaxation,
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this believing, whatever it signifies, is that condition here we speak of, and what it imports, you will best see by comparing it with the same passage set down by another Amanuensis, in the last verse of St. Matth. To observe all things whatsoever I have commanded you :
this believing, whatever it signifies, is that condition Here we speak of, and what it imports, you will best see by comparing it with the same passage Set down by Another Amanuensis, in the last verse of Saint Matthew To observe all things whatsoever I have commanded you:
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but upon supposition of a Pact or Covenant, which limits and directs the award and process, for according unto it God the righteous Judge shall give. And Mark xvi. 16. in Christs farewell speech to his Disciples, where he seals their Commission of Embassage and Preaching to every creature, He that believeth not, shall be damned ;
but upon supposition of a Pact or Covenant, which Limits and directs the award and process, for according unto it God the righteous Judge shall give. And Mark xvi. 16. in Christ farewell speech to his Disciples, where he Seals their Commission of Embassy and Preaching to every creature, He that Believeth not, shall be damned;
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Whereupon perhaps it will he worth observing, in the confession of the Religion of the Greek Church, subscribed by Cyrill the present Patriarch of Constantinople, where having somewhat to do with this phrase, Of Gods absolute Dominion so much talked on here in the West, he is much put to it to express it in Greek,
Whereupon perhaps it will he worth observing, in the Confessi of the Religion of the Greek Church, subscribed by Cyril the present Patriarch of Constantinople, where having somewhat to do with this phrase, Of God's absolute Dominion so much talked on Here in the West, he is much put to it to express it in Greek,
As for any Exercise of Gods absolute Will, or Power, in this business of Souls under Christs Kingdom, I think we may fairly omit to take it into consideration;
As for any Exercise of God's absolute Will, or Power, in this business of Souls under Christ Kingdom, I think we may fairly omit to take it into consideration;
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Now what is the whole duty of a Christian, but the adequate condition of the second Covenant? upon performance of which, salvation shall certainly be had,
Now what is the Whole duty of a Christian, but the adequate condition of the second Covenant? upon performance of which, salvation shall Certainly be had,
The clearing of this truth from all difficulties or prejudices, will depend mainly on the right understanding of the predicate, NONLATINALPHABET, in my Text,
The clearing of this truth from all difficulties or prejudices, will depend mainly on the right understanding of the predicate,, in my Text,
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which brings me to my second Proposition, The strength of a Christian, from Christ deriv'd, is a kind of Omnipotence, sufficient for the whole duty of a Christian; NONLATINALPHABET, Can do all things.
which brings me to my second Proposition, The strength of a Christian, from christ derived, is a kind of Omnipotence, sufficient for the Whole duty of a Christian;, Can do all things.
and NONLATINALPHABET in the 72, signifies, a carcass or dead body, Numb. v. 2. and otherwhere:) and then, by this accession of this strength of Christ, this dead Soul revives into a kind of omnipotency ;
and in the 72, signifies, a carcase or dead body, Numb. v. 2. and otherwhere:) and then, by this accession of this strength of christ, this dead Soul revives into a kind of omnipotency;
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Though we have Souls, yet in relation to spiritual acts or objects, but weak consumptive cadaverous souls, (as NONLATINALPHABET the Old Testament word for the Soul,
Though we have Souls, yet in Relation to spiritual acts or objects, but weak consumptive cadaverous Souls, (as the Old Testament word for the Soul,
without which, though we are men, yet not Christians, Live, saith Clemens, NONLATINALPHABET, a kind of embryon, imperfect heathen, of a child in the womb, of the Gentile dark uncomfortable being, a kind of first draught,
without which, though we Are men, yet not Christians, Live, Says Clemens,, a kind of embryon, imperfect heathen, of a child in the womb, of the Gentile dark uncomfortable being, a kind of First draught,
And then above this, is regularly superstructed the strength of Christ, special supernatural strength made over unto us, not at our first, but second birth;
And then above this, is regularly superstructed the strength of christ, special supernatural strength made over unto us, not At our First, but second birth;
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and then ask and receive this only, as from the hands and merits of Christ, without the mediation or jurisdiction of any other, are yet had in jealousie and suspition as back-friends to the cause of God,
and then ask and receive this only, as from the hands and merits of christ, without the mediation or jurisdiction of any other, Are yet had in jealousy and suspicion as Backfriends to the cause of God,
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And yet others that maintain the quite contradictory to all these, acknowledging a necessity of supernatural strength to the attaining of our supernatural end,
And yet Others that maintain the quite contradictory to all these, acknowledging a necessity of supernatural strength to the attaining of our supernatural end,
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that she is the neck to Christ the head, Cant. vii. 4. and Sublato Virginis patrocinio, perinde ac halitu intercluso, peccator vivere diutius non potest :
that she is the neck to christ the head, Cant vii. 4. and Sublato Virginis patrocinio, Perinde ac halitu intercluso, peccator vivere diutius non potest:
Socinus again denying all merit and satisfaction of Christ, making all that but a Chimaera, and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate. The Romanists again, at least some of them, bestowing upon the blessed Virgin after Conception, such Jurisdiction in the temporal procession of the Holy Ghost, that no grace is to be had, but by her dispensing;
Socinus again denying all merit and satisfaction of christ, making all that but a Chimaera, and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate. The Romanists again, At least Some of them, bestowing upon the blessed Virgae After Conception, such Jurisdiction in the temporal procession of the Holy Ghost, that no grace is to be had, but by her dispensing;
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if Jerom may be credited, Mihi nullus auferre poterit liberi arbitrii potestatem, ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces,
if Jerome may be credited, Mihi nullus Auferre poterit Liberi Arbitrii potestatem, ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces,
and this second foundation, the hand of God, and the hand of a Mediator, is I conceive the ground of all those perplexing controversies about the strength of nature, and patrimony of grace. Pelagius very jealous and unwilling to part with his natural power, lest any thing in the business of his Salvation should be accounted due unto God, they are his own words,
and this second Foundation, the hand of God, and the hand of a Mediator, is I conceive the ground of all those perplexing controversies about the strength of nature, and patrimony of grace. Pelagius very jealous and unwilling to part with his natural power, lest any thing in the business of his Salvation should be accounted due unto God, they Are his own words,
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and rests upon the Christian Soul; and this still peculiarly, NONLATINALPHABET, not in God NONLATINALPHABET, but NONLATINALPHABET, in Christ ; In Christ that strengthneth.
and rests upon the Christian Soul; and this still peculiarly,, not in God, but, in christ; In christ that strengtheneth.
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in those rayes which it minutely sends out, by which as on wings, this fountain of all inherent and imputed righteousness, of sanctifying and justifying Grace, takes its flight,
in those rays which it minutely sends out, by which as on wings, this fountain of all inherent and imputed righteousness, of sanctifying and justifying Grace, Takes its flight,
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and building him up to the measure and pitch of his own stature and fulness. And so again that soveraign Title of his Jesus, i. e. NONLATINALPHABET & NONLATINALPHABET, Matt. i. 21.
and building him up to the measure and pitch of his own stature and fullness. And so again that sovereign Title of his jesus, i. e. &, Matt. i. 21.
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And the NONLATINALPHABET in the Present tense, implies, all depending on the perpetual presence and assistance of his strength. Hence is it, that Christ ▪ is called the Father of Eternity, Isai. ix. 6. i. e. of the life to come (NONLATINALPHABET, say the LXX, the age to come ) the state of Christians under the Gospel, and all that belongs to it;
And the in the Present tense, Implies, all depending on the perpetual presence and assistance of his strength. Hence is it, that christ ▪ is called the Father of Eternity, Isaiah ix. 6. i. e. of the life to come (, say the LXX, the age to come) the state of Christians under the Gospel, and all that belongs to it;
nor again so properly NONLATINALPHABET gift•, because that proves a kind of tenure after the receit, Data, eo tempore quo dantur, fiunt accipientis, saith the Law :
nor again so properly gift•, Because that Proves a kind of tenure After the receipt, Data, eo tempore quo dantur, Fluent accipientis, Says the Law:
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the first called by the Schools, Auxilium gratiae per modum principii, the other Per modum concursus. And this is noted by the word NONLATINALPHABET, givings, Jam. i. 17. neither NONLATINALPHABET as the Heathen called their vertues, as habits of their own acquiring;
the First called by the Schools, Auxilium Gratiae per modum Principii, the other Per modum Concursus. And this is noted by the word, givings, Jam. i. 17. neither as the Heathen called their Virtues, as habits of their own acquiring;
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but above that account, daily bublings out of the same Spring, minutely rayes of this Sun of Righteousness, which differ from that gift of Grace, as the propagation of life from the first act of Conception, conservation from Creation ;
but above that account, daily bubblings out of the same Spring, minutely rays of this Sun of Righteousness, which differ from that gift of Grace, as the propagation of life from the First act of Conception, conservation from Creation;
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founded in the promise, actually exhibited in the death and exaltation of the Messias, and continually paid out to us, by the continued daily exercise of his Offices. 1. The Covenant sealed in his Blood, after the manner of Eastern Nations, as a counterpart of Gods, to that which Abraham had sealed to before, in his Blood at his Circumcision. 2. The Benefits made over in that Covenant, were given up in numerato, with a kind of Livery and Seisin at his Exaltation ;
founded in the promise, actually exhibited in the death and exaltation of the Messias, and continually paid out to us, by the continued daily exercise of his Offices. 1. The Covenant sealed in his Blood, After the manner of Eastern nations, as a counterpart of God's, to that which Abraham had sealed to before, in his Blood At his Circumcision. 2. The Benefits made over in that Covenant, were given up in numerato, with a kind of Livery and Seisin At his Exaltation;
saith Parisiensis, any thing of moment or valor, according to the Dialect of Scripture, that calls the whole man by the name of his soul, (so many souls, i. e. so many men,
Says Parisiensis, any thing of moment or valour, according to the Dialect of Scripture, that calls the Whole man by the name of his soul, (so many Souls, i. e. so many men,
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an articulation, and, as it were, incarnation of which, was that fiat & factum est, which the Heathen Rhetorician so admired in Moses for a magnificent sublime expression.
an articulation, and, as it were, incarnation of which, was that fiat & factum est, which the Heathen Rhetorician so admired in Moses for a magnificent sublime expression.
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and peculiarly in the Faciamus hominem, are adumbrated, if not mentioned by Moses. And therefore God is said to have made all by his Word, that inward, eternal Word in his bosome,
and peculiarly in the Faciamus hominem, Are adumbrated, if not mentioned by Moses. And Therefore God is said to have made all by his Word, that inward, Eternal Word in his bosom,
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that Privy Seal of his annexed to the Patent, or else of no value at that Court of Pleas, or that Grand Assizes of Souls. Our Natural strength is the gift of God, as God is considered in the first Article of our Creed, and by that title of Creation, we have that priviledge of all created substances, to be able to perform the work of nature,
that Privy Seal of his annexed to the Patent, or Else of no valve At that Court of Pleasant, or that Grand Assizes of Souls. Our Natural strength is the gift of God, as God is considered in the First Article of our Creed, and by that title of Creation, we have that privilege of all created substances, to be able to perform the work of nature,
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The strength of Christ, and that peculiarly of Christ the second Person of the Trinity, who was appointed by consent, to negotiate for us in the business concerning our Souls. All our tenure or plea, to grace or glory, to depend not on any absolute, respectless,
The strength of christ, and that peculiarly of christ the second Person of the Trinity, who was appointed by consent, to negotiate for us in the business Concerning our Souls. All our tenure or plea, to grace or glory, to depend not on any absolute, respectless,
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The strength and power being thus bestowed, the work is the work of a Christian, of the suppositum, the Man strengthned by Christ, I can do, &c. Of these in this order, for the removing only of those prejudices out of the Brain, which may trash and encumber the practice of piety in the heart. And first of the first.
The strength and power being thus bestowed, the work is the work of a Christian, of the suppositum, the Man strengthened by christ, I can do, etc. Of these in this order, for the removing only of those prejudices out of the Brain, which may trash and encumber the practice of piety in the heart. And First of the First.
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Through Christ that, &c. II. The strength of a Christian, from Christ derived, is a kind of Omnipotency, sufficient for the whole duty of a Christian; Can do all things, &c. III.
Through christ that, etc. II The strength of a Christian, from christ derived, is a kind of Omnipotency, sufficient for the Whole duty of a Christian; Can do all things, etc. III.
Our best contrivance will be to shorten the retail, for the encreasing of the gross, to make the fewer parcels, that we may carry them away the better, in these three Propositions. I. The strength of Christ is the Original and Fountain of all ours;
Our best contrivance will be to shorten the retail, for the increasing of the gross, to make the fewer parcels, that we may carry them away the better, in these three Propositions. I. The strength of christ is the Original and Fountain of all ours;
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and all against the conceived or pretended impotence, either of the false spie that brought news of the Giants, Anakims, Cannibals, in the way to Canaan, Numb. xiii. 32. Or of the Sluggard, that is alway affrighting and keeping himself at home, with the Lion in the streets, some NONLATINALPHABET or other difficulty or impossibility, whensoever any work or travel of obedience is required of us, Prov. xxvi. 13. It will not befit the majesty of the subject, to have so many particulars, by being severally handled, joyntly neglected.
and all against the conceived or pretended impotence, either of the false spy that brought news of the Giants, Anakims, Cannibals, in the Way to Canaan, Numb. xiii. 32. Or of the Sluggard, that is always affrighting and keeping himself At home, with the lion in the streets, Some or other difficulty or impossibility, whensoever any work or travel of Obedience is required of us, Curae xxvi. 13. It will not befit the majesty of the Subject, to have so many particulars, by being severally handled, jointly neglected.
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] First, the NONLATINALPHABET, and secondly, the NONLATINALPHABET. 1. The power ; and 2. the extent of that power : 1. The potency ; and 2. the omnipotency ;
] First, the, and secondly, the. 1. The power; and 2. the extent of that power: 1. The potency; and 2. the omnipotency;
] ord, dt, cc ord, dt. crd dt n1; cc crd dt n1 pp-f d n1: crd dt n1; cc crd dt n1;
thirdly, we have not only positively, but exclusively declared the person thus assisting; in Christo confortante, it is by him, not otherwise, we can do thus, or thus.
Thirdly, we have not only positively, but exclusively declared the person thus assisting; in Christ confortante, it is by him, not otherwise, we can do thus, or thus.
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the two Provisions in my Text, if the order of them only be transposed, and in Gods method the last set first, will, I may hope and pray, prove sufficient. I can do, &c. 1. Through Christ that strengthneth me.
the two Provisions in my Text, if the order of them only be transposed, and in God's method the last Set First, will, I may hope and pray, prove sufficient. I can do, etc. 1. Through christ that strengtheneth me.
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for the abating this pride, and enlivening this deadness of practical faculties ; for the scourging this stout Beggar, and restoring this Cripple to his Legs;
for the abating this pride, and enlivening this deadness of practical faculties; for the scourging this stout Beggar, and restoring this Cripple to his Legs;
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For the deposing of these two Tyrants, that have thus usurped the Soul between them, dividing the Live child with that false Mother, into two dead parts;
For the deposing of these two Tyrants, that have thus usurped the Soul between them, dividing the Live child with that false Mother, into two dead parts;
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as when the Body is torn asunder, the Soul is without any farther act of violence forced out of its place, that it takes its flight home to Heaven, being thus let out at the Scissure, as at the window;
as when the Body is torn asunder, the Soul is without any farther act of violence forced out of its place, that it Takes its flight home to Heaven, being thus let out At the Scissure, as At the window;
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These two differences of Men, either sacrilegious or supine, imperious or lethargical, have so dichotomised this lower sphere of the World, almost into two equal parts, that the practice of humble obedience, and obeying humility, the bemoaning our wants to God, with Petition to repair them,
These two differences of Men, either sacrilegious or supine, imperious or lethargical, have so dichotomised this lower sphere of the World, almost into two equal parts, that the practice of humble Obedience, and obeying humility, the bemoaning our Wants to God, with Petition to repair them,
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and if you look nearly, to poverty too, Revel. iii. 17. the other so fastened to this Sanctuary, this religious piece of prophaneness, that leaving the whole business to God, as the undertaker and proxy of their obedience, their idleness shall be deemed devotion, and their best piety sitting still.
and if you look nearly, to poverty too, Revel. iii. 17. the other so fastened to this Sanctuary, this religious piece of profaneness, that leaving the Whole business to God, as the undertaker and proxy of their Obedience, their idleness shall be deemed devotion, and their best piety sitting still.
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And therefore parallel to these, we may observe the like division in the hearts and practical faculties, between pride and sloth, opinion of absolute power, and prejudice of absolute impotence :
And Therefore parallel to these, we may observe the like division in the hearts and practical faculties, between pride and sloth, opinion of absolute power, and prejudice of absolute impotence:
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and acting, and advising aright, and not emasculate womanish supplications alone, were the means, whereby Gods help is obtained, Ʋbi socordiae atque ignaviae tradideris, frustra Deos implores.
and acting, and advising aright, and not emasculate womanish supplications alone, were the means, whereby God's help is obtained, Ʋbi socordiae atque ignaviae tradideris, frustra Gods implores.
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and so this will conclude in a double Exhortation, both combined in that of David to Solomon, 1 Chron. xxii. 16. when all materials were laid in, and Artificers provided for the building of the Temple, and wanted nothing but a chearful Leader to actuate and enliven them, Arise therefore and be doing, and 〈 ◊ 〉 Lord be with thee.
and so this will conclude in a double Exhortation, both combined in that of David to Solomon, 1 Chronicles xxii. 16. when all materials were laid in, and Artificers provided for the building of the Temple, and wanted nothing but a cheerful Leader to actuate and enliven them, Arise Therefore and be doing, and 〈 ◊ 〉 Lord be with thee.
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1. To set about the business as thine own work, as the task that will not be required of the Spirit of God, of the Scripture, of the Preacher, but of thee.
1. To Set about the business as thine own work, as the task that will not be required of the Spirit of God, of the Scripture, of the Preacher, but of thee.
When it is performed, thou wouldst be loth that God should impute all to himself, crown his own Graces, Ordinances, Instruments, and leave thee as a cypher unrewarded:
When it is performed, thou Wouldst be loath that God should impute all to himself, crown his own Graces, Ordinances, Instruments, and leave thee as a cypher unrewarded:
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And therefore, whilst it is a performing, be content to believe, that somewhat belongs to thee, that thou hast some hardship to undergo, some diligence to maintain, some evidences of thy good husbandry, thy wise managing of the Talent ;
And Therefore, while it is a performing, be content to believe, that somewhat belongs to thee, that thou hast Some hardship to undergo, Some diligence to maintain, Some evidences of thy good Husbandry, thy wise managing of the Talon;
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and in a word, of faithful service to shew here, or else when the Euge bone serve is pronounced, thou wilt not be able, confidently to answer to thy name.
and in a word, of faithful service to show Here, or Else when the Euge bone serve is pronounced, thou wilt not be able, confidently to answer to thy name.
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Thy strength consists all in the strength of Christ, but you will never walk, or be invulnerable in the strength of that, till you be resolved, That the good use (and so the strength of that strength to thee) is a work that remains for thee.
Thy strength consists all in the strength of christ, but you will never walk, or be invulnerable in the strength of that, till you be resolved, That the good use (and so the strength of that strength to thee) is a work that remains for thee.
If it were not, that Exhortation of the Apostles, would never have been given in form of Exhortation to the Christian, but of Prayer only to Christ, Stand fast, quit your selves like men, be strong, 1 Cor. xvi. 13. Lastly, Or indeed that which must be both first and last, commensurate to all our diligence, the Viaticum that you must carry with you, is the Prayers of humble gasping Souls: Humble, in respect of what grace is received;
If it were not, that Exhortation of the Apostles, would never have been given in from of Exhortation to the Christian, but of Prayer only to christ, Stand fast, quit your selves like men, be strong, 1 Cor. xvi. 13. Lastly, Or indeed that which must be both First and last, commensurate to all our diligence, the Viaticum that you must carry with you, is the Prayers of humble gasping Souls: Humble, in respect of what grace is received;
And as Porphyry, of one kind of Sacrifice, NONLATINALPHABET, That they may use ; and every of us fructifie in some proportion answerable to our irrigation.
And as Porphyry, of one kind of Sacrifice,, That they may use; and every of us fructify in Some proportion answerable to our irrigation.
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And till then, there is a very fit place and season for the exercise of the other part of the passion here, that of Indignation, the last minute of my last particular,
And till then, there is a very fit place and season for the exercise of the other part of the passion Here, that of Indignation, the last minute of my last particular,
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every man to become his brothers keeper, and every man so tame, as to love and interpret aright, entertain and embrace this keeper, this NONLATINALPHABET, this Guardian Angel, as an Angel indeed,
every man to become his Brother's keeper, and every man so tame, as to love and interpret aright, entertain and embrace this keeper, this, this Guardian Angel, as an Angel indeed,
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rescue them out of the hands of their dearest espoused sins, and not suffer the most flattering kind of death (NONLATINALPHABET in Gal. de Athl. the Devil in the Angelical disguise ) the sin that undertakes to be the prime Saint (the zeal for the Lord of Hosts ) any the most venerable impiety, to lay hold on them.
rescue them out of the hands of their dearest espoused Sins, and not suffer the most flattering kind of death (in Gal. de Athl the devil in the Angelical disguise) the since that undertakes to be the prime Saint (the zeal for the Lord of Hosts) any the most venerable impiety, to lay hold on them.
it will dissolve and pour out our bowels into a seasonable advice, or admonition (that excellent Recipe, saith Themist. NONLATINALPHABET, That supplies the place,
it will dissolve and pour out our bowels into a seasonable Advice, or admonition (that excellent Recipe, Says Themist., That supplies the place,
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If there be any Charity left in this frozen World, any Beam under this cold uninhabitable Zone, it will certainly work some meltings on the most obdurate heart;
If there be any Charity left in this frozen World, any Beam under this cold uninhabitable Zone, it will Certainly work Some meltings on the most obdurate heart;
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And what would a man give in bowels of compassion (to Christianity ? or but) to humane kind, to be able to reprieve or rescue such an unhappy creature ;
And what would a man give in bowels of compassion (to Christianity? or but) to humane kind, to be able to reprieve or rescue such an unhappy creature;
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and lastly, all the torments in Hell (the Officer ready hurrying him to the Judge, and the Judge delivering him to the Executioner ) his minutely dread and expectation, the dream that so haunts and hounds him.
and lastly, all the torments in Hell (the Officer ready hurrying him to the Judge, and the Judge delivering him to the Executioner) his minutely dread and expectation, the dream that so haunts and hounds him.
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and setled on him by Christ ) most prodigally and contumeliously misspent and exhausted. 2. A Soul streaming out whole Rivers of blood and spirits, through every wound,
and settled on him by christ) most prodigally and contumeliously misspent and exhausted. 2. A Soul streaming out Whole rivers of blood and spirits, through every wound,
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thirdly, the Malefactor howling under the Stone, or gasping upon the Rack or Wheel; and fourthly, the gallant person on the Scaffold or Gallows ready for execution;
Thirdly, the Malefactor howling under the Stone, or gasping upon the Rack or Wheel; and fourthly, the gallant person on the Scaffold or Gallows ready for execution;
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this is that monstrous brat, that (as for the birth of the Champion in the Poet ) three nights of darkness more than Egyptian, were to be crowded into one (all the simplicity and folly in a Kingdom) to help to a being in the World:
this is that monstrous brat, that (as for the birth of the Champion in the Poet) three nights of darkness more than Egyptian, were to be crowded into one (all the simplicity and folly in a Kingdom) to help to a being in the World:
and the bliss of it) the stanch demure covenanting with death, and resolvedness to have their part, to run their fortune with Satan, through all adventures;
and the bliss of it) the staunch demure covenanting with death, and resolvedness to have their part, to run their fortune with Satan, through all adventures;
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this passionate love of folly, improved into an habitual, steddy course of Atheisticallness, a deliberate, peremptory, final reprobating of Heaven (the purity at once,
this passionate love of folly, improved into an habitual, steady course of Atheisticallness, a deliberate, peremptory, final reprobating of Heaven (the purity At once,
But for the hectick continual Feavers (that like some weapons (the NONLATINALPHABET) barbed shafts in use among the Franks in Agathias, being not mortal at the entrance, do all their slaughter by the hardness of getting out) the Vultures that so tyre and gnaw upon the Soul, the NONLATINALPHABET that never suffer the sinner fool, to make any approach toward his wits, toward sobriety again;
But for the hectic continual Fevers (that like Some weapons (the) barbed shafts in use among the Franks in Agathias, being not Mortal At the Entrance, do all their slaughter by the hardness of getting out) the Vultures that so tyre and gnaw upon the Soul, the that never suffer the sinner fool, to make any approach towards his wits, towards sobriety again;
many the sharpest and vehementest indispositions of the Soul (pure Feavers of rage and lust) prove happily but flashing short furies, are attended with an instant smiting of the heart, a hating and detesting our follies, a striking on the thigh in Jeremy, and in David 's penitential stile, a [ So foolish was I, and ignorant,
many the Sharpest and vehementest indispositions of the Soul (pure Fevers of rage and lust) prove happily but flashing short furies, Are attended with an instant smiting of the heart, a hating and detesting our follies, a striking on the thigh in Jeremiah, and in David is penitential style, a [ So foolish was I, and ignorant,
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The second aggravation, is the continuance and duration of this fury, a lasting chronical passion, quite contrary to the nature of passions, a flash of lightning, lengthned out a whole day together, that they should love simplicity so long.
The second aggravation, is the Continuance and duration of this fury, a lasting chronical passion, quite contrary to the nature of passion, a flash of lightning, lengthened out a Whole day together, that they should love simplicity so long.
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before we let loose our passion on them, and not deal so blindly in absolute elections of the driest unsavory sin, that may but be called a sin (that hath but the honour of affronting God, and damning one of Christ 's redeemed ;) most of our wasting, sweeping sins, would have no manner of pretensions to us;
before we let lose our passion on them, and not deal so blindly in absolute elections of the driest unsavoury since, that may but be called a since (that hath but the honour of affronting God, and damning one of christ is redeemed;) most of our wasting, sweeping Sins, would have no manner of pretensions to us;
or as far off as it is possible, that it may not be within ken of that bestial prospect, as Busbequius tells us.) Could any man endure the covetous man's sad galling Mules, burthens of Gold, his Achans Wedge, that cleaves and rends in sunder Nations, (so that in the Hebrew, that sin signifies wounding and incision, Joel ii. 8.
or as Far off as it is possible, that it may not be within ken of that bestial prospect, as Busbequius tells us.) Could any man endure the covetous Man's sad galling Mules, burdens of Gold, his Achans Wedge, that cleaves and rends in sunder nations, (so that in the Hebrew, that since signifies wounding and incision, Joel ii. 8.
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Could a man see any thing valuable or attractive in Oaths and Curses, in Drunkenness and Bestiality (the sin, that when a Turk resolves to be guilty of, he makes a fearful noise unto his Soul to retire all into his feet,
Could a man see any thing valuable or Attractive in Oaths and Curses, in drunkenness and Bestiality (the since, that when a Turk resolves to be guilty of, he makes a fearful noise unto his Soul to retire all into his feet,
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this is certainly, a very competent aggravation of the simplicity. And yet to see, how perfect a character this is of the most of us, that have nothing to commend,
this is Certainly, a very competent aggravation of the simplicity. And yet to see, how perfect a character this is of the most of us, that have nothing to commend,
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to court and woo Satan for the Mansions in Hell, and the several types and praeludiums of them, the NONLATINALPHABET, the initial pangs in this life, which he hath in his disposing, to be such a Platonick lover of stripes and chains, without intuition of any kind of reward, any present or future wages for all his patience ;
to court and woo Satan for the Mansions in Hell, and the several types and praeludiums of them, the, the initial pangs in this life, which he hath in his disposing, to be such a Platonic lover of stripes and chains, without intuition of any kind of reward, any present or future wages for all his patience;
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and become one of Aristotles NONLATINALPHABET, Natural slaves, (which if it signifie any thing, denotes the fools and simple ones in this Text, whom nature hath marked in the head for no very honourable imployments.) But from this passivity in the Mines and Gallies, to attain to a joy and voluptuousness in the imployment, to dread nothing but Sabbatick years and Jubiles, and with the crest-faln slave, to disclaim nothing but liberty and manumission, i. e.
and become one of Aristotle, Natural slaves, (which if it signify any thing, denotes the Fools and simple ones in this Text, whom nature hath marked in the head for no very honourable employments.) But from this passivity in the Mines and Galleys, to attain to a joy and voluptuousness in the employment, to dread nothing but Sabbatic Years and Jubiles, and with the crestfallen slave, to disclaim nothing but liberty and manumission, i. e.
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to be patient of such a course, gainless service, such scandalous mean submissions, had been reproach enough to any, that had not divested himself of ingenuity and innocence together,
to be patient of such a course, gainless service, such scandalous mean submissions, had been reproach enough to any, that had not divested himself of ingenuity and innocence together,
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the most unthrifty improvident Merchandise, that NONLATINALPHABET folly, Psal. xlix. 13. which the lxxii. render NONLATINALPHABET, scandal ; the most piteous offensive folly, the wretchedst simplicity in the World.
the most unthrifty improvident Merchandise, that folly, Psalm xlix. 13. which the lxxii. render, scandal; the most piteous offensive folly, the wretchedest simplicity in the World.
Whereas it is most scandalously frequent and observable, that the great Politicians of this world, are baffled and outwitted by the Providence of Heaven; sell their most pretious souls for nought, and have not the luck to get any money for them ;
Whereas it is most scandalously frequent and observable, that the great Politicians of this world, Are baffled and outwitted by the Providence of Heaven; fell their most precious Souls for nought, and have not the luck to get any money for them;
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And I think a man might venture the experiment, to the testimony and trial of these times, that have been deemed most unkind and unfavourable to such innocent Christian qualities;
And I think a man might venture the experiment, to the testimony and trial of these times, that have been deemed most unkind and unfavourable to such innocent Christian qualities;
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but sure, this is not the lasting course, but only an anomaly or irregularity, that cannot be thought fit to be reckoned of, in comparison of the more constant promises, the long life in a Canaan of Milk and Honey, that the Old and New Testament both have ensured upon the meek disciple.
but sure, this is not the lasting course, but only an anomaly or irregularity, that cannot be Thought fit to be reckoned of, in comparison of the more constant promises, the long life in a Canaan of Milk and Honey, that the Old and New Testament both have insured upon the meek disciple.
That old principle in the Mathematicks, That the right line comes speediliest to the journeys end, being in spight of Machiavel, a Maxim in Politicks also;
That old principle in the Mathematics, That the right line comes speediliest to the journeys end, being in spite of Machiavel, a Maxim in Politics also;
wherein let me not be thought to speak Paradoxes, if I tell you with some confidence, that the wicked man is this only impolitick fool, and the Christian generally the most dextrous, prudent, practical person in the world;
wherein let me not be Thought to speak Paradoxes, if I tell you with Some confidence, that the wicked man is this only impolitic fool, and the Christian generally the most dextrous, prudent, practical person in the world;
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There is yet a fourth notion of simplicity, as it is contrary to common ordinary prudence, that by which, the politician and thriving man of this world, expects to be valued, the great dexterity and managery of affairs,
There is yet a fourth notion of simplicity, as it is contrary to Common ordinary prudence, that by which, the politician and thriving man of this world, expects to be valued, the great dexterity and managery of affairs,
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that may well be described by a defect in the power of numbering, that discerns no difference between Ciphers and Millions, but only that the noughts are a little the blacker, and the more formidable.
that may well be described by a defect in the power of numbering, that discerns no difference between Ciphers and Millions, but only that the noughts Are a little the blacker, and the more formidable.
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and Gods permission, but to land thee safe at thy fair Haven, to give thee Heaven and bliss before thy time, instead of the many lingring deaths that this life of ours is subject to) yet there were little reason to fear or suspect the fate in Gods service, far less than in those steep precipitous paths which the Devil leads us thorow.
and God's permission, but to land thee safe At thy fair Haven, to give thee Heaven and bliss before thy time, instead of the many lingering death's that this life of ours is Subject to) yet there were little reason to Fear or suspect the fate in God's service, Far less than in those steep precipitous paths which the devil leads us thorough.
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and Christ, that other, of the NONLATINALPHABET and NONLATINALPHABET, the Physician and the Saviour, that hath promises of long life annexed to some specials of his service:) that if it were reasonable to fear those that can kill the body, and afterwards have no more that they can do, ( i. e. are able by the utmost of their malice,
and christ, that other, of the and, the physician and the Saviour, that hath promises of long life annexed to Some specials of his service:) that if it were reasonable to Fear those that can kill the body, and afterwards have no more that they can do, (i. e. Are able by the utmost of their malice,
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the utmost secular fear is so much more impendent over Satan 's, than God 's Clients (the killing of the body, the far more frequent effect of that, which had first the honour to bring death into the world;
the utmost secular Fear is so much more impendent over Satan is, than God is Clients (the killing of the body, the Far more frequent Effect of that, which had First the honour to bring death into the world;
whilst all the whole Volume or Code of the Law of the Members, hath not one ingenuous dictate, one tolerable, rational proposal in it, only a deal of savage drudgery to be performed to an impure tyrant (sin and pain being of the same date in the world,
while all the Whole Volume or Code of the Law of the Members, hath not one ingenuous dictate, one tolerable, rational proposal in it, only a deal of savage drudgery to be performed to an impure tyrant (since and pain being of the same date in the world,
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The same proportion would certainly be acknowledged in the second place, betwixt the command of Christ on one side, high, rational, venerable commands, that he that thinks not himself so strictly obliged to observe, cannot yet but revere him that brought them into the World,
The same proportion would Certainly be acknowledged in the second place, betwixt the command of christ on one side, high, rational, venerable commands, that he that thinks not himself so strictly obliged to observe, cannot yet but revere him that brought them into the World,
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or think that there is any profit, any advantage in gaining the whole world, if accompanied with the least hazard or possibility of losing his own soul :
or think that there is any profit, any advantage in gaining the Whole world, if accompanied with the least hazard or possibility of losing his own soul:
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and the difference so vast betwixt them, such an inconsiderable proportion of straw, stubble, to such whole Mines and Rocks of Gold and Silver, and precious Stones, that no man that is but able to deal in plain numbers (no need of Logarithms or Algebra ) can mistake in the judgment,
and the difference so vast betwixt them, such an inconsiderable proportion of straw, stubble, to such Whole Mines and Rocks of Gold and Silver, and precious Stones, that no man that is but able to deal in plain numbers (no need of Logarithms or Algebra) can mistake in the judgement,
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and when you have fetcht out your last reserve, all the painted air, the only commodity behind, that you have to throw into that scale, the reputation and honour of a gallant vain-glorious sinner, that some one fool or madman, may seem to look on with some reverence;
and when you have fetched out your last reserve, all the painted air, the only commodity behind, that you have to throw into that scale, the reputation and honour of a gallant vainglorious sinner, that Some one fool or madman, may seem to look on with Some Reverence;
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all the true joy that a whole age of carnality affords any man, if you but take along with it (as you cannot chuse but do in all conscience ) the satieties, and loathings, and pangs, that inseparably accompany it (the Leaven, as well as the Honey, under which, the pleasures of sin are thought to be prohibited, Levit. ii. 11.) it will make but a pitiful addition in the scales,
all the true joy that a Whole age of carnality affords any man, if you but take along with it (as you cannot choose but do in all conscience) the satieties, and loathings, and pangs, that inseparably accompany it (the Leaven, as well as the Honey, under which, the pleasures of since Are Thought to be prohibited, Levit. ii. 11.) it will make but a pitiful addition in the scales,
Besides these, I presume the phansies expect to have liberty to throw in all the pleasures and joys, the ravishments and transportations of all the Senses ;
Beside these, I presume the fancies expect to have liberty to throw in all the pleasures and Joys, the ravishments and transportations of all the Senses;
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NONLATINALPHABET, in Naez. a little fictitious felicity, a little paultry trash, that nothing but the opinion of men, hath made to differ from the most refuse stone, or dirt in the Kennel ;
, in Naez. a little fictitious felicity, a little paltry trash, that nothing but the opinion of men, hath made to differ from the most refuse stone, or dirt in the Kennel;
I shall then give the Devil leave to help you to what weight he can in the other scale, be it his totum hoc, all the riches and glory of the whole world (and not only that thousandth part of the least point of the Map, which is all thou canst aspire to in his service) and what is it all,
I shall then give the devil leave to help you to what weight he can in the other scale, be it his totum hoc, all the riches and glory of the Whole world (and not only that thousandth part of the least point of the Map, which is all thou Canst aspire to in his service) and what is it all,
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and when that both present and future felicity is set off, and heightned by the contrary, by the indignation, and anger, and wrath, that is the portion of the Atheistical fool, and which nothing could have helped us to escape, but this only Christian Sanctuary ;
and when that both present and future felicity is Set off, and heightened by the contrary, by the Indignation, and anger, and wrath, that is the portion of the Atheistical fool, and which nothing could have helped us to escape, but this only Christian Sanctuary;
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that infinite, inestimable weight of that glory laid before us, as the reward of the Christian, for his having been content, that Christ should shew him the way to be happy here, and blessed eternally:
that infinite, inestimable weight of that glory laid before us, as the reward of the Christian, for his having been content, that christ should show him the Way to be happy Here, and blessed eternally:
and so that which was the Israelites feast, the Quails and Manna, being become the Christians every day ordinary diet, you will allow that to be of some weight or consideration,
and so that which was the Israelites feast, the Quails and Manna, being become the Christians every day ordinary diet, you will allow that to be of Some weight or consideration,
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as it were, and sent down ready from heaven, to the true Israelite ) the gust of every Christian duty, being so pleasurable and satisfactory to the palate,
as it were, and sent down ready from heaven, to the true Israelite) the gust of every Christian duty, being so pleasurable and satisfactory to the palate,
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the Hebrew deduced from NONLATINALPHABET praeparavit, and therefore described by the Author of the Book of Wisdom, according to that literal denotation of the Hebrew, NONLATINALPHABET, bread baked,
the Hebrew deduced from praeparavit, and Therefore described by the Author of the Book of Wisdom, according to that literal denotation of the Hebrew,, bred baked,
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of present, Such as eye hath not seen, nor ear heard, nor entred into the heart of man to conceive, 1 Cor. ii. 9. prepared for them that love God, and that at the very minute of loving him (the word NONLATINALPHABET, referring to the manna of old;
of present, Such as eye hath not seen, nor ear herd, nor entered into the heart of man to conceive, 1 Cor. ii. 9. prepared for them that love God, and that At the very minute of loving him (the word, referring to the manna of old;
the beam naturally enclines still as our customary wonts and prepossessions will have it:) when, I say, you have set the beam impartially, throw but into one scale the Promises of Christ, those of his present, of his future bliss;
the beam naturally inclines still as our customary wonts and prepossessions will have it:) when, I say, you have Set the beam impartially, throw but into one scale the Promises of christ, those of his present, of his future bliss;
and when you have set the Beam even, removed the carnal or secular prejudices (which have so possessed most of us, that we can never come to a right balancing of any thing;
and when you have Set the Beam even, removed the carnal or secular prejudices (which have so possessed most of us, that we can never come to a right balancing of any thing;
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and so the Kingdom, the usurpt Supremacy (that they have so long pretended to in the inconsiderate simple precipitous world) is by a just judgment, torn and departed from them.
and so the Kingdom, the usurped Supremacy (that they have so long pretended to in the inconsiderate simple precipitous world) is by a just judgement, torn and departed from them.
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and Terrours of the World on the other, it pronounces that Hand-writing on the Wall against the latter of them, the Mene tekel upharsin. They are weighed in the balance, and found most pitifully light, in comparison of those which Christ hath to weigh against them;
and Terrors of the World on the other, it pronounces that Handwriting on the Wall against the latter of them, the Mean Tekel Upharsin. They Are weighed in the balance, and found most pitifully Light, in comparison of those which christ hath to weigh against them;
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and proportioning, and weighing together the Promises, or the Commands, or the Terrours of the Gospel on one side, with the Promises, the Prescriptions,
and proportioning, and weighing together the Promises, or the Commands, or the Terrors of the Gospel on one side, with the Promises, the Prescriptions,
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All the folly and Unchristian Sin, comes from want of pondering; and all the Christian Wisdom, Piety, Discipleship, consists in the exercise of this faculty.
All the folly and Unchristian since, comes from want of pondering; and all the Christian Wisdom, Piety, Discipleship, consists in the exercise of this faculty.
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The Hebrews have a word to signifie a wise man, which hath a near affinity with that of weighing and pondering NONLATINALPHABET from NONLATINALPHABET which hath no difference in sound from that which signifies ponderavit, whence the Schecle, the known Hebrew word is deduced, to note as the Psalmist saith, that he that is wise, will ponder things.
The Hebrews have a word to signify a wise man, which hath a near affinity with that of weighing and pondering from which hath no difference in found from that which signifies ponderavit, whence the Schecle, the known Hebrew word is deduced, to note as the Psalmist Says, that he that is wise, will ponder things.
whether you render it the animal or natural man, is guilty of; that piteous laesum principium, that want of the faculty of weighing, pondering, or numbering;
whither you render it the animal or natural man, is guilty of; that piteous laesum principium, that want of the faculty of weighing, pondering, or numbering;
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singing Tunes, forming every thing into some kind of metre (which are branches still of that faculty of numbring) when we have no kind of end or design in doing it.
singing Tunis, forming every thing into Some kind of metre (which Are branches still of that faculty of numbering) when we have no kind of end or Design in doing it.
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which two, seem much more probably the propriety and difference of a man from a beast, than (that which the Philosophers have phansied) the power of laughing or discoursing. To reckon and compute, is that which in men of an active clear reason, is perpetually in exercising per modum actus eliciti, that naturally of its own accord, without any command or appointment of the Will, pours it self out upon every object:
which two, seem much more probably the propriety and difference of a man from a beast, than (that which the Philosophers have fancied) the power of laughing or discoursing. To reckon and compute, is that which in men of an active clear reason, is perpetually in exercising per modum actus eliciti, that naturally of its own accord, without any command or appointment of the Will, pours it self out upon every Object:
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The Third notion of Simplicity, is that of the Idiot, the Natural, as we call him, he that hath some eminent failing in his intellectuals, the laesum principium, the pitcher or wheel, in that 12. of Ecclesiastes, I mean the faculty of understanding,
The Third notion of Simplicity, is that of the Idiot, the Natural, as we call him, he that hath Some eminent failing in his intellectuals, the laesum principium, the pitcher or wheel, in that 12. of Ecclesiastes, I mean the faculty of understanding,
and nothing else.) I have exercised you too long with so trivial a subject, such an easie every days demonstration, the wicked mans contradictions to all his aims, his acting quite contrary to his very designs, a second branch of his Character, a second degree and advancement of his simplicity.
and nothing Else.) I have exercised you too long with so trivial a Subject, such an easy every days demonstration, the wicked men contradictions to all his aims, his acting quite contrary to his very designs, a second branch of his Character, a second degree and advancement of his simplicity.
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so it will be likely to prove in our spiritual estate also:) nor again, to our heathenish NONLATINALPHABET, rejoycing at the Mischiefs of other men; (which directly transform us into fiends and furies, and reak no malice on any but our selves, leave us a wasted, wounded, prostitute, harrast Conscience, to tire and gnaw upon Its own bowels,
so it will be likely to prove in our spiritual estate also:) nor again, to our Heathenish, rejoicing At the Mischiefs of other men; (which directly transform us into fiends and furies, and reak no malice on any but our selves, leave us a wasted, wounded, prostitute, harassed Conscience, to tire and gnaw upon Its own bowels,
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I shall not inlarge the prospect any further, as easily I might, to our Unchristian Joys, that do so dissolve, our Unchristian Sorrows, that do so contract and shrivel up the Soul; (and then as Themison, and his old sect of Methodists resolv'd, that the laxum and strictum, the immoderate dissolution or constipation, were the principles and originals of all diseases in the World,
I shall not enlarge the prospect any further, as Easily I might, to our Unchristian Joys, that do so dissolve, our Unchristian Sorrows, that do so contract and shrivel up the Soul; (and then as Themison, and his old sect of Methodists resolved, that the laxum and strictum, the immoderate dissolution or constipation, were the principles and originals of all diseases in the World,
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'Tis not a matter of any kind of evil report, really to have suffered, to have been squeez'd to atomes by an unremediable evil, especially if it be for well-doing;
It's not a matter of any kind of evil report, really to have suffered, to have been squeezed to Atoms by an unremediable evil, especially if it be for welldoing;
but perpetually anticipating that misery, which is the thing we fear, the terrour it self being greater disease sometimes, constantly a greater reproach and contumely to a Masculine Spirit,
but perpetually anticipating that misery, which is the thing we Fear, the terror it self being greater disease sometime, constantly a greater reproach and contumely to a Masculine Spirit,
that passionate perturbation of our faculties, stands us in no stead, but to hasten and bring our fears upon us, by precipitating them sometimes, casting our selves into that abyss which we look on with such horrour, running out to meet that danger which we would avoid so vehemently;
that passionate perturbation of our faculties, Stands us in no stead, but to hasten and bring our fears upon us, by precipitating them sometime, casting our selves into that abyss which we look on with such horror, running out to meet that danger which we would avoid so vehemently;
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And as St. Paul and Barnabas are fain to run in a passion upon the multitude, that meant to do them worship, with a Men and Brethren, &c. and the very Angel to St. John, in Rev. xxii. when he fell down before him, vide ne feceris, see thou do it not;
And as Saint Paul and Barnabas Are fain to run in a passion upon the multitude, that meant to do them worship, with a Men and Brothers, etc. and the very Angel to Saint John, in Rev. xxii. when he fell down before him, vide ne feceris, see thou do it not;
that even lawful aid of the Creature, if it be looked on with any confidence as our helper, NONLATINALPHABET, Rom. i. beside, or in separation from the Creator, is (and God is ingaged in honour, that it should be) struck presently from Heaven, eaten up with worms like Herod, when once its good qualities are deified;
that even lawful aid of the Creature, if it be looked on with any confidence as our helper,, Rom. i. beside, or in separation from the Creator, is (and God is engaged in honour, that it should be) struck presently from Heaven, eaten up with worms like Herod, when once its good qualities Are deified;
whether prophane, or but ordinary innocent auxiliary, 'tis the forfeiting all our pretensions to that great aid of Heaven (as they say, the Loadstone draweth not,
whither profane, or but ordinary innocent auxiliary, it's the forfeiting all our pretensions to that great aid of Heaven (as they say, the Loadstone draws not,
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thus to seek out emptiness and death, when we think we are on one of our advantagious pursuits, in this errour of our ways, as the Wise man calls it, is sure, a most prodigious mistake, a most unfortunate errour;
thus to seek out emptiness and death, when we think we Are on one of our advantageous pursuits, in this error of our ways, as the Wise man calls it, is sure, a most prodigious mistake, a most unfortunate error;
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but over and above, the NONLATINALPHABET, shame, and perturbation of mind (the gripings and tormina of a confounded Conscience) immediately consequent;
but over and above, the, shame, and perturbation of mind (the gripings and tormina of a confounded Conscience) immediately consequent;
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and if we obtain, we find it experimentally, the injoyment of what we pursue most vehemently, proves not only unsatisfactory, but grating, hath to the vanity, the addition of vexation also;
and if we obtain, we find it experimentally, the enjoyment of what we pursue most vehemently, Proves not only unsatisfactory, but grating, hath to the vanity, the addition of vexation also;
And as in our malices, so, Secondly, in our loves, in our softer as well as our rougher passions, we generally drive quite contrary to our own ends and interests;
And as in our malices, so, Secondly, in our loves, in our Softer as well as our rougher passion, we generally drive quite contrary to our own ends and interests;
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and then lastly, after the satiating of his wrath, a bloated, guilty, unhappy Creature, one that hath fed at the Devils table, swill'd and glutted himself in blood,
and then lastly, After the satiating of his wrath, a bloated, guilty, unhappy Creature, one that hath fed At the Devils table, swilled and glutted himself in blood,
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that of an NONLATINALPHABET, an Angel or Officer of Satan 's, (to buffet some precious Image of God ) which is to that purpose fill'd out of Satan's fulness, swoln with all the venomous humour that that fountain can afford to furnish and accommodate him for this enterprise:
that of an, an Angel or Officer of Satan is, (to buffet Some precious Image of God) which is to that purpose filled out of Satan's fullness, swollen with all the venomous humour that that fountain can afford to furnish and accommodate him for this enterprise:
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and that is the reason he is advised to do good to him by way of gratitude, to make returns of all civility and acknowledgments, not as to an Enemy, but a benefactor, to bless and pray for him by whom he hath been thus obliged:
and that is the reason he is advised to do good to him by Way of gratitude, to make returns of all civility and acknowledgments, not as to an Enemy, but a benefactor, to bless and pray for him by whom he hath been thus obliged:
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that honourable blissful estate that belongs to all poor persecuted Saints, (and consequently, the NONLATINALPHABET, matter of joy and exultation ) is hereby become his portion ;
that honourable blissful estate that belongs to all poor persecuted Saints, (and consequently, the, matter of joy and exultation) is hereby become his portion;
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And for the Man against whom he is enraged, whose blood he thirsts after, whose ruine he desires, he does him the greatest courtesie in the World, he is but blest by those curses;
And for the Man against whom he is enraged, whose blood he thirsts After, whose ruin he Desires, he does him the greatest courtesy in the World, he is but blessed by those curses;
In every such hellish breathing, all that malignity of his cannot reach God ; he is NONLATINALPHABET, untemptable by evil in this other sence, I mean impenetrable by his malice;
In every such hellish breathing, all that malignity of his cannot reach God; he is, untemptable by evil in this other sense, I mean impenetrable by his malice;
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1. In his malices, wherein he breaths forth such Aetna 's of flames against others, you may generally mark it, he hurts neither God nor man, but only himself.
1. In his malices, wherein he breathes forth such Aetna is of flames against Others, you may generally mark it, he hurts neither God nor man, but only himself.
and this doth express it self in our furious mischieving our selves, in doing all quite contrary unto our own ends, our own aims, our own principles of action:
and this does express it self in our furious mischieving our selves, in doing all quite contrary unto our own ends, our own aims, our own principles of actium:
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that like the seven importunate Women, Isai. iv. 1. lay hold on this one insensate person, in the eager clamorous style of the NONLATINALPHABET take away our reproach. And let that serve for a first part of the Sinners Character, the consideration of his reproachful, scandalous, offensive state, which might in all reason work some degree of good on him, in the first place.
that like the seven importunate Women, Isaiah iv. 1. lay hold on this one insensate person, in the eager clamorous style of the take away our reproach. And let that serve for a First part of the Sinners Character, the consideration of his reproachful, scandalous, offensive state, which might in all reason work Some degree of good on him, in the First place.
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if he be not absolutely arriv'd to Arrian 's NONLATINALPHABET, (his practical as well as judicative faculty, quite quarr'd and petrifi'd within him) to that NONLATINALPHABET in the Gospel, that direct ferity and brutality, in comparison of which, the most crest-faln numness, palsie or lethargy of Soul, were Dignity and Preferment ;
if he be not absolutely arrived to Arrian is, (his practical as well as judicative faculty, quite quarred and petrified within him) to that in the Gospel, that Direct ferity and brutality, in comparison of which, the most crestfallen numbness, palsy or lethargy of Soul, were Dignity and Preferment;
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Put these four Notions together, and 'twill give you a view of the first intimation of this Text, the baseness and reproachfulness of the sinners course;
Put these four Notions together, and it'll give you a view of the First intimation of this Text, the baseness and reproachfulness of the Sinners course;
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which may justly take up the language of the slave to his vitious Master in the Satyrist, Tune mihi Dominus? Art thou my Lord, who art so far a viler Bond-slave,
which may justly take up the language of the slave to his vicious Master in the Satirist, Tune mihi Dominus? Art thou my Lord, who art so Far a Viler Bondslave,
the scandal that such a degenerous, disingenuous Progeny, will bring on the house from whence we came, is a kind of Sacrilege to Heaven, a violation to those sacred mansions, a proclaiming to the World, what colonies of polluted Creatures came down from thence,
the scandal that such a degenerous, disingenuous Progeny, will bring on the house from whence we Come, is a kind of Sacrilege to Heaven, a violation to those sacred mansions, a proclaiming to the World, what colonies of polluted Creatures Come down from thence,
and 'tis Arrian 's superstruction on that, that remembring that we are the Sons of God, we should never admit any base degenerous thought, any thing reproachful to that stock, unworthy of the grandeur of the Family from whence we are extracted:
and it's Arrian is superstruction on that, that remembering that we Are the Sons of God, we should never admit any base degenerous Thought, any thing reproachful to that stock, unworthy of the grandeur of the Family from whence we Are extracted:
and been in a manner liable to the censure of partiality in so doing, in advancing us so unworthily, dignifying us so beyond the merit of our behaviours, honouring us so unproportionably above what our actions can own, Whilst those that are in scarlet, embrace the dunghill, as it is in the Lamentations, those that are honoured by God, act so dishonourably.
and been in a manner liable to the censure of partiality in so doing, in advancing us so unworthily, dignifying us so beyond the merit of our behaviours, honouring us so unproportionably above what our actions can own, While those that Are in scarlet, embrace the dunghill, as it is in the Lamentations, those that Are honoured by God, act so dishonourably.
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Every sin, say the Schools, being in this respect a kind of Idolatry, an incurvation and prostitution of that Heavenly Creature (ordain'd to have nothing but Divinity in its prospect) to the meanest, vilest Heathen Worship, the Crocodile, the Cat, the Scarabee, the Dii Stercorei, the most noysom abominations under Heaven.
Every since, say the Schools, being in this respect a kind of Idolatry, an incurvation and prostitution of that Heavenly Creature (ordained to have nothing but Divinity in its prospect) to the Meanest, Vilest Heathen Worship, the Crocodile, the Cat, the Scarabee, the Gods Stercorei, the most noisome abominations under Heaven.
the Soul within thee is that self, to whom all that dread, and awe, and reverence is due. And O what an impudent affront, what an irreverential prophaning of that sacred Celestial Beam within thee (that NONLATINALPHABET,
the Soul within thee is that self, to whom all that dread, and awe, and Reverence is due. And O what an impudent affront, what an irreverential profaning of that sacred Celestial Beam within thee (that,
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which are then, as Mezentius 's invention of punishment, bound up close with a Carkase of Sin, tormented and poisoned with its stench, buried in that noysomest Vault, or Carnel-house.
which Are then, as Mezentius is invention of punishment, bound up close with a Carcase of since, tormented and poisoned with its stench, buried in that noisomest Vault, or Carnal house.
Not all the ugliness and poyson of the toad, hath so deformed that kind of creatures, brought it so low in genere entium, as the deformed malignant condition of sin hath brought down the very nature and kind of men, making them NONLATINALPHABET, the children, i. e.
Not all the ugliness and poison of the toad, hath so deformed that kind of creatures, brought it so low in genere entium, as the deformed malignant condition of since hath brought down the very nature and kind of men, making them, the children, i. e.
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and so is by our unnatural sins, those NONLATINALPHABET, ignoble dishonourable affections of ours (which have coupled together Sins and Kennels, Adulterers and Dogs, Rev. xxii. 15.) put to shame and rebuke, dishonoured and degraded, as it were.
and so is by our unnatural Sins, those, ignoble dishonourable affections of ours (which have coupled together Sins and Kennels, Adulterers and Dogs, Rev. xxii. 15.) put to shame and rebuke, dishonoured and degraded, as it were.
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a solemn, severe Law-giver, NONLATINALPHABET NONLATINALPHABET, in Clemens, the Systeme or Pandect of all Rational notions, NONLATINALPHABET, that either likes or commends all that now Christ requires of us, bears witness to the Word of God that all his Commandments are righteous;
a solemn, severe Lawgiver,, in Clemens, the System or Pandect of all Rational notions,, that either likes or commends all that now christ requires of us, bears witness to the Word of God that all his commandments Are righteous;
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of the ungodly mans condition, contained in these two expressions, Simple ones, and simplicity; How, &c. Four notions we may have of these words, which will all be appliable to this purpose:
of the ungodly men condition, contained in these two expressions, Simple ones, and simplicity; How, etc. Four notions we may have of these words, which will all be appliable to this purpose:
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or of indignation, That they should love and delight in it so long, How long, &c. I begin first with the first, The character of sin and sinners, i. e.
or of Indignation, That they should love and delight in it so long, How long, etc. I begin First with the First, The character of since and Sinners, i. e.
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I shall therefore contain my discourse within those stanchest limits, How long, ye simple ones, will ye love simplicity? And in them observe only these three particulars;
I shall Therefore contain my discourse within those staunchest Limits, How long, you simple ones, will you love simplicity? And in them observe only these three particulars;
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and crying out most passionately, most bitterly against all in the loudest language of contumely and satyre, that ever Pasquin or Marforius were taught to speak:
and crying out most passionately, most bitterly against all in the Loudest language of contumely and satire, that ever Pasquin or Marforius were taught to speak:
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or again, Wisdom in the ordinary notion of it) libelling and reproaching the folly of all the sorts of sinners in the World, posting from the [ without in the streets ] Vers. 10. to the Assemblies of the greatest renown, [ the chief place of concourse, ] i. e.
or again, Wisdom in the ordinary notion of it) libeling and reproaching the folly of all the sorts of Sinners in the World, posting from the [ without in the streets ] Vers. 10. to the Assemblies of the greatest renown, [ the chief place of concourse, ] i. e.
and (besides so many other considerable advantages) this superlative transcendent one, of giving us the only right to the reputation and title of Wisdom here in these Books, be acknowledged the Christians, i. e. the Disciples monopoly and inclosure;
and (beside so many other considerable advantages) this superlative transcendent one, of giving us the only right to the reputation and title of Wisdom Here in these Books, be acknowledged the Christians, i. e. the Disciples monopoly and enclosure;
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Were we but patient of so much sobriety and consideration, as calmly to weigh and ponder what course, in all probability, were most likely to be friend and oblige us here, to make good its promise of helping us to the richest acquisitions, the vastest possessions and treasures of this life;
Were we but patient of so much sobriety and consideration, as calmly to weigh and ponder what course, in all probability, were most likely to be friend and oblige us Here, to make good its promise of helping us to the Richest acquisitions, the vastest possessions and treasures of this life;
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that may at length, •wake and fright us out of our Lethargies, and bring us so many confounded, humbled, contrite •tentiaries, to that beautiful gate of thy temple of mercies, where we may retract our follies, implore thy pardon, deprecate thy wrath ;
that may At length, •wake and fright us out of our Lethargies, and bring us so many confounded, humbled, contrite •tentiaries, to that beautiful gate of thy temple of Mercies, where we may retract our follies, implore thy pardon, deprecate thy wrath;
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what unthrifty bargains we have made? what sots and fools we shall appear to Hell, when it shall be known to the wretched, tormented Creatures, what ambitions we had, to be but as miserable as they? upon what Gotham errands ? what Wild-goose chases, we are come posting and wearied thither? O that a little of this consideration, and this passion, betimes, might ease us of that endless wo and indignation ;
what unthrifty bargains we have made? what sots and Fools we shall appear to Hell, when it shall be known to the wretched, tormented Creatures, what ambitions we had, to be but as miserable as they? upon what Gotham errands? what Wildgoose chases, we Are come posting and wearied thither? O that a little of this consideration, and this passion, betimes, might ease us of that endless woe and Indignation;
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And if it be sincere, O what indignation it produceth in us? What displeasure and rage at our folly ? to think how senselesly we have moulted and crumbled away our souls ;
And if it be sincere, Oh what Indignation it Produceth in us? What displeasure and rage At our folly? to think how senselessly we have moulted and crumbled away our Souls;
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Let this indignation at our stupid ways of sin, transplant it self to that soyl where it is likely to thrive and fructifie best, I mean, to that of our own, instead of other mens breasts, where it will appear gloriously in St. Pauls inventory, a prime part of that NONLATINALPHABET, the durable, unretracted repentance, an effect of that godly sorrow that worketh to Salvation.
Let this Indignation At our stupid ways of since, transplant it self to that soil where it is likely to thrive and fructify best, I mean, to that of our own, instead of other men's breasts, where it will appear gloriously in Saint Paul's inventory, a prime part of that, the durable, unretracted Repentance, an Effect of that godly sorrow that works to Salvation.
and St. Paul, only for the NONLATINALPHABET, the restoring, setting him in joynt again, that is thus overtaken in any fault ) but Indignation, I say, at the sin, at the simplicity and the folly ▪ that refuse reproachful Creature, that hath the fate to be beloved so passionately, and so long.
and Saint Paul, only for the, the restoring, setting him in joint again, that is thus overtaken in any fault) but Indignation, I say, At the since, At the simplicity and the folly ▪ that refuse reproachful Creature, that hath the fate to be Beloved so passionately, and so long.
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Our Saviour calls not for any such stern passion, or indeed any but love, and bowels of pity, and charity toward the person of any, the most enormous sinner ;
Our Saviour calls not for any such stern passion, or indeed any but love, and bowels of pity, and charity towards the person of any, the most enormous sinner;
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And no marvel, that in both these respects, there is a great uproar, seeing the spiritual birth of Christ, is most infinitely opposite to both, the common people of the World,
And no marvel, that in both these respects, there is a great uproar, seeing the spiritual birth of christ, is most infinitely opposite to both, the Common people of the World,
which is like to bring down all their trading and consenage to a low ebb, like Diana 's Silver-smith in the Acts, Chap. xix. 24. which made a solemn speech (and the Text says, there was a great stir) against Paul, because the attempt of his upstart doctrine, was like to undo the Shrinemakers:
which is like to bring down all their trading and consenage to a low ebb, like Diana is Silversmith in the Acts, Chap. xix. 24. which made a solemn speech (and the Text Says, there was a great stir) against Paul, Because the attempt of his upstart Doctrine, was like to undo the Shrinemakers:
then are they also in an uproar, and consult how they shall deal with this turbulent spirit, which is made to upbraid our ways and reprove our thoughts, Wisd. ii.
then Are they also in an uproar, and consult how they shall deal with this turbulent Spirit, which is made to upbraid our ways and reprove our thoughts, Wisdom ii.
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and then they cry oft in the voice of the Devil, Mark i. 24. What have we to do with thee, Jesus, thou Son of God? Art thou come to torment and dispossess us before our time ? If it be applied to the Neighbour Worldlings, which hear of this new convert ;
and then they cry oft in the voice of the devil, Mark i. 24. What have we to do with thee, jesus, thou Son of God? Art thou come to torment and dispossess us before our time? If it be applied to the Neighbour Worldlings, which hear of this new convert;
which we compared with the former exactly in eight chief Circumstances; and so left all to God 's Spirit, and your Meditations to work on. Now the God, &c.
which we compared with the former exactly in eight chief circumstances; and so left all to God is Spirit, and your Meditations to work on. Now the God, etc.
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for the man himself, if he have been any inordinate sinner, then at the birth of Christ in him, all his natural, sinful faculties are much displeased, his reigning Herod sins,
for the man himself, if he have been any inordinate sinner, then At the birth of christ in him, all his natural, sinful faculties Are much displeased, his reigning Herod Sins,
yet, I say, these two together in the fully regenerate man, Fulfil all righteousness, Matth. iii. 15. In the seventh place, you may observe, that when Christ was born in Bethlehem, the whole Land was in an uproar.
yet, I say, these two together in the Fully regenerate man, Fulfil all righteousness, Matthew iii. 15. In the seventh place, you may observe, that when christ was born in Bethlehem, the Whole Land was in an uproar.
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this Baptist 's Sermon, that is, this repentance and resolution to amendment, must be presumed in our Souls. And so repentance is both a preparation to Christs birth, and an effect of it:
this Baptist is Sermon, that is, this Repentance and resolution to amendment, must be presumed in our Souls. And so Repentance is both a preparation to Christ birth, and an Effect of it:
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And therefore whosoever applies these benefits to himself, and thereby conceives Christ in his heart, must first resolve to undertake the condition required, to wit, Newness of life ;
And Therefore whosoever Applies these benefits to himself, and thereby conceives christ in his heart, must First resolve to undertake the condition required, to wit, Newness of life;
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only this for all, the promises of Salvation in Christ, are promised on condition of repentance, and amendment, they must be weary and heavy laden, who ever come to Christ, and expect rest, Matth. xi. 28.
only this for all, the promises of Salvation in christ, Are promised on condition of Repentance, and amendment, they must be weary and heavy laden, who ever come to christ, and expect rest, Matthew xi. 28.
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For so the Baptist 's Message set down, Isai. xl. 3. Prepare the ways, &c. is here interpreted by the event, Matth. iii. 2. Repent, for the Kingdom of God is at hand :
For so the Baptist is Message Set down, Isaiah xl. 3. Prepare the ways, etc. is Here interpreted by the event, Matthew iii. 2. repent, for the Kingdom of God is At hand:
but only the meer mercy of God, which regarded the lowliness of his hand-maid, Luke i. 48. Whence in the fifth place, this Soul in which Christ will vouchsafe to be born, must be a lowly, humble soul ;
but only the mere mercy of God, which regarded the lowliness of his handmaid, Lycia i. 48. Whence in the fifth place, this Soul in which christ will vouchsafe to be born, must be a lowly, humble soul;
So is it in the case of Mans Soul, there is no power of nature, no preparation of Morality, no art that all the Philosophy or Learning in the World can teach a man, which can deserve this grace at Christs hands, that can any way wooe or allure God to be born spiritually in us;
So is it in the case of men Soul, there is no power of nature, no preparation of Morality, no art that all the Philosophy or Learning in the World can teach a man, which can deserve this grace At Christ hands, that can any Way woo or allure God to be born spiritually in us;
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In the fourth place, that Mary was chosen and appointed among all the Families of the Earth, to be the Mother of the Christ, was no manner of desert of hers,
In the fourth place, that Marry was chosen and appointed among all the Families of the Earth, to be the Mother of the christ, was no manner of desert of hers,
Mary conceived Christ, but it was above her own reach to apprehend the manner how; for so she questions the Angel, Luke i. 34. How shall this be, & c.? So doth the Soul of Man conceive and grow big, and bring forth Christ, and yet not it self fully perceives how this work is wrought;
Marry conceived christ, but it was above her own reach to apprehend the manner how; for so she questions the Angel, Lycia i. 34. How shall this be, & c.? So does the Soul of Man conceive and grow big, and bring forth christ, and yet not it self Fully perceives how this work is wrought;
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In the third place, if we look on the agent in this conception, we shall find it, both in Mary and in the Soul of Man, to be the Holy Ghost, that which is conceived in either of them, is of the Holy Ghost, Matth. i. 20. Nothing in this business of Christs birth with us, to be imputed to natural power or causes, the whole contrivance and final production of it;
In the third place, if we look on the agent in this conception, we shall find it, both in Marry and in the Soul of Man, to be the Holy Ghost, that which is conceived in either of them, is of the Holy Ghost, Matthew i. 20. Nothing in this business of Christ birth with us, to be imputed to natural power or Causes, the Whole contrivance and final production of it;
Because the Lord, the God of Israel, hath entred in by it; therefore it shall be shut, Ezek. xliv. 2. i. e. it shall not be opened, either in consent or practice, to the lusts and pollutions of the World or Flesh ;
Because the Lord, the God of Israel, hath entered in by it; Therefore it shall be shut, Ezekiel xliv. 2. i. e. it shall not be opened, either in consent or practice, to the Lustiest and pollutions of the World or Flesh;
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Now this continuance of the Soul, in this its recovered Virginity, is not from the firm, constant, stable nature of the Soul, but as Eusebius saith in another case, NONLATINALPHABET, From a more strong, able Band, the Ʋnion of Christ to the Soul, his Spiritual Incarnation in it:
Now this Continuance of the Soul, in this its recovered Virginity, is not from the firm, constant, stable nature of the Soul, but as Eusebius Says in Another case,, From a more strong, able Band, the Ʋnion of christ to the Soul, his Spiritual Incarnation in it:
and never turn again, As a Dog to his vomit, or a Sow to her wallowing in the mire? For this conception and birth of Christ in the Soul, would not only wash away the filth that the Swine was formerly mired in,
and never turn again, As a Dog to his vomit, or a Sow to her wallowing in the mire? For this conception and birth of christ in the Soul, would not only wash away the filth that the Swine was formerly mired in,
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nay, be NONLATINALPHABET, a Perpetual Virgin, never indulge to sensual pleasures, or cast away that purity which Christ either found or wrought in it? If it were a respective purity, then ought it not perpetually retain and increase it,
nay, be, a Perpetual Virgae, never indulge to sensual pleasures, or cast away that purity which christ either found or wrought in it? If it were a respective purity, then ought it not perpetually retain and increase it,
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And ought not upon all principles of nature and of justice, the Virgin Soul, after Christ once conceived in it, remain pure and stanch till Christ be born in it,
And ought not upon all principles of nature and of Justice, the Virgae Soul, After christ once conceived in it, remain pure and staunch till christ be born in it,
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Hence is she called by the Fathers and Counsels NONLATINALPHABET, a Perpetual Virgin, against the Heresie of Helvidius. The probability of this might be farther proved, if it were needful.
Hence is she called by the Father's and Counsels, a Perpetual Virgae, against the Heresy of Helvidius. The probability of this might be farther proved, if it were needful.
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In the second place, the Mother of Christ in the flesh, was a Virgin, not only till the time of Christ 's conception, but also till the time of his birth, Matth. i. 25. He knew her not, till she had brought forth, &c. And farther, as we may probably believe, remained a Virgin all the days of her life after:
In the second place, the Mother of christ in the Flesh, was a Virgae, not only till the time of christ is conception, but also till the time of his birth, Matthew i. 25. He knew her not, till she had brought forth, etc. And farther, as we may probably believe, remained a Virgae all the days of her life After:
Optandum esset ut in simplici Virginitate servaretur navis, &c. It were to be wished, that the Ship, our Souls, could be kept in its simple Virginity, and never be in danger of either leak or shipwrack:
Optandum esset ut in Simple Virginitate servaretur navis, etc. It were to be wished, that the Ship, our Souls, could be kept in its simple Virginity, and never be in danger of either leak or shipwreck:
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a wound cured up by repentance, and differs only from the former purity, as a scar from a skin never cut, wanting somewhat of the beauty and outward clearness,
a wound cured up by Repentance, and differs only from the former purity, as a scar from a skin never Cut, wanting somewhat of the beauty and outward clearness,
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and therefore is not to be imagined in the Virgin Mother, or expected in the Virgin Soul. The second purity, we find in all regenerate infants, who are at the same time outwardly initiated to the Church, and inwardly to Christ ;
and Therefore is not to be imagined in the Virgae Mother, or expected in the Virgae Soul. The second purity, we find in all regenerate Infants, who Are At the same time outwardly initiated to the Church, and inwardly to christ;
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or occasion, hath not yet broke forth into the common outrages of sin. Thirdly, A restored purity, of a Soul formerly polluted, but now cleansed by repentance.
or occasion, hath not yet broke forth into the Common outrages of since. Thirdly, A restored purity, of a Soul formerly polluted, but now cleansed by Repentance.
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And first, if we look on his Mother Mary, we shall find her an entire pure Virgin, only espoused to Joseph; but before they came together, she was found with Child of the Holy Ghost, Matth. i. 18.
And First, if we look on his Mother Marry, we shall find her an entire pure Virgae, only espoused to Joseph; but before they Come together, she was found with Child of the Holy Ghost, Matthew i. 18.
And that Christ is thus born in a regenerate mans soul, if it were denied, might directly appear by these two places of Scripture, Gal. ii. 20. I live; yet not I, but Christ liveth in me. Again, Ephes. iii. 17.
And that christ is thus born in a regenerate men soul, if it were denied, might directly appear by these two places of Scripture, Gal. ii. 20. I live; yet not I, but christ lives in me. Again, Ephesians iii. 17.
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for this is the Emmanuel that most nearly concerns us, God with us, i. e. with our Spirits, or Christ begotten and brought forth in our hearts. Of which briefly.
for this is the Emmanuel that most nearly concerns us, God with us, i. e. with our Spirits, or christ begotten and brought forth in our hearts. Of which briefly.
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for there is a spiritual NONLATINALPHABET, or Mystical Incarnation of Christ in every regenerate man, where the Soul of Man is the Womb wherein Christ is conceived by the Holy Ghost. The proof of which Doctrine shall entertain the remainder of this hour:
for there is a spiritual, or Mystical Incarnation of christ in every regenerate man, where the Soul of Man is the Womb wherein christ is conceived by the Holy Ghost. The proof of which Doctrine shall entertain the remainder of this hour:
an admirable phrase, (with all those means that use to oblige one man to another) with bands of love, &c. i. e. I used all means for the sustaining and strengthning of my people;
an admirable phrase, (with all those means that use to oblige one man to Another) with bans of love, etc. i. e. I used all means for the sustaining and strengthening of my people;
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as may appear by the first Verse of the Chapter, compared with the second of Matth. 15. Well, saith God, I taught Ephraim to go, taking them by their arms;
as may appear by the First Verse of the Chapter, compared with the second of Matthew 15. Well, Says God, I taught Ephraim to go, taking them by their arms;
and ye not follow at his Allarm ? will ye not accept of a conquest, which Christ so lovingly offers you? It is a most terrible exprobration in Hosea, Chap. xi. 3. look on it, where God objects to Ephraim, her not taking notice of his mercies;
and you not follow At his Alarm? will you not accept of a conquest, which christ so lovingly offers you? It is a most terrible exprobration in Hosea, Chap. xi. 3. look on it, where God objects to Ephraim, her not taking notice of his Mercies;
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as to shew any mercy on that now disarmed enemy? will ye see God send his Son down into the Field, to enter the Lists, and lead up a Forlorn Troop against the Prince of this World,
as to show any mercy on that now disarmed enemy? will you see God send his Son down into the Field, to enter the Lists, and led up a Forlorn Troop against the Prince of this World,
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and how at last about the birth of Christ, he plainly gave up the ghost, and left his Oracular Prophets, as speechless as the Caves they dwelt in, their last voice being, that their great god Pan, i. e.
and how At last about the birth of christ, he plainly gave up the ghost, and left his Oracular prophets, as speechless as the Caves they dwelled in, their last voice being, that their great god Pan, i. e.
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did sensibly decay in his courage; began to breath thick, and speak imperfectly; and sometimes as men in the extremity of a Fever, distractedly, wildly, without any coherence, and scarce sense;
did sensibly decay in his courage; began to breath thick, and speak imperfectly; and sometime as men in the extremity of a Fever, distractedly, wildly, without any coherence, and scarce sense;
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how the Sibyls, Heathen Women, and Virgil, and other Heathen Poets in their writings, before Christ 's time, let fall many passages, which plainly referred and belonged to this Incarnation of God. It is fine sport to see in our Authors, how the Devil with his famous Oracles and Prophets, foreseeing by his skill in the Scripture, that Christ was near his birth, did droop upon it, and hang the wing;
how the Sibyls, Heathen Women, and Virgil, and other Heathen Poets in their writings, before christ is time, let fallen many passages, which plainly referred and belonged to this Incarnation of God. It is fine sport to see in our Authors, how the devil with his famous Oracles and prophets, Foreseeing by his skill in the Scripture, that christ was near his birth, did droop upon it, and hang the wing;
For the very first words of the New Testament, being, as it were, to fill up what only was wanting in the Old, are the Book and History of his generations and birth, Matth. i.
For the very First words of the New Testament, being, as it were, to fill up what only was wanting in the Old, Are the Book and History of his generations and birth, Matthew i.
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For there you shall find mention of John Baptist, who was, as it were, the Midwife of the Old Testament, to open its Womb, and bring the Messias into the World.
For there you shall find mention of John Baptist, who was, as it were, the Midwife of the Old Testament, to open its Womb, and bring the Messias into the World.
which by the Holy Ghost, conceived him in Genesis, Chap. iii. 15. And throughout Moses and the Prophets, carried him in the Womb, and was very big of him:
which by the Holy Ghost, conceived him in Genesis, Chap. iii. 15. And throughout Moses and the prophets, carried him in the Womb, and was very big of him:
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and by his leaping ever now and then, and as it were, springing in the Womb, gave manifest tokens that it had conceived, and would at last bring forth the Messias. So that the whole Old Testament ▪ is a Mystical Virgin Mary, a kind of Mother of Christ ;
and by his leaping ever now and then, and as it were, springing in the Womb, gave manifest tokens that it had conceived, and would At last bring forth the Messias. So that the Whole Old Testament ▪ is a Mystical Virgae Marry, a kind of Mother of christ;
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but hath some manner of aspect on this glass, some way drives at this mystery, God manifest in flesh. For example, (perhaps you have not noted) whereever you read Seth 's Genealogies more insisted on than Cain 's, Sem 's than his elder brother Ham 's, Abraham 's than the whole World besides, Jacob 's than Esau 's, Judah 's than the whole twelve Patriarchs;
but hath Some manner of aspect on this glass, Some Way drives At this mystery, God manifest in Flesh. For Exampl, (perhaps you have not noted) wherever you read Seth is Genealogies more insisted on than Cain is, Sem is than his elder brother Ham is, Abraham is than the Whole World beside, Jacob is than Esau is, Judah is than the Whole twelve Patriarchs;
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If ye will be sufficiently instructed into a just valuation of the weight of this Mystery, you must resolve your selves to a pretty large task (and it were a notable Christmas employment, I should bless God,
If you will be sufficiently instructed into a just valuation of the weight of this Mystery, you must resolve your selves to a pretty large task (and it were a notable Christmas employment, I should bless God,
and therefore made him in a contempt of any further life, sing his own funeral, Nunc Dimittis: Lord, now lettest thou, &c. This is to us the Prologue,
and Therefore made him in a contempt of any further life, sing his own funeral, Nunc Dimittis: Lord, now Lettest thou, etc. This is to us the Prologue,
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and in this begins and is accomplished, the hope and joy of us Christians. That which was old Simeons warning to death, the sight and embraces of the Lord Christ, Luk. ii. 28. as the greatest happiness which an especial favour could bestow on him;
and in this begins and is accomplished, the hope and joy of us Christians. That which was old Simeons warning to death, the sighed and embraces of the Lord christ, Luk. ii. 28. as the greatest happiness which an especial favour could bestow on him;
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or briefly, at this time, is conceived and born God-man, NONLATINALPHABET, the same both God and Man, the Man Christ Jesus. And this is the cause and business, the ground and theme of our present rejoycing:
or briefly, At this time, is conceived and born God-man,, the same both God and Man, the Man christ jesus. And this is the cause and business, the ground and theme of our present rejoicing:
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The second Person in Trinity is come down into this lower world amongst us, for a while to travel, to lodg, to sojourn, to be fetter'd, in this Inn, this Tabernacle, this Prison of mans flesh;
The second Person in Trinity is come down into this lower world among us, for a while to travel, to lodge, to sojourn, to be fettered, in this Inn, this Tabernacle, this Prison of men Flesh;
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especially those where the Targum paraphrases, Jehovah, or Jehovah Elohim, by NONLATINALPHABET the Word of the Lord, i. e. Christ Jesus, Joh. i. 1. As for instance, Gen. iii. 22. that Word of the Lord said ; and Gen. ii. 6. the Word created. Secondly, NONLATINALPHABET which signifies in its extent, near, at, with, or amongst. Thirdly, the Particle, signifying us ;
especially those where the Targum paraphrases, Jehovah, or Jehovah Elohim, by the Word of the Lord, i. e. christ jesus, John i. 1. As for instance, Gen. iii. 22. that Word of the Lord said; and Gen. ii. 6. the Word created. Secondly, which signifies in its extent, near, At, with, or among. Thirdly, the Particle, signifying us;
and so also most evidently in this place, out of Isaiah, where NONLATINALPHABET signifies the Son Incarnate, God-man, NONLATINALPHABET, and many the like;
and so also most evidently in this place, out of Isaiah, where signifies the Son Incarnate, God-man,, and many the like;
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and so, either for the Person of the Father in many places, or else distinctly for the Person of the Son, so Hos. i. 7. And will save them by the Lord their God; NONLATINALPHABET their God, i. e. Christ:
and so, either for the Person of the Father in many places, or Else distinctly for the Person of the Son, so Hos. i. 7. And will save them by the Lord their God; their God, i. e. christ:
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where NONLATINALPHABET or NONLATINALPHABET God is taken in Scripture, either absolutely for the nature of God, as for the most part in the Old Testament; or personally ;
where or God is taken in Scripture, either absolutely for the nature of God, as for the most part in the Old Testament; or personally;
The Word in Isaiah, in the Hebrew, is not so much a name, as a sentence, describing unto us the mystery of the Conception of the Virgin NONLATINALPHABET with us God ;
The Word in Isaiah, in the Hebrew, is not so much a name, as a sentence, describing unto us the mystery of the Conception of the Virgae with us God;
And so much for this point, That Jesus and Emmanuel import the same thing, and there was no Salvation, till this presence of God with us: We now come to the substance it self, i. e. Christs Incarnation, noted by Emmanuel, which is by interpretation, &c. Where first we must explain the word,
And so much for this point, That jesus and Emmanuel import the same thing, and there was no Salvation, till this presence of God with us: We now come to the substance it self, i. e. Christ Incarnation, noted by Emmanuel, which is by Interpretation, etc. Where First we must explain the word,
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being partakers of the Presence, the Reign, the Salvation of the Incarnate God, Let us have grace, whereby we may serve God acceptably, with reverence and godly fear.
being partakers of the Presence, the Reign, the Salvation of the Incarnate God, Let us have grace, whereby we may serve God acceptably, with Reverence and godly Fear.
and by the help of our religious, devout, humble endeavours, not frustrate, but further and promote in our selves, this end of Christs Incarnation, the saving of our Souls;
and by the help of our religious, devout, humble endeavours, not frustrate, but further and promote in our selves, this end of Christ Incarnation, the Saving of our Souls;
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but we behold as in a plain at mid-day: For since the veil of the Temple was rent, every man that hath eyes may see Sanctum Sanctorum, the Holy of Holies, God with us.
but we behold as in a plain At midday: For since the veil of the Temple was rend, every man that hath eyes may see Sanctum Sanctorum, the Holy of Holies, God with us.
Thirdly, To observe with an ecstasie of joy and thanks, the precious priviledges of us Christians, beyond all that ever God profest love to, in that we have obtained a full revelation of this God with us ;
Thirdly, To observe with an ecstasy of joy and thanks, the precious privileges of us Christians, beyond all that ever God professed love to, in that we have obtained a full Revelation of this God with us;
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to reckon all the Miracles of either common or private preservations, as foils to this incomparable Mercy, infinitely below the least circumstance of it;
to reckon all the Miracles of either Common or private preservations, as foils to this incomparable Mercy, infinitely below the least circumstance of it;
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Secondly, To strain all the expressions of our hearts, tongues, and lives, to the highest note of gratitude which is possible, in answer to this Mystery and Treasure of this God with us ;
Secondly, To strain all the expressions of our hearts, tongues, and lives, to the highest note of gratitude which is possible, in answer to this Mystery and Treasure of this God with us;
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which laid an engagement upon God, either to leave his infinite Justice unsatisfied, or else to subject his infinite Deity to the servile mortality of Flesh,
which laid an engagement upon God, either to leave his infinite justice unsatisfied, or Else to Subject his infinite Deity to the servile mortality of Flesh,
that all the means besides, that Heaven and Earth, and which goes beyond them both, the brain of Man, or Angel could afford or invent, could not excuse, much less save any child of Adam: That every Soul which was to spring from these loins, had been without those transcendent mercies which were exhibited by this Incarnation of Christs, plung'd in necessary desperate damnation: Your patience shall be more profitably imployed in a brief Application of the point;
that all the means beside, that Heaven and Earth, and which Goes beyond them both, the brain of Man, or Angel could afford or invent, could not excuse, much less save any child of Adam: That every Soul which was to spring from these loins, had been without those transcendent Mercies which were exhibited by this Incarnation of Christ, plunged in necessary desperate damnation: Your patience shall be more profitably employed in a brief Application of the point;
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that the hopes, the belief, the expectation of Salvation, which the Fathers lived and breathed by, under the types of the Law, was only grounded upon,
that the hope's, the belief, the expectation of Salvation, which the Father's lived and breathed by, under the types of the Law, was only grounded upon,
This last Incarnation of Christ, being accompanied with a Catholick Salvation, that Jesus might be as Eternal as Emmanuel, that he might be as Immortal a Saviour, as a God with us. 'Twere but a superfluous work,
This last Incarnation of christ, being accompanied with a Catholic Salvation, that jesus might be as Eternal as Emmanuel, that he might be as Immortal a Saviour, as a God with us. 'Twere but a superfluous work,
and this Emmanuel incarnate in the Womb of the grave, and brought forth cloath'd upon with an incorruptible seed, is now more fully than ever prov'd an Eternal Jesus; For when he had overcome the sharpness of death, he opened the Kingdom of Heaven to all believers, as it is in our Te Deum ;
and this Emmanuel incarnate in the Womb of the grave, and brought forth clothed upon with an incorruptible seed, is now more Fully than ever proved an Eternal jesus; For when he had overcome the sharpness of death, he opened the Kingdom of Heaven to all believers, as it is in our Te God;
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To these three, if we add a fourth Incarnation of Christ, the assuming of our Immortal Flesh, which was at his Resurrection, then surely the Doctrine will be complete,
To these three, if we add a fourth Incarnation of christ, the assuming of our Immortal Flesh, which was At his Resurrection, then surely the Doctrine will be complete,
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and so, there is no Covenant of Salvation, but in this God with us. 3. A Saviour truly exhibited and born of a Woman, answerable to the third Emmanuel ;
and so, there is no Covenant of Salvation, but in this God with us. 3. A Saviour truly exhibited and born of a Woman, answerable to the third Emmanuel;
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thereby, no doubt, meaning the Incarnate Christ, which by being God with us, was Salvation. Thus do you see a three-fold Incarnation, a three-fold Emmanuel, and proportionably a three-fold Jesus.
thereby, no doubt, meaning the Incarnate christ, which by being God with us, was Salvation. Thus do you see a threefold Incarnation, a threefold Emmanuel, and proportionably a threefold jesus.
3. In the Personal exhibiting of Christ in form of flesh unto the World, dated at the fulness of time, and call'd in our ordinary phrase his Incarnation ;
3. In the Personal exhibiting of christ in from of Flesh unto the World, dated At the fullness of time, and called in our ordinary phrase his Incarnation;
my Christ, who is NONLATINALPHABET, the Word, in the first of Joh. i. Not any mention of Righteousness and Salvation, but on ground and condition of belief of that Jesus which was then in promise, Emmanuel, God with us.
my christ, who is, the Word, in the First of John i. Not any mention of Righteousness and Salvation, but on ground and condition of belief of that jesus which was then in promise, Emmanuel, God with us.
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] not one encouragement against fear, or unto confidence, but confirm'd and back'd with an I am thy shield, &c. i. e. according to the Targum, my Word is thy shield; i. e.
] not one encouragement against Fear, or unto confidence, but confirmed and backed with an I am thy shield, etc. i. e. according to the Targum, my Word is thy shield; i. e.
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Under which times, it is by some asserted, that Christ, in the form of Man, and habit of Angel, appeared sundry times to the Fathers, to give them not an hope,
Under which times, it is by Some asserted, that christ, in the from of Man, and habit of Angel, appeared sundry times to the Father's, to give them not an hope,
Afterwards he was, not again, but still incarnate in Gods Promise more evidently in Abraham 's time, In thy seed, &c. and in Moses his time, when at the addition of the Passover, a most significant representation of the incarnate and crucified Christ, he was more than promised, almost exhibited.
Afterwards he was, not again, but still incarnate in God's Promise more evidently in Abraham is time, In thy seed, etc. and in Moses his time, when At the addition of the Passover, a most significant representation of the incarnate and Crucified christ, he was more than promised, almost exhibited.
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For the word slain, being not competible to the Eternal God, but only to the assumption of the humane nature, presupposes him incarnate, because slain. God then in his Prescience, surveving before he created,
For the word slave, being not competible to the Eternal God, but only to the Assump of the humane nature, presupposes him incarnate, Because slave. God then in his Prescience, surveving before he created,
So then, the Prophets [ and call his name Emmanuel ] is not, as humane Covenants are, to be fulfill'd in the rigour of the Letter, that he should be so named at his Circumcision, but in the agreement of sense, that this name should express his nature;
So then, the prophets [ and call his name Emmanuel ] is not, as humane Covenants Are, to be fulfilled in the rigour of the letter, that he should be so nam At his Circumcision, but in the agreement of sense, that this name should express his nature;
Where first we must examine the seeming difference in the point of Christs Name, betwixt the place here cited from Isaiah, and the words here vouched of the Angel, V. 21. and proved by the effect V. 25. For the Prophet says, he shall be called Emmanuel, but the Angel commands he should be,
Where First we must examine the seeming difference in the point of Christ Name, betwixt the place Here cited from Isaiah, and the words Here vouched of the Angel, V. 21. and proved by the Effect V. 25. For the Prophet Says, he shall be called Emmanuel, but the Angel commands he should be,
and Gospel, as differing not in substance, but only in clearness of revelation, as the glorious face of the Sun, from it self, being overcast and mask'd with a cloud;
and Gospel, as differing not in substance, but only in clearness of Revelation, as the glorious face of the Sun, from it self, being overcast and masked with a cloud;
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the crooked was made straight, and the rough places plain, v. 4. That is, the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel;
the crooked was made straight, and the rough places plain, v. 4. That is, the Hill and Groves of the prophets were leveled into the open champain of the Gospel;
then were the Writings, or rather the Riddles, of the obscure, stammering, whispering Prophets, turned into the voice of One crying in the Wilderness, Prepare ye the ways of the Lord, &c. Isa. xl. 3. Then did the cry, yea, shouting of the Baptist, at once, both interpret and perform what it prophesied;
then were the Writings, or rather the Riddles, of the Obscure, stammering, whispering prophets, turned into the voice of One crying in the Wilderness, Prepare you the ways of the Lord, etc. Isaiah xl. 3. Then did the cry, yea, shouting of the Baptist, At once, both interpret and perform what it prophesied;
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yet never plainly disclosed, till John Baptist, in the third of Matth. and the third Verse, and the Angel in the next Verses before my Text, undertook the Task,
yet never plainly disclosed, till John Baptist, in the third of Matthew and the third Verse, and the Angel in the next Verses before my Text, undertook the Task,
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Thus have we briefly passed through these words, and in them first shewed you the real agreement betwixt Matthew and Isaiah, in the point of Christ 's Name,
Thus have we briefly passed through these words, and in them First showed you the real agreement betwixt Matthew and Isaiah, in the point of christ is Name,
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1. To humble our selves. 2. To express our thankfulness. 3. To observe our priviledges. 4. To make our selves capable and worthy receivers of this mercy. Then we came to the Incarnation it self, where we shewed you the excellency of this Mystery, by the effects, which the expectation and foresight of it, wrought in the Fathers, the Prophets, the Heathens, the Devils ;
1. To humble our selves. 2. To express our thankfulness. 3. To observe our privileges. 4. To make our selves capable and worthy Receivers of this mercy. Then we Come to the Incarnation it self, where we showed you the excellency of this Mystery, by the effects, which the expectation and foresight of it, wrought in the Father's, the prophets, the heathens, the Devils;
but in no point this more importantly concerns us, than the Incarnation of Christ. This hath been the Study and Theme, the Speculation and Sermon of all holy Men and Writers since Adam 's Fall;
but in no point this more importantly concerns us, than the Incarnation of christ. This hath been the Study and Theme, the Speculation and Sermon of all holy Men and Writers since Adam is Fallen;
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In the eighth and last place (because I will not tyre you above the time which is allotted for the trial of your patience) you may observe the increase and growth of Christ, and that either in himself, in Wisdom and Stature, &c. Luke ii. 52. or else in his troop and attendants, and that either of Angels to minister unto him, Matth. iv. 11. or of Disciples to follow and obey him;
In the eighth and last place (Because I will not tyre you above the time which is allotted for the trial of your patience) you may observe the increase and growth of christ, and that either in himself, in Wisdom and Stature, etc. Lycia ii. 52. or Else in his troop and attendants, and that either of Angels to minister unto him, Matthew iv. 11. or of Disciples to follow and obey him;
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Christ in the regenerate man, is first conceived, then born, then by degrees of childhood and youth, grows at last to the measure of the stature of this fulness ;
christ in the regenerate man, is First conceived, then born, then by Degrees of childhood and youth, grows At last to the measure of the stature of this fullness;
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and the Soul consequently, from strength to strength, from vertue to vertue, is increased to a perfect manhood in Christ Jesus. Then also, where Christ is thus born, he chuses and calls a Jury at least of Disciple-graces, to judge and fit upon thee, to give in evidence unto thy Spirit, That thou art the Son of God.
and the Soul consequently, from strength to strength, from virtue to virtue, is increased to a perfect manhood in christ jesus. Then also, where christ is thus born, he chooses and calls a Jury At least of Disciple graces, to judge and fit upon thee, to give in evidence unto thy Spirit, That thou art the Son of God.
So that at last, she comes to that pitch, and height, and NONLATINALPHABET, that St. Paul speaks of, Gal. ii. 20. I live, yet not I, but Christ liveth in me;
So that At last, she comes to that pitch, and height, and, that Saint Paul speaks of, Gal. ii. 20. I live, yet not I, but christ lives in me;
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(Christ and his Word in the New Testament, being that Bath-Col, which the Jews tell us, was alone to survive all the other ways of Prophecy:) he that shall now pretend to that Prophetick Spirit, to some Vision, to teach what the Word of God will not own;
(christ and his Word in the New Testament, being that Bath-col, which the jews tell us, was alone to survive all the other ways of Prophecy:) he that shall now pretend to that Prophetic Spirit, to Some Vision, to teach what the Word of God will not own;
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In the mean, it will not be a peculiar mark of odium on the imbroilers of this present State and Church, to lay it at their doors, which I am confident never failed to own the like effects in all other Christian States, the Ignorance (i. e.
In the mean, it will not be a peculiar mark of odium on the imbroilers of this present State and Church, to lay it At their doors, which I am confident never failed to own the like effects in all other Christian States, the Ignorance (i. e.
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If I should, it would be found too true, what Du Plesse is affirmed to have said to Languet, as the reason why he would not write the story of the Civil Wars of France, That if he were careful to observe the causes,
If I should, it would be found too true, what Du Plesse is affirmed to have said to Langueti, as the reason why he would not write the story of the Civil Wars of France, That if he were careful to observe the Causes,
You that would have fire from Heaven, do it upon this one ignorance, You know not, &c. It were too sad, and too long a task, to trace every of our evils home to the original;
You that would have fire from Heaven, do it upon this one ignorance, You know not, etc. It were too sad, and too long a task, to trace every of our evils home to the original;
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and that brings me to the third and last particular, That this ignorance of the Gospel-spirit, is apt to betray Christians to unsafe, unjustifiable enterprizes :
and that brings me to the third and last particular, That this ignorance of the Gospel-spirit, is apt to betray Christians to unsafe, unjustifiable Enterprises:
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and the Gospel-spirit, that Christ came to preach, and exemplifie, and plant among men, the only way imaginable to restore that peace. Lord, that it might at length break forth among us!
and the Gospel-spirit, that christ Come to preach, and exemplify, and plant among men, the only Way imaginable to restore that peace. Lord, that it might At length break forth among us!
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seasonable, instant peace, the only remedy on earth to keep this whole Land from being perfect Vastation, perfect Africk, of nothing but wild and Monster ;
seasonable, instant peace, the only remedy on earth to keep this Whole Land from being perfect Vastation, perfect Africa, of nothing but wild and Monster;
and so still you see men sufficiently armed and fortified against the Gospel-spirit. All that is now left us, is not to exhort, but weep in secret, not to dispute, but pray for it, that God will at last give us eyes to discern this treasure put into our hands by Christ, which would yet like a whole Navy and Fleet of Plate, be able to recover the fortune and reputation of this bankrupt Island, fix this floating Delos, to restore this broken shipwrakt Vessel to harbour and safety, this whole Kingdom to peace again. Peace !
and so still you see men sufficiently armed and fortified against the Gospel-spirit. All that is now left us, is not to exhort, but weep in secret, not to dispute, but pray for it, that God will At last give us eyes to discern this treasure put into our hands by christ, which would yet like a Whole Navy and Fleet of Plate, be able to recover the fortune and reputation of this bankrupt Island, fix this floating Delos, to restore this broken shipwrakt Vessel to harbour and safety, this Whole Kingdom to peace again. Peace!
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of those that every such man is of, (for he that did not think his own the truest, would sure be of them no longer) that betwixt those two popular deceits, that of the Fiduciary,
of those that every such man is of, (for he that did not think his own the Truest, would sure be of them no longer) that betwixt those two popular Deceits, that of the Fiduciary,
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but the, Behold, your house is left unto you desolate, irreversible destruction upon the Land. A third sort there is again, that have so confined the Gospel to Promises, and a fourth so perswaded that the Ʋnum necessarium is to be of right perswasions in Religion; i. e.
but the, Behold, your house is left unto you desolate, irreversible destruction upon the Land. A third sort there is again, that have so confined the Gospel to Promises, and a fourth so persuaded that the Ʋnum Necessary is to be of right persuasions in Religion; i. e.
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but like the Pharisees, To build and garnish the Sepulchres of the Prophets, and say, That if they had lived in their Fathers days, they would never have partaken of the blood of the Prophets, and yet go on to fill up the measure of their Fathers? the very men to whom Christ directs thee, O Jerusalem, Jerusalem, thou that killest, in the present tense;
but like the Pharisees, To built and garnish the Sepulchres of the prophets, and say, That if they had lived in their Father's days, they would never have partaken of the blood of the prophets, and yet go on to fill up the measure of their Father's? the very men to whom christ directs thee, Oh Jerusalem, Jerusalem, thou that Killest, in the present tense;
I wish there were not another Prodigy also abroad under the name of the Old Testament Spirit, the opinion of the necessity of Sacrifice, real bloody Sacrifice, (even such as was but seldom heard of among Indians, and Scythians themselves) such Sacrifices, of which the Canibal Cyclops Feasts may seem to have been but attendants, (furnished with the NONLATINALPHABET and NONLATINALPHABET, that come from such savage Altars) sacrificing of Men, of Christians, of Protestants,
I wish there were not Another Prodigy also abroad under the name of the Old Testament Spirit, the opinion of the necessity of Sacrifice, real bloody Sacrifice, (even such as was but seldom herd of among Indians, and Scythians themselves) such Sacrifices, of which the Cannibal Cyclops Feasts may seem to have been but attendants, (furnished with the and, that come from such savage Altars) sacrificing of Men, of Christians, of Protestants,
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and if ever they come within their reach, no more mercy for them, than for so many of the seven nations, in rooting out of which, a great part of their) Religion consists.
and if ever they come within their reach, no more mercy for them, than for so many of the seven Nations, in rooting out of which, a great part of their) Religion consists.
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yet, but in the Old Testament, and from thence a whole CIX. Psalm full of Curses against God 's Enemies and theirs, (and generally those pass for synonymous terms) the special devotion they are exercised in;
yet, but in the Old Testament, and from thence a Whole CIX. Psalm full of Curses against God is Enemies and theirs, (and generally those pass for synonymous terms) the special devotion they Are exercised in;
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And 'tis observable, that they which think themselves little concerned in Old Testament Duties, (which have a long time past for unregenerate morality, that faith hath perfectly out-dated) are yet zealous Assertors of the Old Testament Spirit, all their pleas for the present resistance fetch'd from them,
And it's observable, that they which think themselves little concerned in Old Testament Duties, (which have a long time passed for unregenerate morality, that faith hath perfectly outdated) Are yet zealous Assertors of the Old Testament Spirit, all their pleasant for the present resistance fetched from them,
as obedience and justice, and honouring of betters. Others again so devouted to Moses 's Law ▪ the Old Testament Spirit, that whatever they find practised there, they have sufficient authority to transcribe.
as Obedience and Justice, and honouring of betters. Others again so devouted to Moses is Law ▪ the Old Testament Spirit, that whatever they find practised there, they have sufficient Authority to transcribe.
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And I wish, some were but thus of Agrippa 's Religion, NONLATINALPHABET, so near being Christians, as nature it self would advance them, that gratitude, honour to Parents, natural affection, were not become malignant qualities, disclaim'd as conscientiously,
And I wish, Some were but thus of Agrippa is Religion,, so near being Christians, as nature it self would advance them, that gratitude, honour to Parents, natural affection, were not become malignant qualities, disclaimed as conscientiously,
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if they but allow their brethren what they can claim by that grand Character, love of Friends, those of the same perswasion, those that have obliged them;
if they but allow their brothers what they can claim by that grand Character, love of Friends, those of the same persuasion, those that have obliged them;
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Whether we mean a speculative or practical knowledg of it, few arrived to that height or vacancy of considering whether there be such a Spirit, or no.
Whither we mean a speculative or practical knowledge of it, few arrived to that height or vacancy of considering whither there be such a Spirit, or no.
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It was a madness in Machiavel to think otherwise, and yet the unhappiness of the World, that Sir Thomas Moor 's Book that designed it thus, should be then called Ʋtopia, and that title to this hour remain perfect Prophecy, no place to be found where this Dove may rest her foot, where this Gospel-Spirit can find reception.
It was a madness in Machiavel to think otherwise, and yet the unhappiness of the World, that Sir Thomas Moor is Book that designed it thus, should be then called Ʋtopia, and that title to this hour remain perfect Prophecy, no place to be found where this Dove may rest her foot, where this Gospel-spirit can find reception.
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as to found its policy upon Gospel-Principles, and maintain it by the Gospel-Spirit. I have authority to think, that was the meaning of that Prophecy of Christs turning swords into plough-shares, not that he should actually bring peace, he tells you, that it would prove quite contrary;
as to found its policy upon gospel principles, and maintain it by the Gospel-spirit. I have Authority to think, that was the meaning of that Prophecy of Christ turning swords into ploughshares, not that he should actually bring peace, he tells you, that it would prove quite contrary;
Nay, I wish, that now after he hath varied the way of appearing, after he hath sat upon us in somewhat a more direful shape, not of a Dove, but Vultur (tearing even the flesh from us, on purpose, that when we have less of that carnal Principle left, there might be some heed taken to this Gospel-Spirit) there were yet some proficiency observable among us, some heavings of the NONLATINALPHABET, that hath so long been a working in the World;
Nay, I wish, that now After he hath varied the Way of appearing, After he hath sat upon us in somewhat a more direful shape, not of a Dove, but Vulture (tearing even the Flesh from us, on purpose, that when we have less of that carnal Principle left, there might be Some heed taken to this Gospel-spirit) there were yet Some proficiency observable among us, Some heavings of the, that hath so long been a working in the World;
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And I wish to God, it were uncharitable to charge this ignorance still upon Disciples, after so many solemn Embassies of the Holy Ghost unto us, to teach us,
And I wish to God, it were uncharitable to charge this ignorance still upon Disciples, After so many solemn Embassies of the Holy Ghost unto us, to teach us,
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and to bring to their remembrance, (to thaw their memories, that the words of Christs, like the voice in Plutarch that had been frozen, might at length become audible ;
and to bring to their remembrance, (to thaw their memories, that the words of Christ, like the voice in Plutarch that had been frozen, might At length become audible;
And having given you these proofs of this ignorance in three Disciples, I think 'tis possible I might extend it to the rest of them, that they were in this particular ignorant too, (as it seems they were in many other things) till the Holy Ghost came according to promise, to teach them all things,
And having given you these proofs of this ignorance in three Disciples, I think it's possible I might extend it to the rest of them, that they were in this particular ignorant too, (as it seems they were in many other things) till the Holy Ghost Come according to promise, to teach them all things,
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yet Christ NONLATINALPHABET, desirous to tune him to that sweet harmoniacal Gospel temper, tells him he must not use the sword, (he having no Commission, especially against those that have it,
yet christ, desirous to tune him to that sweet harmoniacal Gospel temper, tells him he must not use the sword, (he having no Commission, especially against those that have it,
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And how far this Fryar's barbarous Divinity hath been justified of late by the Writings of some, (who will yet perswade us, that Christ did not reprehend St. Peter for that act) and by the actions of others, I have little joy to represent unto you;
And how Far this Friar's barbarous Divinity hath been justified of late by the Writings of Some, (who will yet persuade us, that christ did not reprehend Saint Peter for that act) and by the actions of Others, I have little joy to represent unto you;
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I have heard of a Fryar, that could confess that Malchus signified a King, and yet after made no scruple to acknowledg him in that notion, to be the High-Priests Servant;
I have herd of a Friar, that could confess that Malchus signified a King, and yet After made no scruple to acknowledge him in that notion, to be the High priests Servant;
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Nondum concipiens in se Evangelicam patientiam illam traditam sibi à Christo, &c. saith Origen ; that Gospel-patience and peaceableness that Christ had commended to him, he had not, it seems,
Nondum concipiens in se Evangelicam patientiam Illam traditam sibi à Christ, etc. Says Origen; that Gospel patience and peaceableness that christ had commended to him, he had not, it seems,
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after a longer space of proficiency, in that school, even at the time of Christs attachment, had not yet put off that ignorance, NONLATINALPHABET, say the Fathers, Peter was of an hot Constitution, and Christs Doctrine had not yet got down deep enough into his heart, to allay or cool him:
After a longer Molle of proficiency, in that school, even At the time of Christ attachment, had not yet put off that ignorance,, say the Father's, Peter was of an hight Constitution, and Christ Doctrine had not yet god down deep enough into his heart, to allay or cool him:
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especially those that had such hold in their passions; (as revenge, they say, is the pleasingest piece of carnality in the heap;) cheaper to hear his Gospel-Sermons, than to practise them.
especially those that had such hold in their passion; (as revenge, they say, is the pleasingest piece of carnality in the heap;) cheaper to hear his Gospel-Sermons, than to practise them.
the sparkling gems in this Jewel, blessed ingredients in this Gospel-spirit, you will certainly resolve it full time for me to descend to my second particular, at first proposed, That some Disciples there were, some prime Professors do not know the kind of that spirit, NONLATINALPHABET, You know not what kind of spirit you are of.
the sparkling gems in this Jewel, blessed ingredients in this Gospel-spirit, you will Certainly resolve it full time for me to descend to my second particular, At First proposed, That Some Disciples there were, Some prime Professors do not know the kind of that Spirit,, You know not what kind of Spirit you Are of.
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Having but named you these severals, Humility, meekness, mercifulness, peaceableness, and if need be, patience of all stripes, both of hand and tongue;
Having but nam you these severals, Humility, meekness, mercifulness, peaceableness, and if need be, patience of all stripes, both of hand and tongue;
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Rabshakeh Topick of railing Rhetorick vomited out upon us ( Blessed persecution, blessed reproaches, when our holding to Christ, is that which brings them all upon us) the consummation and crown of all.
Rabshakeh Topic of railing Rhetoric vomited out upon us (Blessed persecution, blessed Reproaches, when our holding to christ, is that which brings them all upon us) the consummation and crown of all.
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Every of these four brought in to us, with a checker or lay of duty towards God, of mourning betwixt humility and meekness, hungring and thirsting after Righteousness, betwixt meekness, and mercifulness; purity of heart betwixt mercifulness, and peaceableness, and persecution, and reproaches, and NONLATINALPHABET, every.
Every of these four brought in to us, with a checker or lay of duty towards God, of mourning betwixt humility and meekness, hungering and thirsting After Righteousness, betwixt meekness, and mercifulness; purity of heart betwixt mercifulness, and peaceableness, and persecution, and Reproaches, and, every.
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And if you mark, in the Chapter following, all the improvements mentioned, except only that of swearing, belong to the commands of the Second Table. And then, the integral parts of this Gospel-spirit, will be these four constantly, Humility, meekness, mercifulness, peaceableness, and if need be, suffering too:
And if you mark, in the Chapter following, all the improvements mentioned, except only that of swearing, belong to the commands of the Second Table. And then, the integral parts of this Gospel-spirit, will be these four constantly, Humility, meekness, mercifulness, peaceableness, and if need be, suffering too:
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for in that the Gospel-spirit especially consists, encreasing our love to Brethren ; whose flesh Christ now assumed, and in whose interests he hath a most immediate concern.
for in that the Gospel-spirit especially consists, increasing our love to Brothers; whose Flesh christ now assumed, and in whose interests he hath a most immediate concern.
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To be subject to Principalities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, NONLATINALPHABET no fighters,
To be Subject to Principalities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, no fighters,
Fifthly, The quality of the fruits of the Spirit, in St. Paul, Gal. v. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, &c. Sixthly, The gallantry of meekness in St. Peter, Ornament of a meek and quiet spirit. Seventhly, Titus 's charge;
Fifthly, The quality of the fruits of the Spirit, in Saint Paul, Gal. v. Love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, etc. Sixthly, The gallantry of meekness in Saint Peter, Ornament of a meek and quiet Spirit. Seventhly, Titus is charge;
where (though any one eminent defect, that particularly wherein those Disciples offended, were destructive to the Gospel-spirit, Malum ex quolibet defectu, yet) all the several branches of it, are required to integrate or make up the Gospel-spirit, Bonum ex essentiâ integra.
where (though any one eminent defect, that particularly wherein those Disciples offended, were destructive to the Gospel-spirit, Malum ex quolibet defectu, yet) all the several branches of it, Are required to integrate or make up the Gospel-spirit, Bonum ex essentiâ Whole.
And this will be but necessary to this Text, because, that which is here mentioned, is the NONLATINALPHABET spirit in the extent, not only that one part of it that respected the present action;
And this will be but necessary to this Text, Because, that which is Here mentioned, is the Spirit in the extent, not only that one part of it that respected the present actium;
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for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them, are unhappily ignorant of the richest Jewel, that ever came within their reach; They know not, &c. I have as yet given you the Gospel-spirit, in one colour or notion;
for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them, Are unhappily ignorant of the Richest Jewel, that ever Come within their reach; They know not, etc. I have as yet given you the Gospel-spirit, in one colour or notion;
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And you know all, we Ministers ever since are but Ambassadors of Christ, to ingrate, crucifying enemies, Praying them in Christs name and stead, that they would be reconciled, that they that have done the wrong, will vouchsafe to be friends.
And you know all, we Ministers ever since Are but ambassadors of christ, to ingrate, crucifying enemies, Praying them in Christ name and stead, that they would be reconciled, that they that have done the wrong, will vouchsafe to be Friends.
but proceeding from the right principle of unshaken patience, of constant, unmovable meekness, of design to be like our Royal Master-sufferer. (Father forgive them that crucifie me, and go and preach the doctrine of the Kingdom to them, after they have crucified me.
but proceeding from the right principle of unshaken patience, of constant, unmovable meekness, of Design to be like our Royal Master sufferer. (Father forgive them that crucify me, and go and preach the Doctrine of the Kingdom to them, After they have Crucified me.
God that he indue and inspire your hearts with this piece of the Gospel-spirit, so seasonable to your present consultations: And you, that you would not reject my Prayers to God, but open your hearts to receive the return of them,
God that he endue and inspire your hearts with this piece of the Gospel-spirit, so seasonable to your present Consultations: And you, that you would not reject my Prayers to God, but open your hearts to receive the return of them,
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Haters of the Church, Hereticks, Schismaticks, Hypocrites, Irrational Pretenders, Enemies, Contumelious, even to Christ himself, must not presently be assigned the Devils portion, the NONLATINALPHABET, may be yet capable of some mercy, some humanity, not instantly devoted to be sacrifices to our fury. The Gospel-spirit will have thoughts of peace, of reconciliableness toward them.
Haters of the Church, Heretics, Schismatics, Hypocrites, Irrational Pretenders, Enemies, Contumelious, even to christ himself, must not presently be assigned the Devils portion, the, may be yet capable of Some mercy, Some humanity, not instantly devoted to be Sacrifices to our fury. The Gospel-spirit will have thoughts of peace, of reconciliableness towards them.
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and yet this very thought of theirs, the NONLATINALPHABET, is presently checked by Christ, as being against the Gospel-spirit; you know not what spirit you are of.
and yet this very Thought of theirs, the, is presently checked by christ, as being against the Gospel-spirit; you know not what Spirit you Are of.
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Just as they which pretended, though never so falsly, that they were of Christ, have still despised and separated from all others as Novellists, which walked in the Apostles steps and practices;
Just as they which pretended, though never so falsely, that they were of christ, have still despised and separated from all Others as Novelists, which walked in the Apostles steps and practices;
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Secondly, They were Schismaticks in an eminent manner, set up a new separation by themselves, on Mount Gerizim: And farther yet, in the third place, pretended to the only purity and antiquity, they lived where Jacob once lived;
Secondly, They were Schismatics in an eminent manner, Set up a new separation by themselves, on Mount Gerizim: And farther yet, in the third place, pretended to the only purity and antiquity, they lived where Jacob once lived;
and may note to us as an embleme, the true established Protestant Religion of this Kingdom: The Samaritans were great enemies to this, enemies to Jerusalem ;
and may note to us as an emblem, the true established Protestant Religion of this Kingdom: The Samaritans were great enemies to this, enemies to Jerusalem;
that will not joyfully do any thing, that may not directly, or by consequence include sin, toward the extinguishing a fire thus miserably gotten into the veins and bowels of a calamitous Kingdom, is far enough from the Gospel-Spirit, and so NONLATINALPHABET, he knows not, &c. I shall not clearly give you the Gospel-Spirit, unless I proceed from its opposition to Elias his act, to that other, the opposition to the motion of those Disciples, considered in the particular circumstances.
that will not joyfully do any thing, that may not directly, or by consequence include since, towards the extinguishing a fire thus miserably got into the Veins and bowels of a calamitous Kingdom, is Far enough from the Gospel-spirit, and so, he knows not, etc. I shall not clearly give you the Gospel-spirit, unless I proceed from its opposition to Elias his act, to that other, the opposition to the motion of those Disciples, considered in the particular Circumstances.
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and putting in the place, a cool, sedute, and equable temper, to have peace with all men, and chiefly with our selves ▪ NONLATINALPHABET, (an admirable phrase in St. Paul ) to use as much diligence to restore the Earth to peace again,
and putting in the place, a cool, sedute, and equable temper, to have peace with all men, and chiefly with our selves ▪, (an admirable phrase in Saint Paul) to use as much diligence to restore the Earth to peace again,
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And the Gospel-Spirit is directly contrary to this, an allaying, quenching spirit, a gentle lambent flame, that sits on the Apostles heads to enlighten and adorn;
And the Gospel-spirit is directly contrary to this, an allaying, quenching Spirit, a gentle lambent flame, that sits on the Apostles Heads to enlighten and adorn;
and, now it is not, by unprofitable wishes of execration, shews his good will toward it, is quite contrary to the Gospel-spirit, and so NONLATINALPHABET, he knows not, &c. Lastly, Elias was not only rapt to Heaven, but moved on Earth in a Fiery Chariot, NONLATINALPHABET, saith the Author of the Book of Maccabees ;
and, now it is not, by unprofitable wishes of execration, shows his good will towards it, is quite contrary to the Gospel-spirit, and so, he knows not, etc. Lastly, Elias was not only rapt to Heaven, but moved on Earth in a Fiery Chariot,, Says the Author of the Book of Maccabees;
but) Plagues and Ruine upon their persons, (which is absolutely the voice of Revenge, that sulphur-vapor of Hell) he that delighteth in the misery of any part of Gods Image (and so usurps upon that wretched quality, of which we had thought, the Devil had gotten the Monopoly (that of NONLATINALPHABET, joying in the Brother's misery) but now see with horror, is got loose out of that Pit to rave among us;) he that would mischief, if it were in his power,
but) Plagues and Ruin upon their Persons, (which is absolutely the voice of Revenge, that sulphur-vapor of Hell) he that delights in the misery of any part of God's Image (and so usurps upon that wretched quality, of which we had Thought, the devil had got the Monopoly (that of, joying in the Brother's misery) but now see with horror, is god lose out of that Pit to rave among us;) he that would mischief, if it were in his power,
and they must not be curst by Disciples. And he that can now curse even wicked men, who are more distantly the enemies of God, can call for (I say not, discomfiture upon their devices,
and they must not be cursed by Disciples. And he that can now curse even wicked men, who Are more distantly the enemies of God, can call for (I say not, discomfiture upon their devices,
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and that I need not do upon other evidence than is afforded from the Text; the Samaritans were enemies of Christ himself, and were barbarous and inhumane to his person,
and that I need not do upon other evidence than is afforded from the Text; the Samaritans were enemies of christ himself, and were barbarous and inhumane to his person,
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and others like him, David perhaps, &c. in the Old Testament, but is wholly disliked and renounced by Christ under this state of higher Discipline, to which Christians are designed by him in the New. I say, not only for that which concerns our own enemies,
and Others like him, David perhaps, etc. in the Old Testament, but is wholly disliked and renounced by christ under this state of higher Discipline, to which Christians Are designed by him in the New. I say, not only for that which concerns our own enemies,
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which because they cannot do it really, they endeavour in effigie, anathematize, and slaughter them here in this other Calvary, the place for the crucifying of reputations, turning them out of the Communion of their charity, though not of bliss;
which Because they cannot do it really, they endeavour in effigy, anathematise, and slaughter them Here in this other Calvary, the place for the crucifying of reputations, turning them out of the Communion of their charity, though not of bliss;
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Now this so culpable an insolent humour, rashly to pass a condemning sentence, was discernible in the Pharisees, (this Publican, whose profession and trade is forbidden by that Law, and this people that know not that Law, is cursed ) so likewise in the Montanists, (nos spirituales, and all others animales and Psychici ) so in the Romanists (who condemn all but themselves) and in all those generally whose pride and malice conjoined, (most directly contrary to the Gospel-Spirit of humility and charity) doth (prepare them one,
Now this so culpable an insolent humour, rashly to pass a condemning sentence, was discernible in the Pharisees, (this Publican, whose profession and trade is forbidden by that Law, and this people that know not that Law, is cursed) so likewise in the Montanists, (nos spirituales, and all Others animales and Psychics) so in the Romanists (who condemn all but themselves) and in all those generally whose pride and malice conjoined, (most directly contrary to the Gospel-spirit of humility and charity) does (prepare them one,
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that draw the sword upon any, but by the supream Magistrates command, are far enough from the Gospel-Spirit, whatever precedent they can produce to countenance them:
that draw the sword upon any, but by the supreme Magistrates command, Are Far enough from the Gospel-spirit, whatever precedent they can produce to countenance them:
as to so many fiery Satanical-spirited men, and checkt them for that their furious zeal, with an NONLATINALPHABET, &c. The least I can conclude from hence is this, that they that put any to death, by any but perfectly legal process;
as to so many fiery Satanical spirited men, and checked them for that their furious zeal, with an, etc. The least I can conclude from hence is this, that they that put any to death, by any but perfectly Legal process;
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and Christ tells them, that the Gospel-Spirit was of another complexion from that of Elias, NONLATINALPHABET, turn'd to them as he did to Peter, when he said, Get thee behind me Satan ;
and christ tells them, that the Gospel-spirit was of Another complexion from that of Elias,, turned to them as he did to Peter, when he said, Get thee behind me Satan;
And this is the Spirit of Elias, that is of all others, most evidently reprehended and renounced by Christ. The Samaritans, no very sacred persons, added to their habitual constant guilts, at that time to deny common civility of entertainment to Christ himself;
And this is the Spirit of Elias, that is of all Others, most evidently reprehended and renounced by christ. The Samaritans, no very sacred Persons, added to their habitual constant guilts, At that time to deny Common civility of entertainment to christ himself;
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as I remember in Maimonides, him that curses God in the name of an Idol, the NONLATINALPHABET that meet him, kill him, i. e. the zelots permitted, it seems,
as I Remember in Maimonides, him that curses God in the name of an Idol, the that meet him, kill him, i. e. the zealots permitted, it seems,
one of the fruits of the flesh, Gal. v. of the Wisdom that comes not from Heaven, Jam. iii. and in the same, NONLATINALPHABET, a bitter zeal, a gall that will imbitter all that come near it.
one of the fruits of the Flesh, Gal. v. of the Wisdom that comes not from Heaven, Jam. iii. and in the same,, a bitter zeal, a Gall that will embitter all that come near it.
and so embasing, and intimidating, and dejecting the hearts of all the people, that all was at length given up to their fury, Josephus, and any of the learned that have conversed with the Jewish Writers will instruct the enquirer:
and so embasing, and intimidating, and dejecting the hearts of all the people, that all was At length given up to their fury, Josephus, and any of the learned that have conversed with the Jewish Writers will instruct the enquirer:
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And what mischief was done among the Jews by those of that sect, in Josephus, that call'd themselves by that name of Zelots, and withal, took upon them to be the saviours and preservers of the City,
And what mischief was done among the jews by those of that sect, in Josephus, that called themselves by that name of Zealots, and withal, took upon them to be the Saviors and preservers of the city,
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upon which the Apostles remembred the Psamists Prophecy, NONLATINALPHABET, the zeal of Gods house carried him to that act of NONLATINALPHABET, of indignation and punishment upon the transgressors.
upon which the Apostles remembered the Psamists Prophecy,, the zeal of God's house carried him to that act of, of Indignation and punishment upon the transgressors.
and 'tis observable, that though there be practices of this nature mentioned in the story of the New Testament, the stoning of St. Stephen, of St. Paul at Iconium, &c. yet all of them practised by the Jews, and not one that can seem to be blameless,
and it's observable, that though there be practices of this nature mentioned in the story of the New Testament, the stoning of Saint Stephen, of Saint Paul At Iconium, etc. yet all of them practised by the jews, and not one that can seem to be blameless,
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It may very probably be guest by Mattathias his words in that place, that there were no precedents of the zelotick spirit in the Old Testament, but those two;
It may very probably be guest by Mattathias his words in that place, that there were not precedents of the Zelotic Spirit in the Old Testament, but those two;
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and he with some addition, NONLATINALPHABET, In zealing the zeal of the Law, called fire from Heaven upon those that were sent out from Ahazia, to bring him to him.
and he with Some addition,, In Zealing the zeal of the Law, called fire from Heaven upon those that were sent out from Ahazia, to bring him to him.
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and then stood up Phinehas and executed judgment, in the New Translations, may perhaps give some account of that action of his, that upon Phinehas Prayer for God's direction what should be done in that matter, God raised up him in an extraordinary manner to execute judgment on those offenders.) And the other of Elias in the Text,
and then stood up Phinehas and executed judgement, in the New Translations, may perhaps give Some account of that actium of his, that upon Phinehas Prayer for God's direction what should be done in that matter, God raised up him in an extraordinary manner to execute judgement on those offenders.) And the other of Elias in the Text,
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Of this kind, two Examples are by Mattathias cited, 1 Macab. ii. one of Phinces, NONLATINALPHABET that zeal'd a zeal, and in that, run thorough Zimri and Cozbi, and so (as the Captain once answered for the killing the drowsie Sentinel) reliquit quos invenit, found them in unclean embraces,
Of this kind, two Examples Are by Mattathias cited, 1 Maccab. ii. one of Princess, that zealed a zeal, and in that, run through Zimri and Cozbi, and so (as the Captain once answered for the killing the drowsy Sentinel) reliquit quos invenit, found them in unclean embraces,
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In the third place, Elias was the great precedent and example of sharp unjudiciary procedure with Malefactors, which from the common ordinary awards on Criminals in that execution, proceeded Trial,
In the third place, Elias was the great precedent and Exampl of sharp unjudiciary procedure with Malefactors, which from the Common ordinary awards on Criminals in that execution, proceeded Trial,
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and put all to death that will not be their Proselytes, is far enough from the Gospel Spirit that lies visible in the New Testament, ( verbum vehiculum spiritûs, and the preaching of the Word NONLATINALPHABET) and is not infused by dream or whisper,
and put all to death that will not be their Proselytes, is Far enough from the Gospel Spirit that lies visible in the New Testament, (verbum vehiculum spiritûs, and the preaching of the Word) and is not infused by dream or whisper,
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and so first leads captive silly women, (as Mahomet did his Wife) and then a whole Army of Janizaries into a War, to justifie and propagate such delusions,
and so First leads captive silly women, (as Mahomet did his Wife) and then a Whole Army of Janizaries into a War, to justify and propagate such delusions,
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that with Mahomet, pretends a dialogue with God, when he is in an Epileptick fi•, sets off the most ghastly diseases, I shall add, most horrid sins, by undertaking more particular acquaintance and commerce with the Spirit of God, a call from God 's Providence, and extraordinary Commission from Heaven,
that with Mahomet, pretends a dialogue with God, when he is in an Epileptic fi•, sets off the most ghastly diseases, I shall add, most horrid Sins, by undertaking more particular acquaintance and commerce with the Spirit of God, a call from God is Providence, and extraordinary Commission from Heaven,
to some incitation, to do what the New Testament Law will not allow of, he that with the late Fryar in France, pretends to ecstatical revelations, with the Enthusiasts of the last age,
to Some incitation, to do what the New Testament Law will not allow of, he that with the late Friar in France, pretends to ecstatical revelations, with the Enthusiasts of the last age,
as in the brest of every regenerate man, (for the Spirit of Sanctification, and the Spirit of Prophecy, are very distant things) but from the extraordinary revelation of God's Will, many times against the setled rule of duty, acted and animated not as a living creature, by a Soul,
as in the breast of every regenerate man, (for the Spirit of Sanctification, and the Spirit of Prophecy, Are very distant things) but from the extraordinary Revelation of God's Will, many times against the settled Rule of duty, acted and animated not as a living creature, by a Soul,
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and he that thinks it necessary to shed the blood of every enemy of God, whom his censorious faculty hath found guilty of that charge, that is all for the fire from Heaven,
and he that thinks it necessary to shed the blood of every enemy of God, whom his censorious faculty hath found guilty of that charge, that is all for the fire from Heaven,
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because it seldom or never falls out to agree in all circumstances, with the case of any other sinful people, cannot lawfully prescribe to the eradicating of any other (though in our opinion never so great) enemies of God,
Because it seldom or never falls out to agree in all Circumstances, with the case of any other sinful people, cannot lawfully prescribe to the eradicating of any other (though in our opinion never so great) enemies of God,
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not only reveal'd to those Israelites, but that with a peremptory command annext to it, to hate, and kill, and eradicate some of those Nations. Which case,
not only revealed to those Israelites, but that with a peremptory command annexed to it, to hate, and kill, and eradicate Some of those nations. Which case,
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And by it you may conclude, that what Christian soever can indulge himself the enjoyment of that hellish sensuality, that of revenge, or retributing of injuries;
And by it you may conclude, that what Christian soever can indulge himself the enjoyment of that hellish sensuality, that of revenge, or retributing of injuries;
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From whence I may sure conclude, that the Ego autem, of not retaliating, or revenging of injuries, (for that is sure the meaning of the NONLATINALPHABET, which we render resist not evil ) the strict precept of loving, and blessing, and praying for Enemies, and the like, is more clearly preceptive, and so more indispensably obligatory to us Christians,
From whence I may sure conclude, that the Ego autem, of not retaliating, or revenging of injuries, (for that is sure the meaning of the, which we render resist not evil) the strict precept of loving, and blessing, and praying for Enemies, and the like, is more clearly preceptive, and so more indispensably obligatory to us Christians,
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and so still Christ 's were additions, if not of the substance, yet of light and lustre, and consequently, improvements of the obligation to obedience, in us Christians, who injoy that light,
and so still christ is were additions, if not of the substance, yet of Light and lustre, and consequently, improvements of the obligation to Obedience, in us Christians, who enjoy that Light,
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or if they refer to the Pharisees glosses, (as some others of them possibly may do) then do those glosses of those Pharisees (who were none of the loosest, nor ignorantest persons among them;
or if they refer to the Pharisees Glosses, (as Some Others of them possibly may do) then do those Glosses of those Pharisees (who were none of the loosest, nor ignorantest Persons among them;
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which if they be interpreted of Moses Law, (as many of the particulars are evidently taken out of the Decalogue, Thou shalt not kill, commit adultery, perjury,) Christs are then clearly superadditions unto Moses ;
which if they be interpreted of Moses Law, (as many of the particulars Are evidently taken out of the Decalogue, Thou shalt not kill, commit adultery, perjury,) Christ Are then clearly superadditions unto Moses;
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So that two things will be observable, which make a difference betwixt the Legal, and the Gospel Spirit : 1. That some Precepts of Christ now clearly (and with weight upon them) delivered by Christ, were,
So that two things will be observable, which make a difference betwixt the Legal, and the Gospel Spirit: 1. That Some Precepts of christ now clearly (and with weight upon them) Delivered by christ, were,
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Wilt thou do as he did? It will then be necessary to shew you the peculiarity of the Gospel Spirit by its opposition to that of Elias, which is manifold;
Wilt thou do as he did? It will then be necessary to show you the peculiarity of the Gospel Spirit by its opposition to that of Elias, which is manifold;
You that would have fire from Heaven, do it upon this one ignorance, You know not, &c. I begin first with the first of these, That there is a Peculiar Spirit that Christians are of:
You that would have fire from Heaven, do it upon this one ignorance, You know not, etc. I begin First with the First of these, That there is a Peculiar Spirit that Christians Are of:
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and that with an NONLATINALPHABET on NONLATINALPHABET not NONLATINALPHABET, but NONLATINALPHABET, you Disciples, you Christians, You know not what spirit you are of.
and that with an on not, but, you Disciples, you Christians, You know not what Spirit you Are of.
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and observe, and take care nequid contra pietat•m ▪ so it were to be wished, that every man on whom the Name of Christ is called, had some assistant Angel, some NONLATINALPHABET, be it conscience, be it the remembrance of what I now say unto him, to interpose in all, especially the visible undertakings of the life, nequid contra spiritum Evangobi, that nothing be ventured on,
and observe, and take care Necquid contra pietat•m ▪ so it were to be wished, that every man on whom the Name of christ is called, had Some assistant Angel, Some, be it conscience, be it the remembrance of what I now say unto him, to interpose in all, especially the visible undertakings of the life, Necquid contra spiritum Evangobi, that nothing be ventured on,
so the damage that is consequent to this infelicity is never fully aggrava•ed, but by putting into the Bill against it, all the Sins of the whole life,
so the damage that is consequent to this infelicity is never Fully aggrava•ed, but by putting into the Bill against it, all the Sins of the Whole life,
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as those that have influence on practice. The prime ingredient in the making up a wise man, saith Aristotle in his Metaphysicks, is to be well advised NONLATINALPHABET, what doubts must first be made, what ignorances earliest provided for:
as those that have influence on practice. The prime ingredient in the making up a wise man, Says Aristotle in his Metaphysics, is to be well advised, what doubts must First be made, what ignorances earliest provided for:
than that excellent Sermon of Christ upon the Mount, that NONLATINALPHABET, as Chrysostom calls it, That top-pitch of Divine Philosophy, worthy to be imprinted in every mans heart;
than that excellent Sermon of christ upon the Mount, that, as Chrysostom calls it, That top-pitch of Divine Philosophy, worthy to be imprinted in every men heart;
the peaceable fruit• of righteousness, an eternal weight of glory hereafter. Which God of his infinite mercy grant, thorough the merit and promise of his Son.
the peaceable fruit• of righteousness, an Eternal weight of glory hereafter. Which God of his infinite mercy grant, through the merit and promise of his Son.
to that other Mount with the same Christ, and be transfigured after him to that spirit of humility, spirit of meekness, spirit of all kind of mercifulness ;
to that other Mount with the same christ, and be transfigured After him to that Spirit of humility, Spirit of meekness, Spirit of all kind of mercifulness;
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a wonderful deliverance, it seems, to get clear from that ▪ And what an Ocean of fishes heads, may appear one day gaping on some Men, I have no joy to tell;
a wondered deliverance, it seems, to get clear from that ▪ And what an Ocean of Fish Heads, may appear one day gaping on Some Men, I have no joy to tell;
And then to shed the blood of Christians, when blood may be spared, what an hideous thing it is, you may guess by that Emperor, that having beheaded a Christian, was by the sight of a fishes head that came to his Table so astonished, phansying, that it was the head of that slaughtered Christian gaping on him, that he scarce recovered to his wits;
And then to shed the blood of Christians, when blood may be spared, what an hideous thing it is, you may guess by that Emperor, that having beheaded a Christian, was by the sighed of a Fish head that Come to his Table so astonished, fancying, that it was the head of that slaughtered Christian gaping on him, that he scarce recovered to his wits;
Where yet this still remains as an infallible resolution, that Wars are to be used like the Regia Medicamenta, never but when the Physician sees there is no other means available;
Where yet this still remains as an infallible resolution, that Wars Are to be used like the Regia Medicamenta, never but when the physician sees there is no other means available;
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Though that all War is not unlawfull, will appear by John Baptists address to the Soldiers, who gave rides to regulate their Militia, but did not disband them;
Though that all War is not unlawful, will appear by John Baptists address to the Soldiers, who gave rides to regulate their Militia, but did not disband them;
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Indeed, very few kinds of War there are, that will be justified by Gospel-principles. It was truly said, (though by a rough Soldier) That if the Lord of Hosts were permited to sit in the Council of War, there would soon be a cessation of Arms, and disbanding of Armies :
Indeed, very few Kinds of War there Are, that will be justified by gospel principles. It was truly said, (though by a rough Soldier) That if the Lord of Hosts were permitted to fit in the Council of War, there would soon be a cessation of Arms, and disbanding of Armies:
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and so, to call fire from Heaven upon Samaritans, is (by accommodation at least) to pretend God, or Heaven, or Religion, for the cause of War, which of all things hath least to do it,
and so, to call fire from Heaven upon Samaritans, is (by accommodation At least) to pretend God, or Heaven, or Religion, for the cause of War, which of all things hath least to do it,
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Believe it, they would not be able to do it in this manner, prove such fiery boutefeus, if they were not inflamed from beneath, if they were not set on fire by Hell.
Believe it, they would not be able to do it in this manner, prove such fiery boutefeus, if they were not inflamed from beneath, if they were not Set on fire by Hell.
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These Tares so apt for burning, are sowed by Satan, the Enemy-man. From whence come Wars and strivings among you, NONLATINALPHABET, Wars of all sizes, are they not from your lusts, that war in your flesh? saith St. James. The lusts from the Flesh,
These Tares so apt for burning, Are sowed by Satan, the Enemy-man. From whence come Wars and strivings among you,, Wars of all sizes, Are they not from your Lustiest, that war in your Flesh? Says Saint James. The Lustiest from the Flesh,
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And what may that signifie to us? Why, fire you know is the embleme of a Civil War, which is called a NONLATINALPHABET, a combustion, or, being farther broken out into flames, a conflagration ;
And what may that signify to us? Why, fire you know is the emblem of a Civil War, which is called a, a combustion, or, being farther broken out into flames, a conflagration;
To retire from this Common, to the Inclosure, and to go no farther than the Texts suggests to me, To call fire from Heaven upon Samaritans, is here acknowledged the effect of the NONLATINALPHABET, the want of knowledge, or consideration of the quality of their spirit.
To retire from this Common, to the Enclosure, and to go no farther than the Texts suggests to me, To call fire from Heaven upon Samaritans, is Here acknowledged the Effect of the, the want of knowledge, or consideration of the quality of their Spirit.
such, the doing any kind of evil, that the greatest or publickest good may come, designing of Rapine or Blood to the sanctifiedst end, which St. Paul and Peaceableness would never endure;
such, the doing any kind of evil, that the greatest or publickest good may come, designing of Rapine or Blood to the sanctifiedst end, which Saint Paul and Peaceableness would never endure;
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such, the judging and censuring mens thoughts and intentions any further than their actions inforce, most unreconcileable with the forgiving part of mercifulness ;
such, the judging and censuring men's thoughts and intentions any further than their actions enforce, most unreconcilable with the forgiving part of mercifulness;
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but this may be the last instant wherein thou canst repent, the next sin may benumb or fear thy heart, that even the pangs of death shall come on thee insensibly;
but this may be the last instant wherein thou Canst Repent, the next since may benumb or Fear thy heart, that even the pangs of death shall come on thee insensibly;
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and then I say, it is possible, that thou that hitherto hast gone on in habituate, stupid, customary rebellions, mayst be now at this minute, arrived to this pitch, That if thou run on one pace farther, thou art engaged for ever past recovery.
and then I say, it is possible, that thou that hitherto hast gone on in habituate, stupid, customary rebellions, Mayest be now At this minute, arrived to this pitch, That if thou run on one pace farther, thou art engaged for ever past recovery.
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But when that which must save us, must be a work of the Soul, and a gift of God, how can we promise our selves, that God will be so merciful, whom we have till then contemned,
But when that which must save us, must be a work of the Soul, and a gift of God, how can we promise our selves, that God will be so merciful, whom we have till then contemned,
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perhaps a Lethargy may be our fate, and then, what life or spirits even for that? perhaps a Fever may send us away raving, in no case to name God, but only in oaths and curses ;
perhaps a Lethargy may be our fate, and then, what life or spirits even for that? perhaps a Fever may send us away raving, in no case to name God, but only in Oaths and curses;
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O then what power and energy? what force and strong efficacy, would there be in this voice from God? Why will you die? I am resolved, that heart that were truly sensible of it, that were prepared seasonably by all these circumstances to receive it, would find such inward vigor and spirit from it, that it would strike death dead in that one minute;
O then what power and energy? what force and strong efficacy, would there be in this voice from God? Why will you die? I am resolved, that heart that were truly sensible of it, that were prepared seasonably by all these Circumstances to receive it, would find such inward vigor and Spirit from it, that it would strike death dead in that one minute;
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as it were battered with thundering and lightning, and besieged with fire, where the next throw or plunge of thy disease, may possibly separate thy soul from thy body,
as it were battered with thundering and lightning, and besieged with fire, where the next throw or plunge of thy disease, may possibly separate thy soul from thy body,
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Do but lay this one circumstance to your hearts, do but suppose your selves on a Bed of sickness, laid at with a violent burning Fever, such a one as shall finally consume the whole world,
Do but lay this one circumstance to your hearts, do but suppose your selves on a Bed of sickness, laid At with a violent burning Fever, such a one as shall finally consume the Whole world,
and if you stand out, the battery will begin suddenly, and with it the horrendum est, Heb. x. 31. It is a fearful, hideous thing to fall into the hands of the living God:
and if you stand out, the battery will begin suddenly, and with it the horrendum est, Hebrew x. 31. It is a fearful, hideous thing to fallen into the hands of the living God:
and whilst it is not too late, submit your selves, that you may not be forced as Rebels and Outlaws, but submit as Servants. This perhaps may be your last parley for peace ;
and while it is not too late, submit your selves, that you may not be forced as Rebels and Outlaws, but submit as Servants. This perhaps may be your last parley for peace;
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which are, That as you have thus long been enemies to God, proclaiming hostility, and perpetually opposing every merciful will of his by that wilfulness ;
which Are, That as you have thus long been enemies to God, proclaiming hostility, and perpetually opposing every merciful will of his by that wilfulness;
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And that shall be by way of Treaty, as an Ambassador sent from God, that you will lay down your arms, that you will be content to be friends with God, and accept of fair terms of composition ;
And that shall be by Way of Treaty, as an Ambassador sent from God, that you will lay down your arms, that you will be content to be Friends with God, and accept of fair terms of composition;
It were tedious to observe and describe the several ways that our devilish sagacity hath found out, to speed our selves to damnation, to make quicker dispatch in that unhappy rode,
It were tedious to observe and describe the several ways that our devilish sagacity hath found out, to speed our selves to damnation, to make quicker dispatch in that unhappy road,
We have all married a Wife, espoused our selves to some amiable delight or other; we cannot, we will not come. The Devil is wiser in his generation than we;
We have all married a Wife, espoused our selves to Some amiable delight or other; we cannot, we will not come. The devil is Wiser in his generation than we;
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nothing in our whole lives we are so sollicitous for, as to get off fairly, to have made a cleanly Apology to the invitations of God's Spirit, and yet for a need, rather than go, we will venture to be unmannerly:
nothing in our Whole lives we Are so solicitous for, as to get off fairly, to have made a cleanly Apology to the invitations of God's Spirit, and yet for a need, rather than go, we will venture to be unmannerly:
So that Chrysostom would not wonder at the voice that cryed, O Altar, Altar, hear the voice of the Lord, because Jeroboam 's heart was harder than that;
So that Chrysostom would not wonder At the voice that cried, Oh Altar, Altar, hear the voice of the Lord, Because Jeroboam is heart was harder than that;
It is not David 's Musick, that exorcised and quieted Saul 's evil spirit, nor Pythagora 's Spondees that tamed a man, NONLATINALPHABET, set him right in his wits for ever, that can work any effect on a fleshy heart:
It is not David is Music, that exorcised and quieted Saul is evil Spirit, nor Pythagoras is Spondees that tamed a man,, Set him right in his wits for ever, that can work any Effect on a fleshy heart:
It may work so much miracle, as Simon Magus is said to have done, who undertook to raise the dead, give motion to the head, make the eyes look up, or the tongue speak;
It may work so much miracle, as Simon Magus is said to have done, who undertook to raise the dead, give motion to the head, make the eyes look up, or the tongue speak;
if this Will, the stronger and more active part of the Soul remain carnal, either in indulgence to many, or, which is the snare of judicious men in chief, of some one prime sin,
if this Will, the Stronger and more active part of the Soul remain carnal, either in indulgence to many, or, which is the snare of judicious men in chief, of Some one prime since,
So then, if the will, either by nature, or custom of sinning, by familiarity and acquaintance, making them dote on sensual objects, otherwise unamiable;
So then, if the will, either by nature, or custom of sinning, by familiarity and acquaintance, making them dote on sensual objects, otherwise unamiable;
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yet if the heart have not joyned in the conception, if the seed sown have not taken root and drawn nourishment from the will, it is but an aerial or phantastical birth,
yet if the heart have not joined in the conception, if the seed sown have not taken root and drawn nourishment from the will, it is but an aerial or fantastical birth,
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So that, be your brains never so swelled and puft up with perswasions of Christ our Saviour, be they so big that they are ready to lye in, and travail of Christ, as Jove 's did of Minerva in the Poem;
So that, be your brains never so swelled and puffed up with persuasions of christ our Saviour, be they so big that they Are ready to lie in, and travail of christ, as Jove is did of Minerva in the Poem;
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For Faith, the only means by which Christ lives and dwells in us, Ephes. iii. 17. is to be seated in the heart, i. e. the will and affections, according to the express words, That Christ may dwell in your hearts by faith.
For Faith, the only means by which christ lives and dwells in us, Ephesians iii. 17. is to be seated in the heart, i. e. the will and affections, according to the express words, That christ may dwell in your hearts by faith.
yet if the heart be but carnal, if it have any thing much of that lust of the flesh, 1 John ii. 15. in its composition, it will be hard for the spiritual life to be conceived in that man.
yet if the heart be but carnal, if it have any thing much of that lust of the Flesh, 1 John ii. 15. in its composition, it will be hard for the spiritual life to be conceived in that man.
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or that way-side, or at best stony ground, in Christ 's phrase, is the only stop and delay in begetting of life within us, the only cause of either barrenness or hard travail in the Spirit. Be the brain never so soft and pliable, never so waxy and capable of impressions ;
or that wayside, or At best stony ground, in christ is phrase, is the only stop and Delay in begetting of life within us, the only cause of either Barrenness or hard travail in the Spirit. Be the brain never so soft and pliable, never so waxy and capable of impressions;
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but weigh and sink even into Hell, will still be carcass and corruption; Damnation is his birth-right, Ecclus. xx. 25. And it is impossible, though not absolutely;
but weigh and sink even into Hell, will still be carcase and corruption; Damnation is his birthright, Ecclus xx. 25. And it is impossible, though not absolutely;
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and the sensiblest reason he gives for it, is NONLATINALPHABET, the hardness of the Womb, which is like dry earth, that will not presently give any nourishment to either seed or plant;
and the sensiblest reason he gives for it, is, the hardness of the Womb, which is like dry earth, that will not presently give any nourishment to either seed or plant;
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Beloved, it will certainly much conduce to our edification, instead of this speculation (whose grounds or truth, I will not now examine) to fix this practical theorem in our hearts, that the will of man is the principal cause of all our evil, that death either as it is the punishment of sin, eternal death,
beloved, it will Certainly much conduce to our edification, instead of this speculation (whose grounds or truth, I will not now examine) to fix this practical theorem in our hearts, that the will of man is the principal cause of all our evil, that death either as it is the punishment of since, Eternal death,
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the same excuses which we have for having sinned formerly, we have for continuing still, and so are generally better prepared for Apologies, than Reformation.
the same excuses which we have for having sinned formerly, we have for Continuing still, and so Are generally better prepared for Apologies, than Reformation.
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It were easie to multiply arguments on this theme, and from every minute of our lives, to discern some pawn and evidence of Gods fatherly will and desire that we should live.
It were easy to multiply Arguments on this theme, and from every minute of our lives, to discern Some pawn and evidence of God's fatherly will and desire that we should live.
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Oh that we were as witty and sagacious in our spiritual estate! then it were easie for those sparks which we so often either contemn or stifle, to thrive within us,
O that we were as witty and sagacious in our spiritual estate! then it were easy for those sparks which we so often either contemn or stifle, to thrive within us,
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as to observe, as near as we can, when thus the Spirit appears to us; to collect and muster up the most lively, quick-sighted, sprightfullest of our faculties ;
as to observe, as near as we can, when thus the Spirit appears to us; to collect and muster up the most lively, quick-sighted, sprightfullest of our faculties;
In this behalf, all that I desire of you is, First, to consider, that though our regeneration be a miracle, yet there are degrees of miracles, and thou hast no reason to expect, that the greatest and strongest miracle in the world, shall in the highest degree be shewed in thy Salvation. Who art thou, that G•• should take such extraordinary pains with thee?
In this behalf, all that I desire of you is, First, to Consider, that though our regeneration be a miracle, yet there Are Degrees of Miracles, and thou hast no reason to expect, that the greatest and Strongest miracle in the world, shall in the highest degree be showed in thy Salvation. Who art thou, that G•• should take such extraordinary pains with thee?
other more calm, and less boysterous influences, which if they were received into an honest heart, might prove semen immortalitatis, and in time encrease, and grow up to immortality.
other more Cam, and less boisterous influences, which if they were received into an honest heart, might prove semen immortalitatis, and in time increase, and grow up to immortality.
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But that which is to my present purpose, is only this, That God hath also other manners and ways of working, which are truly to be said to have descended from Heaven,
But that which is to my present purpose, is only this, That God hath also other manners and ways of working, which Are truly to be said to have descended from Heaven,
True it is, the Spirit is an omnipotent Agent, which can so invisibly infuse and insinuate its virtue through the inward man, that the whole most enraged adversary shall presently fall to the earth, Act. ix. the whole carnal man lie prostrate, and the sinner be without delay converted;
True it is, the Spirit is an omnipotent Agent, which can so invisibly infuse and insinuate its virtue through the inward man, that the Whole most enraged adversary shall presently fallen to the earth, Act. ix. the Whole carnal man lie prostrate, and the sinner be without Delay converted;
the day of Vengeance shall instruct your Souls, that it was sent from God, and since it was once refused, hath been kept in store, not to upbraid, but damn you.
the day of Vengeance shall instruct your Souls, that it was sent from God, and since it was once refused, hath been kept in store, not to upbraid, but damn you.
Our many sudden, shortwinded Ejaculations toward Heaven, our frequent, but weak inclinations to good, our ephemerous wishes, that no man can distinguish from true piety, but by their sudden death;
Our many sudden, shortwinded Ejaculations towards Heaven, our frequent, but weak inclinations to good, our ephemerous wishes, that no man can distinguish from true piety, but by their sudden death;
Thus far it will be seasonable and profitable for you to know, that many other Illuminations and holy Graces are to he imputed to Gods Spirit, besides that by which we are effectually converted.
Thus Far it will be seasonable and profitable for you to know, that many other Illuminations and holy Graces Are to he imputed to God's Spirit, beside that by which we Are effectually converted.
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that every sound and whispering of this Spirit, which r•stles either about our ears, or in our hearts, (as the Philosopher saith, Tecum est, intus est) when it breaths,
that every found and whispering of this Spirit, which r•stles either about our ears, or in our hearts, (as the Philosopher Says, Tecum est, intus est) when it breathes,
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but that it was more expedient to send the Spirit to speak those things powerfully to our hearts, which often and in vain had been sounded in our ears.
but that it was more expedient to send the Spirit to speak those things powerfully to our hearts, which often and in vain had been sounded in our ears.
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so that a Man would guess from the xvi Chapter of St. John, and Vers. 7. that if it had not been for that, Christ had tarried amongst us till this time;
so that a Man would guess from the xvi Chapter of Saint John, and Vers. 7. that if it had not been for that, christ had tarried among us till this time;
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'Tis but your good fortune, that you are not now at the same work with the old Gentiles, or present Indians, a worshipping either Jupiter, or the Sun! 'Twas a shrewd speech of Clemens, that the life of every unregenerate Man, is an Heathen-life;
It's but your good fortune, that you Are not now At the same work with the old Gentiles, or present Indians, a worshipping either Jupiter, or the Sun! 'Twas a shrewd speech of Clemens, that the life of every unregenerate Man, is an Heathen life;
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Do but examine your selves on this one Interrogatory, whether this calling the Gentiles, hath found any effect in your hearts, any influence on your lives;
Do but examine your selves on this one Interrogatory, whither this calling the Gentiles, hath found any Effect in your hearts, any influence on your lives;
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then have we advanced but the further toward Hell; we are still but Heathen Gospellers; our Christian Infidelity and practical Atheism, will but help to charge their guilt upon us,
then have we advanced but the further towards Hell; we Are still but Heathen Evangelists; our Christian Infidelity and practical Atheism, will but help to charge their guilt upon us,
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to prove our selves Christians in grain, so fixed and established, that all the Devils in Hell shall not be able to reduce us again to that abhorred condition.
to prove our selves Christians in grain, so fixed and established, that all the Devils in Hell shall not be able to reduce us again to that abhorred condition.
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for our deliverance from the guilt and reign of that second Original sin, that Heathenism of our Ancestors, and Catholick damnation, that Sixteen hundred years ago we were all involv'd in.
for our deliverance from the guilt and Reign of that second Original since, that Heathenism of our Ancestors, and Catholic damnation, that Sixteen hundred Years ago we were all involved in.
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never dreaming it possible, till it was effected, as may appear, Eph. iii. 10. This was the Mystery, which from the beginning of the World had been hid in God, V. 9. One of God 's Cabinet Counsels, a Mercy decreed in secret, that no Creature ever wish of, till it was performed.
never dreaming it possible, till it was effected, as may appear, Ephesians iii. 10. This was the Mystery, which from the beginning of the World had been hid in God, V. 9. One of God is Cabinet Counsels, a Mercy decreed in secret, that no Creature ever wish of, till it was performed.
and for all that, he is much troubled about the NONLATINALPHABET, their prophaneness and uncleanness, that they were not fit for an Apostle to defile himself about their Conversion.
and for all that, he is much troubled about the, their profaneness and uncleanness, that they were not fit for an Apostle to defile himself about their Conversion.
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Peter was so resolv'd of the point, that the whole succession of the Gentiles should be damned, that God could scarce perswade him to go and Preach to one of them, Act. x. He was fain to be cast into a Trance, and see a Vision about it;
Peter was so resolved of the point, that the Whole succession of the Gentiles should be damned, that God could scarce persuade him to go and Preach to one of them, Act. x. He was fain to be cast into a Trance, and see a Vision about it;
And lastly, consider how they were hook'd in by the Devil, to joyn in crucifying of Christ, that they might be guilty of that bloud which might otherwise have saved them,
And lastly, Consider how they were hooked in by the devil, to join in crucifying of christ, that they might be guilty of that blood which might otherwise have saved them,
A second Argument of God 's good meaning towards us, of his willingness that we should live, is the calling of the Gentiles, the dispatching of Posts and Heralds over the whole ignorant Heathen World,
A second Argument of God is good meaning towards us, of his willingness that we should live, is the calling of the Gentiles, the dispatching of Posts and Heralds over the Whole ignorant Heathen World,
We begin our journey betimes, lest we should be forestall'd, and had rather venture a throng or crowd in Hell, than to expect that glorious liberty of the Sons of God. 'Tis to be feared, that at the day of Judgment, when each Body comes to accompany its Soul in torment, Hell must be let out,
We begin our journey betimes, lest we should be forestalled, and had rather venture a throng or crowd in Hell, than to expect that glorious liberty of the Sons of God. It's to be feared, that At the day of Judgement, when each Body comes to accompany its Soul in torment, Hell must be let out,
all his engines and arts of torment should be busied upon himself, and his whole exercise to curse Christ for ever, that hath thus deprived him of Associates. But alas!
all his Engines and arts of torment should be busied upon himself, and his Whole exercise to curse christ for ever, that hath thus deprived him of Associates. But alas!
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so far from possibility of a treacherous intent, or double dealing, that if I were an Heathen, nay a Devil, I would bestow no other appellation on the Christians God, than what the Author of the Book of Wisdom doth so often, NONLATINALPHABET the friend, or the lover of Souls. But this is a vulgar,
so Far from possibility of a treacherous intent, or double dealing, that if I were an Heathen, nay a devil, I would bestow no other appellation on the Christians God, than what the Author of the Book of Wisdom does so often, the friend, or the lover of Souls. But this is a Vulgar,
as Manna is called in the sixth of Wisdom, NONLATINALPHABET, Bread baked, and sent down ready from Heaven, Wisd. xvi. 20. to drop it in our mouths, and exact nothing of us, but to accept of it:
as Manna is called in the sixth of Wisdom,, Bred baked, and sent down ready from Heaven, Wisdom xvi. 20. to drop it in our mouths, and exact nothing of us, but to accept of it:
Brachium Domini, The Arm of the Lord, as Isaiah calls our Saviour, Isa. liii. Nay, to send down his very Bowels amongst us, to witness his compassion ;
Brachium Domini, The Arm of the Lord, as Isaiah calls our Saviour, Isaiah liii. Nay, to send down his very Bowels among us, to witness his compassion;
as some have been so hold to say, that God himself had no other means, besides this, in his Store-house of miracles, to save us, without intrenching on some one of his Attributes ) for God then to find out a course that we could never prompt him to, being solicited to it by nothing in us,
as Some have been so hold to say, that God himself had no other means, beside this, in his Storehouse of Miracles, to save us, without entrenching on Some one of his Attributes) for God then to find out a course that we could never prompt him to, being solicited to it by nothing in us,
Christ 's suffering being in effect the destruction of his Kingdom, his death ou• Triumph over Hell, and his Cross our Trophy. By this you may discern what a miracle of God 's love was this giving of his Son ;
christ is suffering being in Effect the destruction of his Kingdom, his death ou• Triumph over Hell, and his Cross our Trophy. By this you may discern what a miracle of God is love was this giving of his Son;
as in the Epistle ascribed to Ignatius the Martyr, and directed to the Philippians, 'tis observed, that whilst he was at a pretty distance, NONLATINALPHABET, the Devil hastned the structure of Christs Cross, as much as he could;
as in the Epistle ascribed to Ignatius the Martyr, and directed to the Philippians, it's observed, that while he was At a pretty distance,, the devil hastened the structure of Christ Cross, as much as he could;
when Christ was born, he would have been rid of him betimes, musters all his forces, Pharisees and People, Herods and Pilates, Rome and Jerusalem, and all the friends he had in the World, to make away with him;
when christ was born, he would have been rid of him betimes, musters all his forces, Pharisees and People, Herods and Pilate's, Room and Jerusalem, and all the Friends he had in the World, to make away with him;
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as if the Devil had out of policy faln before Adam, or rather descended, and that in post, like lightning, Luke x. 18. lest if his journey from Heaven, had been to have been performed after, some other Creature should have intercepted him of his prey.
as if the devil had out of policy fallen before Adam, or rather descended, and that in post, like lightning, Lycia x. 18. lest if his journey from Heaven, had been to have been performed After, Some other Creature should have intercepted him of his prey.
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that hideous Old Testament, NONLATINALPHABET, Eccles. xiv. 12. The Testament of Hell, or in the mercifulest construction, the Covenant of Grace had passed on us, naturally then (what infidelity now makes us) condemned already;
that hideous Old Testament,, Eccles. xiv. 12. The Testament of Hell, or in the mercifulest construction, the Covenant of Grace had passed on us, naturally then (what infidelity now makes us) condemned already;
We were all cast out in the open field, to the loathing of our persons, in the day that we were born, Ezek. xvi. 5. ready for all the Vultures infernal to fix on;
We were all cast out in the open field, to the loathing of our Persons, in the day that we were born, Ezekiel xvi. 5. ready for all the Vultures infernal to fix on;
It had been but passing us by, the taking no notice of us, the leaving of us in our blood, Ezek. xvi. and then, Hell had presently opened its mouth upon us.
It had been but passing us by, the taking no notice of us, the leaving of us in our blood, Ezekiel xvi. and then, Hell had presently opened its Mouth upon us.
some few of which we will insist on. And first, and principally, the sending of his Son; 1 John iv. 9. In this was manifest the love of God toward us, because that God sent his only begotten Son into the World, that we might live through him.
Some few of which we will insist on. And First, and principally, the sending of his Son; 1 John iv. 9. In this was manifest the love of God towards us, Because that God sent his only begotten Son into the World, that we might live through him.
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Now there is no way to demonstrate this willingness of God that we should live, à priori, or by any thing either in God or us, preexistent as the cause of it,
Now there is no Way to demonstrate this willingness of God that we should live, à priori, or by any thing either in God or us, preexistent as the cause of it,
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every action an interpreter of his Word. So that howsoever he reveals himself, either in his Scripture, or his Works, so certainly he wisheth and intends to us in his secret Counsels. Every protestation of his love, every indignation at our stubbornness, every mercy confer'd on us,
every actium an interpreter of his Word. So that howsoever he reveals himself, either in his Scripture, or his Works, so Certainly he wishes and intends to us in his secret Counsels. Every protestation of his love, every Indignation At our stubbornness, every mercy conferred on us,
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Our proceedings will be more Christian, if we take for a ground or principle, that scorns to be beholding to an Artist for a proof, that every word of God is an argument of his Will ;
Our proceedings will be more Christian, if we take for a ground or principle, that scorns to be beholding to an Artist for a proof, that every word of God is an argument of his Will;
Amongst all other prejudices and mis-conceits that our phansie can entertain of God, I conceive not any so frequent or injurious to his Attributes, as to imagin him to deal double with Man-kind in his Word ;
among all other prejudices and misconceits that our fancy can entertain of God, I conceive not any so frequent or injurious to his Attributes, as to imagine him to deal double with Mankind in his Word;
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First, Gods willingness that we should be saved ; Secondly, Mans wilfulness toward his own damnation. And of these plainly to your hearts, not your ears ;
First, God's willingness that we should be saved; Secondly, men wilfulness towards his own damnation. And of these plainly to your hearts, not your ears;
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like the swine, which formerly our Wills were resembled to, Luke viii. 33. running full speed down a steep place into the Lake. And these are like to prove the parts of my insuing discourse;
like the Swine, which formerly our Wills were resembled to, Lycia viii. 33. running full speed down a steep place into the Lake. And these Are like to prove the parts of my ensuing discourse;
And then secondly, Why will you die? Mans resoluteness and stubborn wretchlesness towards his own ruine, rushing or tumbling as in a praecipice violently to Hell,
And then secondly, Why will you die? men resoluteness and stubborn wretchlessness towards his own ruin, rushing or tumbling as in a precipice violently to Hell,
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and will not be more powerfully inforced on you from any place of Scripture, than the Text which I have read to you, Why will ye die? It is God speaks it,
and will not be more powerfully enforced on you from any place of Scripture, than the Text which I have read to you, Why will you die? It is God speaks it,
So that in brief, the issue of all, is this, there is an infinite opposition and thwarting, a profest combate and bandying of forces betwixt the will of Man,
So that in brief, the issue of all, is this, there is an infinite opposition and thwarting, a professed combat and bandying of forces betwixt the will of Man,
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But now at last, the Devil and all the Atheism in the World, being at last exorcised and banished out of the Brain, by the evidence and power of truth, hath like the Legion, Luke viii.
But now At last, the devil and all the Atheism in the World, being At last exorcised and banished out of the Brain, by the evidence and power of truth, hath like the Legion, Lycia viii.
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proud and high imaginations out-bidding Heaven and God. These were a long while forged in the Brain, when instead of the acknowledgment of one true God, all Monsters of Atheism filled the understanding, sometimes with a multitude and shole of gods;
proud and high Imaginations out-bidding Heaven and God. These were a long while forged in the Brain, when instead of the acknowledgment of one true God, all Monsters of Atheism filled the understanding, sometime with a multitude and shoal of God's;
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and the arm of flesh grown stout, began to reproach and challenge, and even assault the God of Heaven. But the success of that boldness cost so dear, that we have ever since been discouraged from such open proud attempts.
and the arm of Flesh grown stout, began to reproach and challenge, and even assault the God of Heaven. But the success of that boldness cost so dear, that we have ever since been discouraged from such open proud attempts.
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if for all our endeavors and pains it may appear to us, that this kind of evil spirit will not be cast out, save only by Fasting and Prayer: Then have we yet that remedy left,
if for all our endeavors and pains it may appear to us, that this kind of evil Spirit will not be cast out, save only by Fasting and Prayer: Then have we yet that remedy left,
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To gather up all on the Clue: Christ is now offered to you as a Jesus: The times and sins of your Heathenism and unbelief, God winked at, Acts xvii. 30. The Spirit proclaims all this by the Word to your hearts;
To gather up all on the clue: christ is now offered to you as a jesus: The times and Sins of your Heathenism and unbelief, God winked At, Acts xvii. 30. The Spirit proclaims all this by the Word to your hearts;
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All this I have said, not to discourage any tender, languishing Soul, but by representing the horrors of death to you now in health, to instruct you in the doctrine of Mortality betimes,
All this I have said, not to discourage any tender, languishing Soul, but by representing the horrors of death to you now in health, to instruct you in the Doctrine of Mortality betimes,
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Such inclinations that either hover in the Brain only, or float on the Surface of the Heart, are but like those wavering, temporary thoughts, Jam. i. 6. Like a wave of the Sea, driven by the wind and tost ;
Such inclinations that either hover in the Brain only, or float on the Surface of the Heart, Are but like those wavering, temporary thoughts, Jam. i. 6. Like a wave of the Sea, driven by the wind and tossed;
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If he that on his Death-bed hath made his solemnest, severest Vows, should but recover to a possibility of enjoying those delights which now have given him over, I much fear his fiercest resolutions would be soon out-dated.
If he that on his Deathbed hath made his solemnest, Severest Vows, should but recover to a possibility of enjoying those delights which now have given him over, I much Fear his Fiercest resolutions would be soon outdated.
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yet how knows he, whether it is only fear of death, and a conviction, that in spight of his teeth, he must now sin no longer, that hath wrought these inclinations, produced this faith in him.
yet how knows he, whither it is only Fear of death, and a conviction, that in spite of his teeth, he must now sin no longer, that hath wrought these inclinations, produced this faith in him.
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what is likely to become of us after death? Any slight phansie that Christ died for us in particular, we take for a Faith that will be sure to save us.
what is likely to become of us After death? Any slight fancy that christ died for us in particular, we take for a Faith that will be sure to save us.
the Exhortation, Bring forth fruits worthy of repentance, is exprest by a sense that ordinarily signifies time past, NONLATINALPHABET, have brought forth fruits. It will not be enough upon an exigence,
the Exhortation, Bring forth fruits worthy of Repentance, is expressed by a sense that ordinarily signifies time past,, have brought forth fruits. It will not be enough upon an exigence,
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This I am sure of, God hath chosen to himself, a people zealous of good works, Tit. ii. 14. And they that find not some of this holy fire alive within them, till their Souls are going out, have little cause to think themselves of God's election: So that perhaps there is something in it, that Matth. iii. 8.
This I am sure of, God hath chosen to himself, a people zealous of good works, Tit. ii. 14. And they that find not Some of this holy fire alive within them, till their Souls Are going out, have little cause to think themselves of God's election: So that perhaps there is something in it, that Matthew iii. 8.
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The Spouse sought Christ on her bed; but found him not, Cant. iii. 1. The last of Ecclesiastes would make a man suspect, that remembring God when our feeble impotent age comes on us, would stand us in little stead.
The Spouse sought christ on her Bed; but found him not, Cant iii. 1. The last of Ecclesiastes would make a man suspect, that remembering God when our feeble impotent age comes on us, would stand us in little stead.
NOT to waste any time or breath, or (which men in this delicate and effeminate Age, are wont to be most sparing and thrifty of) any part of your precious patience unprofitably,
NOT to waste any time or breath, or (which men in this delicate and effeminate Age, Are wont to be most sparing and thrifty of) any part of your precious patience unprofitably,
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First, then the particle, Though ] in the front, and, surely ] in the body of the Text, are but bands and junctures to keep all together into one proposition.
First, then the particle, Though ] in the front, and, surely ] in the body of the Text, Are but bans and junctures to keep all together into one proposition.
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Thou shalt swear, the Lord liveth, &c. Fourthly, the Lord ] i. e. both in Christianity, and Orthodox Judaism, the whole Trinity. Fifthly, Liveth ] i. e.
Thou shalt swear, the Lord lives, etc. Fourthly, the Lord ] i. e. both in Christianity, and Orthodox Judaism, the Whole Trinity. Fifthly, Lives ] i. e.
though they make a fair shew of believing in the brain, and from the teeth outward, they never lay the truth that they are so violent for, at all to their hearts ;
though they make a fair show of believing in the brain, and from the teeth outward, they never lay the truth that they Are so violent for, At all to their hearts;
or as the Original hath it, NONLATINALPHABET in vanum, to no purpose 'tis, that they swear, no man that sees how they live, will give any heed to their words, will imagin that they believe any such matter.
or as the Original hath it, in vanum, to no purpose it's, that they swear, no man that sees how they live, will give any heed to their words, will imagine that they believe any such matter.
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and here in my Text is brought in a Non est inventus, Though they say the Lord liveth ] a multitude of Professors indeed every where, yet surely they swear falsly, there is no credit to be given to their words;
and Here in my Text is brought in a Non est inventus, Though they say the Lord lives ] a multitude of Professors indeed every where, yet surely they swear falsely, there is no credit to be given to their words;
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for all their fair believing professions, they had an unfaithful rebellious heart, V. 23. and the event manifested it, they are departed and gone, arrant Apostates in their lives, by which they were to be tryed;
for all their fair believing professions, they had an unfaithful rebellious heart, V. 23. and the event manifested it, they Are departed and gone, arrant Apostates in their lives, by which they were to be tried;
Now for a more distinct survey of this horrible wretched truth, this Heathenism of Christians, and Infidelity of Believers, (the true ground of all false swearing,
Now for a more distinct survey of this horrible wretched truth, this Heathenism of Christians, and Infidelity of Believers, (the true ground of all false swearing,
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Since that rather phancy than Divinity of the Romanists, Schoolmen, and Casuists, generally defining Faith to be a bare assent to the truth of Gods word seated only in the understanding, was by the Protestant Divines banished out of the Schools,
Since that rather fancy than Divinity of the Romanists, Schoolmen, and Casuists, generally defining Faith to be a bore assent to the truth of God's word seated only in the understanding, was by the Protestant Divines banished out of the Schools,
since, I say, this Magical Divinity which still possesses the Romanist, and also a sort of men, who would be thought most distant from them, hath been exorcised,
since, I say, this Magical Divinity which still Possesses the Romanist, and also a sort of men, who would be Thought most distant from them, hath been exorcised,
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yet the seat or subject of it, never clearly set down, (some confining it to the understanding, others to the Will ) till at last it pitched upon the whole Soul, the intellective nature.
yet the seat or Subject of it, never clearly Set down, (Some confining it to the understanding, Others to the Will) till At last it pitched upon the Whole Soul, the intellective nature.
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For the Soul of man, should it be partitioned into faculties, (as the grounds of our ordinary Philosophy would perswade us) it would not be stately enough for so Royal a guest:
For the Soul of man, should it be partitioned into faculties, (as the grounds of our ordinary Philosophy would persuade us) it would not be stately enough for so Royal a guest:
Faith therefore, that it may be received in state, that it may have more freedom to exercise its Soveraignty, hath required all partitions to be taken down;
Faith Therefore, that it may be received in state, that it may have more freedom to exercise its Sovereignty, hath required all partitions to be taken down;
and accordingly, this Royal Grace is an intire absolute Prince of a whole Nation, (not as a Tetrarch of Galilee, a sharer of a Saxon Heptarchy ) and described to us as one single act, though of great command;
and accordingly, this Royal Grace is an entire absolute Prince of a Whole nation, (not as a Tetrarch of Galilee, a sharer of a Saxon Heptarchy) and described to us as one single act, though of great command;
and defined to be an assent and adherence to the goodness of the object; (which object is the whole Word of God, and specially the promises of the Gospel.) So then, to believe, is not to acknowledge the truth of the Scripture,
and defined to be an assent and adherence to the Goodness of the Object; (which Object is the Whole Word of God, and specially the promises of the Gospel.) So then, to believe, is not to acknowledge the truth of the Scripture,
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and to be resolutely and uniformly inclined to express this affection of ours, in our practice, whensoever there shall be any competition betwixt them and our dearest delights.
and to be resolutely and uniformly inclined to express this affection of ours, in our practice, whensoever there shall be any competition betwixt them and our dearest delights.
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all his Religion is but like the Beads-mans, who whines over his Creed and Commandments over a threshold so many times a Week, only as his task, to deserve his Quarterage, or to keep correspondence with his Patron. Unless I see his belief exprest by uniform obedience, I shall never imagin that he minded what he said.
all his Religion is but like the Beadsmen, who whines over his Creed and commandments over a threshold so many times a Week, only as his task, to deserve his Quarterage, or to keep correspondence with his Patron. Unless I see his belief expressed by uniform Obedience, I shall never imagine that he minded what he said.
and so far is he to be accounted a Christian, as he performs the obligation of it, the promise of his Baptism. Will any man say that Eve believed God 's inhibition,
and so Far is he to be accounted a Christian, as he performs the obligation of it, the promise of his Baptism. Will any man say that Eve believed God is inhibition,
Infidelity, as it is the fountain from whence all Rebellion springs, ( Faith being an adherence, and every departure from the living God, arising from an evil heart of unbelief, Heb. iii. 12 ) so it is also the channel where it runs;
Infidelity, as it is the fountain from whence all Rebellion springs, (Faith being an adherence, and every departure from the living God, arising from an evil heart of unbelief, Hebrew iii. 12) so it is also the channel where it runs;
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not any beginning or progress in sin, without a concomitant degree of either weakness, or want of faith. So that Heathens or Hereticks are not the main enemies of Christ (as the question de oppositis fidei is stated by the Romanists ) but the Hypocrite and Libertine, he is the Heathen in grain, an Heretick of Lucifer 's own sect;
not any beginning or progress in since, without a concomitant degree of either weakness, or want of faith. So that heathens or Heretics Are not the main enemies of christ (as the question de oppositis fidei is stated by the Romanists) but the Hypocrite and Libertine, he is the Heathen in grain, an Heretic of Lucifer is own sect;
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not when we doubt of the Doctrine of Christ, (for himself believes it fully, no man can be more firmly resolved of it;) but when we heed it not in our lives, when we cleave not to it in our hearts ;
not when we doubt of the Doctrine of christ, (for himself believes it Fully, no man can be more firmly resolved of it;) but when we heed it not in our lives, when we cleave not to it in our hearts;
NONLATINALPHABET, we draw back, and cowardly subduce our selves, and forsake our Colours, refusing to be martialled in his ranks, or fight under his Banner.
, we draw back, and cowardly subduce our selves, and forsake our Colours, refusing to be martialled in his ranks, or fight under his Banner.
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there is no more reasoning with him, than with a pillar. The Academicks NONLATINALPHABET, never to believe or comprehend any thing, was a stupid Philosophy, like to have no Disciples but Posts or Statues;
there is no more reasoning with him, than with a pillar. The Academics, never to believe or comprehend any thing, was a stupid Philosophy, like to have no Disciples but Posts or Statues;
Nay, 'twas an evidence (saith he) of their strength and valour, of a heart of metal and proof, to have all modesty and fear of ill cold as a stone, frozen and dead within it.
Nay, 'twas an evidence (Says he) of their strength and valour, of a heart of metal and proof, to have all modesty and Fear of ill cold as a stone, frozen and dead within it.
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but, I doubt, whether any ever thought of it in earnest, and (if I may so say) conscientiously denied a Deity. But to deny him in our lives, to have a heart of Marble or Adamant, NONLATINALPHABET, saith Arrian, a dead stupefied Soul, NONLATINALPHABET, it is so frequent amongst us, that it is not worth observing.
but, I doubt, whither any ever Thought of it in earnest, and (if I may so say) conscientiously denied a Deity. But to deny him in our lives, to have a heart of Marble or Adamant,, Says Arrian, a dead stupefied Soul,, it is so frequent among us, that it is not worth observing.
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He is but a puny in the Devils camp, that hath not a privy coat within him, to secure his heart from any stroke, that God or Scripture can threaten him with.
He is but a puny in the Devils camp, that hath not a privy coat within him, to secure his heart from any stroke, that God or Scripture can threaten him with.
in indulgence to those practices which directly contradict his doctrine. So that though every commission of sin be not incompatible with the habit of faith,
in indulgence to those practices which directly contradict his Doctrine. So that though every commission of since be not incompatible with the habit of faith,
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his answer is mannerly, but tart, Surely, you swear falsly ; every indulgent sinner is an infidel. 1 John iii. 6. Whosoever sins, hath not seen Christ, neither known him :
his answer is mannerly, but tart, Surely, you swear falsely; every indulgent sinner is an infidel. 1 John iii. 6. Whosoever Sins, hath not seen christ, neither known him:
but amongst Professors of the Gospel, there be a multitude of habitual sinners, ergo of infidels; NONLATINALPHABET, The thing, which in the first place, we undertook to demonstrate.
but among Professors of the Gospel, there be a multitude of habitual Sinners, ergo of Infidels;, The thing, which in the First place, we undertook to demonstrate.
and then suffering and leading them to an acknowledgment of the truth of the Gospel, only that they may be unexcusable, I will not be so vain or unseasonable to examine.) Adam had once the Tree of life to have eaten, and have been immortal;
and then suffering and leading them to an acknowledgment of the truth of the Gospel, only that they may be unexcusable, I will not be so vain or unseasonable to examine.) Adam had once the Tree of life to have eaten, and have been immortal;
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the Cherubins and a flaming Sword, have fenced it round about, Gen. iii. 34. and that makes men grow so unproportionably into such monstrous shapes, vast strong, swoln heads;
the Cherubim and a flaming Sword, have fenced it round about, Gen. iii. 34. and that makes men grow so unproportionably into such monstrous shapes, vast strong, swollen Heads;
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And this is the first and main ground of this Hypocritical faith, our corrupt, immoderate desires of knowledge, and neglect of Grace. The second ground more evidently discernable in us, is, The secret consent and agreement betwixt our carnal desires, and divine knowledge;
And this is the First and main ground of this Hypocritical faith, our corrupt, immoderate Desires of knowledge, and neglect of Grace. The second ground more evidently discernible in us, is, The secret consent and agreement betwixt our carnal Desires, and divine knowledge;
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But for the other pair, they are like opposite signs in the Heaven, have but a vicissitude of presence or light in our Hemisphere ; never appear or shine together.
But for the other pair, they Are like opposite Signs in the Heaven, have but a vicissitude of presence or Light in our Hemisphere; never appear or shine together.
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the one must either couch, or be banished, at the others entrance; and then it cries out in the voice of the Devil, Mark i. 24. What have I to do with thee ;
the one must either couch, or be banished, At the Others Entrance; and then it cries out in the voice of the devil, Mark i. 24. What have I to do with thee;
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What communion can there be betwixt me and thee? thou precious Grace of God, Art thou come to torment and dispossess me before my time? O what a stir there is in the flesh, when faith comes to take its throne in the heart;
What communion can there be betwixt me and thee? thou precious Grace of God, Art thou come to torment and dispossess me before my time? O what a stir there is in the Flesh, when faith comes to take its throne in the heart;
and therefore young men and dissolute, might study and prove great proficients in them, if they had but a good apprehension; there was no more required:
and Therefore young men and dissolute, might study and prove great proficients in them, if they had but a good apprehension; there was no more required:
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and that perhaps is the reason that such studies as these, History and Geometry, and the like, go down pleasantliest with those which have no design upon Books,
and that perhaps is the reason that such studies as these, History and Geometry, and the like, go down pleasantliest with those which have no Design upon Books,
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The most studious of our Gentry, ordinarily deal in them, as inoffensive, tame, peaceable studies, which will never check them for any the most inordinate affections.
The most studious of our Gentry, ordinarily deal in them, as inoffensive, tame, peaceable studies, which will never check them for any the most inordinate affections.
And this is the second ground of Infidelity amongst Christians, the competibility of knowledge, and incompetibility of true Faith, with carnal desires. The third is, The easiness of giving assent to generalities, and difficulty of particular Application.
And this is the second ground of Infidelity among Christians, the competibility of knowledge, and incompetibility of true Faith, with carnal Desires. The third is, The easiness of giving assent to Generalities, and difficulty of particular Application.
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should it be proposed, whether nothing be to be done, but that which is just ? whether drunkenness, were not a vice? whether only an out-side of Religion, would ever save a man? No man would ever quarrel about it.
should it be proposed, whither nothing be to be done, but that which is just? whither Drunkenness, were not a vice? whither only an outside of Religion, would ever save a man? No man would ever quarrel about it.
When thus Nathan and David discoursed, they were both of one mind; the one could talk no more against unconscionable dealing, than the other would assent to.
When thus Nathan and David discoursed, they were both of one mind; the one could talk no more against unconscionable dealing, than the other would assent to.
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when Nathan shall rejoynder with a Thou art the man, ] and St. Paul come home to his Corinthians after his declamation against Fornicators and Idolaters with, And such were some of you, ] 1 Cor. vi. 11. then their hearts come to the touchstone;
when Nathan shall rejoinder with a Thou art the man, ] and Saint Paul come home to his Corinthians After his declamation against Fornicators and Idolaters with, And such were Some of you, ] 1 Cor. vi. 11. then their hearts come to the touchstone;
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There is not a thing more difficult in the World, than to perswade a carnal man, that that which concerns all men, should have any thing to do with him;
There is not a thing more difficult in the World, than to persuade a carnal man, that that which concerns all men, should have any thing to do with him;
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and if a Preacher in a Sermon should make it his business to prove it to you, you would think he either suspected you for Turks, or had little else to say:
and if a Preacher in a Sermon should make it his business to prove it to you, you would think he either suspected you for Turks, or had little Else to say:
Thus when Paul reasoned of temperance, righteousness, and judgment to come, Felix trembled, Acts xxiv. 25. His trembling shews, that he assented to Paul 's discourse;
Thus when Paul reasoned of temperance, righteousness, and judgement to come, Felix trembled, Acts xxiv. 25. His trembling shows, that he assented to Paul is discourse;
for fear of a divorce from his two treasures; his Heathenism, and his Whore. Thus was Agrippa converted from the shoulders upward, which he calls Almost a Christian ;
for Fear of a divorce from his two treasures; his Heathenism, and his Whore. Thus was Agrippa converted from the shoulders upward, which he calls Almost a Christian;
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that we must forego all, and hate our own flesh, to adhere to so merciful a Saviour, and express our love to the most contemptible Soul under Heaven, as he hath loved us;
that we must forego all, and hate our own Flesh, to adhere to so merciful a Saviour, and express our love to the most contemptible Soul under Heaven, as he hath loved us;
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and yet sometime the Devil hath turned this humor quite the contrary way, and made some men as ambitious of being counted Atheists, as others of being Christians.
and yet sometime the devil hath turned this humour quite the contrary Way, and made Some men as ambitious of being counted Atheists, as Others of being Christians.
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for the undermining and ruining of Souls, to suffer them to advance a pretty way in Religion, to get their heads full of knowledge, that so they may think they have faith enough, and walk to hell securely.
for the undermining and ruining of Souls, to suffer them to advance a pretty Way in Religion, to get their Heads full of knowledge, that so they may think they have faith enough, and walk to hell securely.
The Fathers (and amongst them chiefly Leo, in all his writings) within the first Five hundred years after Christ, observe him at this ward, Ʋt quos vincere ferro flammisque non poterat, cupiditatibus irretiret,
The Father's (and among them chiefly Leo, in all his writings) within the First Five hundred Years After christ, observe him At this ward, Ʋt quos vincere Ferro flammisque non poterat, cupiditatibus irretiret,
and therefore it is ordinary with Satan, to give men the tether a great way, lest they should grumble at his tyranny, and prove Apostates from him upon hard usage.
and Therefore it is ordinary with Satan, to give men the tether a great Way, lest they should grumble At his tyranny, and prove Apostates from him upon hard usage.
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Thus have you the grounds also whereupon true Faith (which is best defined a spiritual prudence, an application of spiritual knowledg to holy practice) should be so often wanting in men which are very knowing,
Thus have you the grounds also whereupon true Faith (which is best defined a spiritual prudence, an application of spiritual knowledge to holy practice) should be so often wanting in men which Are very knowing,
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Now lest this discourse also should reach no further than your ears, lest that which hath been said, should be only assented to in the general as true, not applied home to your particular practices,
Now lest this discourse also should reach no further than your ears, lest that which hath been said, should be only assented to in the general as true, not applied home to your particular practices,
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and so do you no more good, than these general professions did here to the Jews, only to prove you perjur'd Hypocrites, swearing falsly, whilst you say the Lord liveth ;
and so do you no more good, than these general professions did Here to the jews, only to prove you perjured Hypocrites, swearing falsely, while you say the Lord lives;
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and if that will not serve the turn, by all the mercies of Heaven, and horrors of Hell, to adjure you to examine your selves on these two interrogatories, which my Text will suggest to you,
and if that will not serve the turn, by all the Mercies of Heaven, and horrors of Hell, to adjure you to examine your selves on these two interrogatories, which my Text will suggest to you,
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and 'twere some, though but a low measure of commendation for us to be no worse than Jews. Let there go a severe inquisition out from the Royal Majesty, over the whole Court,
and 'twere Some, though but a low measure of commendation for us to be no Worse than jews. Let there go a severe inquisition out from the Royal Majesty, over the Whole Court,
and bring in an impartial Verdict, whether there be not some amongst you, that are not come thus far as to say, The Lord liveth. Some are so ingaged in a trade of mis-shapen, horrid, monstrous Vices;
and bring in an impartial Verdict, whither there be not Some among you, that Are not come thus Far as to say, The Lord lives. some Are so engaged in a trade of misshapen, horrid, monstrous Vices;
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have so framed and fashioned the whole fabrick of their lives, without any blush, or lineament of God in them, that they are afraid ever to mention him in earnest,
have so framed and fashioned the Whole fabric of their lives, without any blush, or lineament of God in them, that they Are afraid ever to mention him in earnest,
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Were these men taken to task according to the Canon Laws of our Kingdom, and not suffered to live any longer amongst Christians, till they understood clearly the promise of their Baptism ;
Were these men taken to task according to the Canon Laws of our Kingdom, and not suffered to live any longer among Christians, till they understood clearly the promise of their Baptism;
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but there would be fewer sins amongst us, much more knowledg of God, and mentioning of his Name, without the help of Oaths, and Blasphemies, to which God now is in a kind beholding that ever he comes into our mouths.
but there would be fewer Sins among us, much more knowledge of God, and mentioning of his Name, without the help of Oaths, and Blasphemies, to which God now is in a kind beholding that ever he comes into our mouths.
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and would soon forget God 's very Name or Attributes, did they not daily repeat them over, (as School-boys their Parts) and often comment on them by Oaths and Prophanations:
and would soon forget God is very Name or Attributes, did they not daily repeat them over, (as Schoolboys their Parts) and often comment on them by Oaths and Profanations:
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Others there are of a prouder, loftier strain, NONLATINALPHABET, and NONLATINALPHABET, that pitch Camp, and arm and fortifie themselves against God, that would fain be a forging some other Religion, they are so weary and cloy'd with this.
Others there Are of a Prouder, loftier strain,, and, that pitch Camp, and arm and fortify themselves against God, that would fain be a forging Some other Religion, they Are so weary and cloyed with this.
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It were an horrid representation but to give you in a diagram, the several Arts that the god of this World hath now taught men to vilifie and reproach the God of Heaven. Profest Atheism begins to set up;
It were an horrid representation but to give you in a diagram, the several Arts that the god of this World hath now taught men to vilify and reproach the God of Heaven. Professed Atheism begins to Set up;
a man that uses it, that is once a merry Atheist, seldom, if ever, proves a sad, sober Christian. Julian, and many others, have gone scoffing to Hell, (like men whose custom of mocking hath made wry mouthed) scarcely composing themselves to a solemn Countenance, till horrour either of Hell,
a man that uses it, that is once a merry Atheist, seldom, if ever, Proves a sad, Sobrium Christian. Julian, and many Others, have gone scoffing to Hell, (like men whose custom of mocking hath made wry mouthed) scarcely composing themselves to a solemn Countenance, till horror either of Hell,
And if any of these sins are but crept in amongst you, it will be worthy our enquiry and examination; (and God grant your own impartial Consciences may return you Not guilty:) However this will but prove you no worse than Jews, for they here acknowledg God in their brain and tongues ;
And if any of these Sins Are but crept in among you, it will be worthy our enquiry and examination; (and God grant your own impartial Consciences may return you Not guilty:) However this will but prove you no Worse than jews, for they Here acknowledge God in their brain and tongues;
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Your second Interrogatory must be, Whether whilst you thus profess, you do not also swear falsly ? And then 'tis to be feared, that every action of your lives will bring in an Evidence against you.
Your second Interrogatory must be, Whither while you thus profess, you do not also swear falsely? And then it's to be feared, that every actium of your lives will bring in an Evidence against you.
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'Twere an accusation perhaps that you seldom hear of, to be challenged for Hypocrites, to be turned Puritans and pretenders to Holiness: yet this is it my Text must charge you with;
'Twere an accusation perhaps that you seldom hear of, to be challenged for Hypocrites, to be turned Puritans and pretenders to Holiness: yet this is it my Text must charge you with;
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and is it not Hypocrisie, and Perjury, or, if you will have it, high Complementing with God, to be thus profuse and prodigal in our professions, which we never mean to perform? Then is it to be called belief,
and is it not Hypocrisy, and Perjury, or, if you will have it, high Complimenting with God, to be thus profuse and prodigal in our professions, which we never mean to perform? Then is it to be called belief,
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yet if you will be in earnest with your selves, and apply the grounds premised to your serious Examination, your meditations may throughly make up what here is likely to be omitted.
yet if you will be in earnest with your selves, and apply the grounds premised to your serious Examination, your meditations may thoroughly make up what Here is likely to be omitted.
yet if your obedience be not uniform, if you imbrace not what you assent to, surely you swear falsly. Your particular failings I am not knowing enough to represent to you;
yet if your Obedience be not uniform, if you embrace not what you assent to, surely you swear falsely. Your particular failings I am not knowing enough to represent to you;
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that being purged from any reliques, or tincture, or suspicion of irreligion in either power of our Souls, we may live by Faith, and move by Love, and die in Hope ;
that being purged from any Relics, or tincture, or suspicion of irreligion in either power of our Souls, we may live by Faith, and move by Love, and die in Hope;
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and there we shall meet with an abrupt speech, hanging like one of Solomon 's Proverbs, without any seeming dependance on any thing before or after it:
and there we shall meet with an abrupt speech, hanging like one of Solomon is Proverbs, without any seeming dependence on any thing before or After it:
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and then abruptly, Nevertheless, when the Son of man comes, shall he find faith upon the earth ? And then immediately, Verse 9. he spake another parable to certain that trusted in themselves, where this speech in the midst, when the Son of man comes, &c. stands there by it self,
and then abruptly, Nevertheless, when the Son of man comes, shall he find faith upon the earth? And then immediately, Verse 9. he spoke Another parable to certain that trusted in themselves, where this speech in the midst, when the Son of man comes, etc. Stands there by it self,
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That we may not think so vulgarly of Scripture, as to dream that any title of it came by resultance or casually into the world, that any speech dropt from his mouth unobserved, that spake as man never spake, both in respect of the matter of his speeches,
That we may not think so vulgarly of Scripture, as to dream that any title of it Come by resultance or casually into the world, that any speech dropped from his Mouth unobserved, that spoke as man never spoke, both in respect of the matter of his Speeches,
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and the weight and secret energie of all accidents attending them, it will appear on consideration, that this speech of his which seems an NONLATINALPHABET or NONLATINALPHABET, a supernumerary superfluous one, is indeed the head of the corner, and ground of the whole Parable,
and the weight and secret energy of all accidents attending them, it will appear on consideration, that this speech of his which seems an or, a supernumerary superfluous one, is indeed the head of the corner, and ground of the Whole Parable,
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Not to trouble you with its influence on the Parable going before, concerning perseverance in prayer (to which it is as an Isthmus or fibula, to joyn it to what follows) but to bring our eyes home to my present subject:
Not to trouble you with its influence on the Parable going before, Concerning perseverance in prayer (to which it is as an Isthmus or fibula, to join it to what follows) but to bring our eyes home to my present Subject:
There is like to be, toward the second coming of Christ, his particular visitation of the Jews, and (then its parallel) his final coming to judgment, such a specious pompous shew,
There is like to be, towards the second coming of christ, his particular Visitation of the jews, and (then its parallel) his final coming to judgement, such a specious pompous show,
and yet such a small pittance of true faith in the world, that as it is grown much less than a grain of mustard-seed, it shall not be found when it is sought;
and yet such a small pittance of true faith in the world, that as it is grown much less than a grain of Mustard seed, it shall not be found when it is sought;
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By some prepossessions and prejudices infus'd into us, as soon as we can conn a Catechism of that making, it comes to pass that many men live and die resolv'd that faith is nothing but the assurance of the merits of Christ applied to every man particularly; and consequently of his salvation:
By Some prepossessions and prejudices infused into us, as soon as we can conn a Catechism of that making, it comes to pass that many men live and die resolved that faith is nothing but the assurance of the merits of christ applied to every man particularly; and consequently of his salvation:
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Cornelius Agrippa being initiated in natural magick, Paracelsus in mineral extractions, Plato full of his Idea's, will let nothing be done without the Pythagoreans, brought up with numbers perpetually in their ears,
Cornelius Agrippa being initiated in natural magic, Paracelsus in mineral extractions, Plato full of his Idea's, will let nothing be done without the pythagoreans, brought up with numbers perpetually in their ears,
the one will define the soul an harmony, the other a NONLATINALPHABET, saith Philoponus. And so are many amongst us, that take up fancies upon trust for truths, never laying any contrary proposals to heart, come at last to account this assurance as a principle without which they can do nothing;
the one will define the soul an harmony, the other a, Says Philoponus. And so Are many among us, that take up fancies upon trust for truths, never laying any contrary proposals to heart, come At last to account this assurance as a principle without which they can do nothing;
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His counsel was more seasonable, that to prevent drunkenness, appointed them to mix water with their wine, that the mad god might be allay'd with a tame sober one;
His counsel was more seasonable, that to prevent Drunkenness, appointed them to mix water with their wine, that the mad god might be allayed with a tame Sobrium one;
The Pharisee looking upon himself superficially, thought he had gone on, on very good grounds, very unquestionable terms, that he was possest of a very fair estate;
The Pharisee looking upon himself superficially, Thought he had gone on, on very good grounds, very unquestionable terms, that he was possessed of a very fair estate;
though men think that there is a great deal, yet there is indeed like to be but little Faith upon the Earth. And the issue from thence is, the Pharisees flattering favourable misconceit of his own estate,
though men think that there is a great deal, yet there is indeed like to be but little Faith upon the Earth. And the issue from thence is, the Pharisees flattering favourable misconceit of his own estate,
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The second thing is the NONLATINALPHABET, the natural literal importance of the words, and therein the concomitants or effects of those his misconceits,
The second thing is the, the natural literal importance of the words, and therein the concomitants or effects of those his misconceits,
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as the Syriack set the words, and many Greek copies, some by making a comma after NONLATINALPHABET, others by reading NONLATINALPHABET, standing by himself ;
as the Syriac Set the words, and many Greek copies, Some by making a comma After, Others by reading, standing by himself;
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2. Censoriousness and insinuating accusations of other mens persons, even as this Publican. To which we may add the occasion of all this, seeing the Publican behind him, (i. e.) comparing himself with notorious sinners, he was thus proud and censorious.
2. Censoriousness and insinuating accusations of other men's Persons, even as this Publican. To which we may add the occasion of all this, seeing the Publican behind him, (i. e.) comparing himself with notorious Sinners, he was thus proud and censorious.
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And first of the first, the Pharisees favourable misconceits of himself, and parallel to these, our deceivable perswasions of our selves, God I thank, &c. The black sin that hath dyed the Pharisees soul so deep, as to become his characteristick inseparable property, a kind of agnomen, a perpetual accession to his name, is hypocrisie. The proper natural importance of which word, signifies the personating or acting of a part, putting on another habit than doth properly belong to him.
And First of the First, the Pharisees favourable misconceits of himself, and parallel to these, our deceivable persuasions of our selves, God I thank, etc. The black since that hath died the Pharisees soul so deep, as to become his characteristic inseparable property, a kind of agnomen, a perpetual accession to his name, is hypocrisy. The proper natural importance of which word, signifies the personating or acting of a part, putting on Another habit than does properly belong to him.
But by the liberty we ordinarily allow to words, to enlarge themselves sometimes beyond their own territories, to thrive and gain somewhat from their Neighbours, it is come vulgarly to signify all that ambitious out-side,
But by the liberty we ordinarily allow to words, to enlarge themselves sometime beyond their own territories, to thrive and gain somewhat from their Neighbours, it is come vulgarly to signify all that ambitious outside,
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the second, himself. That by which he imposeth upon others, is the sin we commonly declame against, under that name, most fiercely, sometime by just reason, as having been circumvented by such glozes, sometime in a natural zeal to truth, preferring plain downright impiety,
the second, himself. That by which he Imposes upon Others, is the since we commonly declaim against, under that name, most fiercely, sometime by just reason, as having been circumvented by such glozes, sometime in a natural zeal to truth, preferring plain downright impiety,
and scandal to his neighbour? 'Twas a Lawyer's answer, being questioned whether it were lawful for a Woman to take money for prostituting her self, that indeed 'twas a sin to prostitute her self;
and scandal to his neighbour? 'Twas a Lawyer's answer, being questioned whither it were lawful for a Woman to take money for prostituting her self, that indeed 'twas a since to prostitute her self;
There is nothing that deserves the tears, yea and holy indignation of a godly soul, more than the sight of an immodest boasting sinner, that makes his crimes his reputation,
There is nothing that deserves the tears, yea and holy Indignation of a godly soul, more than the sighed of an immodest boasting sinner, that makes his crimes his reputation,
This Chrysostom calls NONLATINALPHABET, a word near kin unto the former, the meekness or lowliness of heart, NONLATINALPHABET, &c. when a man having attain'd to a great measure of grace, and done great matters by it,
This Chrysostom calls, a word near kin unto the former, the meekness or lowliness of heart,, etc. when a man having attained to a great measure of grace, and done great matters by it,
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or precise persons, as Augustus his daughter, which being admonished of a sin that beasts would never have committed, answer'd that that was the reason they omitted the injoyment of so precious a delight, because they were beasts;
or precise Persons, as Augustus his daughter, which being admonished of a since that beasts would never have committed, answered that that was the reason they omitted the enjoyment of so precious a delight, Because they were beasts;
The horror and detestation that this sin strikes into me, makes me, I confess, willing almost to become an advocate of the first kind of hypocrisie, whereby men retain so much modesty in their sins (I hope of weakness) as to be willing to injoy the charitable mens goood opinion though undeserv'd.
The horror and detestation that this since strikes into me, makes me, I confess, willing almost to become an advocate of the First kind of hypocrisy, whereby men retain so much modesty in their Sins (I hope of weakness) as to be willing to enjoy the charitable men's good opinion though undeserved.
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But for the second kind of hypocrisie, this cousening of a mans own soul, this tiring and personating in the closet, this inventing of arts and stratagems to send himself comfortably and believingly to the Devil, this civil intestine treachery within, and against ones self;
But for the second kind of hypocrisy, this cosening of a men own soul, this tiring and personating in the closet, this inventing of arts and stratagems to send himself comfortably and believingly to the devil, this civil intestine treachery within, and against ones self;
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this is the grand imposture that here the Pharisee is noted for. An easiness and cheateableness that costs the bankrupting of many a jolly Christian soul.
this is the grand imposture that Here the Pharisee is noted for. an easiness and cheateableness that costs the bankrupting of many a jolly Christian soul.
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He, saith Plutarch, that wants health, let him go to the Physicians, but he that wants NONLATINALPHABET a good durable habit of body, let him go to the NONLATINALPHABET (the masters of exercise) otherwise he shall never be able to confirm himself into a solid firm constant health, call'd thereupon by Hippocrates NONLATINALPHABET, the constitution of wrestlers;
He, Says Plutarch, that Wants health, let him go to the Physicians, but he that Wants a good durable habit of body, let him go to the (the Masters of exercise) otherwise he shall never be able to confirm himself into a solid firm constant health, called thereupon by Hippocrates, the constitution of wrestlers;
Both these, saith he, Philosophy will produce in the soul, not only teaching men NONLATINALPHABET (where by the way, he repeats almost the whole decalogue of Moses, though in an heathen dialect) to worship the Gods, &c. which is NONLATINALPHABET, the health of the soul, but NONLATINALPHABET, that which is above all, NONLATINALPHABET, not to be overjoyed or immoderately affected in all this.
Both these, Says he, Philosophy will produce in the soul, not only teaching men (where by the Way, he repeats almost the Whole decalogue of Moses, though in an heathen dialect) to worship the God's, etc. which is, the health of the soul, but, that which is above all,, not to be overjoyed or immoderately affected in all this.
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This which he attributes to Philosophy in general, is, saith Aristotle, an act of intellectual prudence, or sobriety, NONLATINALPHABET, not to vouchsafe higher titles to himself than he is worthy of ;
This which he attributes to Philosophy in general, is, Says Aristotle, an act of intellectual prudence, or sobriety,, not to vouchsafe higher titles to himself than he is worthy of;
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but the very language of Canaan, Rom. xii. 3. NONLATINALPHABET, the very word in Aristotle, which cannot be better exprest than by that NONLATINALPHABET to have a moderate sober equal opinion of ones own gifts;
but the very language of Canaan, Rom. xii. 3., the very word in Aristotle, which cannot be better expressed than by that to have a moderate Sobrium equal opinion of ones own Gifts;
For first, were he never so holy and pure, of never so spiritual Angelical composition, yet the very reflecting on these excellencies, were enough to make a Devil of him.
For First, were he never so holy and pure, of never so spiritual Angelical composition, yet the very reflecting on these excellencies, were enough to make a devil of him.
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One upwards, in an admiration of Gods greatness, love of his beauty, obedience to his wll, moving as it were a circular daily motion about God, their Center; (as Boethius of them Mentemque profundam circumeunt :) another downward, of regiment and power in respect of all below, which they govern, and move and manage.
One upward, in an admiration of God's greatness, love of his beauty, Obedience to his wll, moving as it were a circular daily motion about God, their Centre; (as Boethius of them Mentemque profundam circumeunt:) Another downward, of regiment and power in respect of all below, which they govern, and move and manage.
Now if it be questioned, saith he, which of these two be more honourabe, for the credit of the Angelical nature, I determine confidently, that of subjection, pulchriorem & perfectiorem esse, quam secunda regitivae dominationis, 'tis more renown to be under God,
Now if it be questioned, Says he, which of these two be more honourable, for the credit of the Angelical nature, I determine confidently, that of subjection, pulchriorem & perfectiorem esse, quam Secunda regitivae dominationis, it's more renown to be under God,
And then if an Angel should make a Song of exultance to set himself out in the greatest pomp, he would begin it as Mary doth her Magnificat, For he hath regarded the low estate of his servant :
And then if an Angel should make a Song of exultance to Set himself out in the greatest pomp, he would begin it as Marry does her Magnificat, For he hath regarded the low estate of his servant:
And then, let the Pharisee be as righteous as himself can fancy, come to that pitch indeed, which the contemptuous opinionative Philosophers feigned to themselves, NONLATINALPHABET, in Tatianus, which is in the Church of L••dicaea 's phrase, I am rich and am increased in spiritual wealth, and have need of nothing ;
And then, let the Pharisee be as righteous as himself can fancy, come to that pitch indeed, which the contemptuous opinionative Philosophers feigned to themselves,, in Tatianus, which is in the Church of L••dicaea is phrase, I am rich and am increased in spiritual wealth, and have need of nothing;
contrary to that virgin grace, humility, which is a vertue required not only of notorious infamous sinners (for what thanks or commendation is it for him to be on the ground, that hath faln and bruised himself in his race? for him that is ready to starve, to go a begging?) but chiefly and mainly of him that is most righteous;
contrary to that Virgae grace, humility, which is a virtue required not only of notorious infamous Sinners (for what thanks or commendation is it for him to be on the ground, that hath fallen and Bruised himself in his raze? for him that is ready to starve, to go a begging?) but chiefly and mainly of him that is most righteous;
But then your false glasses, what mischief and ruine have they been authors of? how have they given authority to the deformed'st creatures, to come confidently on the stage,
But then your false glasses, what mischief and ruin have they been Authors of? how have they given Authority to the deformedest creatures, to come confidently on the stage,
and befool'd them to that shame, which a knowledge of their own wants had certainly prevented? What difference their may be betwixt the direct species of a thing,
and befooled them to that shame, which a knowledge of their own Wants had Certainly prevented? What difference their may be betwixt the Direct species of a thing,
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where in a multitude of feign'd devices, a heap of painted, phantastical Chimaera 's which being look'd on right, resembled nothing, being order'd to cast their species upon a pillar of polish't metal reflected to the spectators eye, the most lively visage of that famous King.
where in a multitude of feigned devices, a heap of painted, fantastical Chimaera is which being looked on right, resembled nothing, being ordered to cast their species upon a pillar of polished metal reflected to the spectators eye, the most lively visage of that famous King.
He that hath not seen this piece of Art, or hath not skill in Catoptricks enough to understand the demonstrable grounds and reasons of it, may yet discern as much in nature, by the appearance of a rainbow, where you may see those colours reflected by the cloud, which no Philosopher will assert to be existent there.
He that hath not seen this piece of Art, or hath not skill in Catoptrics enough to understand the demonstrable grounds and Reasons of it, may yet discern as much in nature, by the appearance of a rainbow, where you may see those colours reflected by the cloud, which no Philosopher will assert to be existent there.
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And all this brings more evidence to the Pharisees indictment, and demonstrates his opinion of his own actions or me•its, to be commonly deceiveable and false.
And all this brings more evidence to the Pharisees indictment, and demonstrates his opinion of his own actions or me•its, to be commonly deceivable and false.
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this act of it by its species is cast upon the fansie, and from thence, as even now from the column of brass, or Bell-metal, 'tis reflected to the understanding:
this act of it by its species is cast upon the fancy, and from thence, as even now from the column of brass, or Bell-metal, it's reflected to the understanding:
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what would he do if he should come to his multiplying glass? he that when he sees a mote, and that radio recto, in others eyes, can mistake it for a beam,
what would he do if he should come to his multiplying glass? he that when he sees a mote, and that radio recto, in Others eyes, can mistake it for a beam,
how can he, think you, improve the least atome of good, when he is to look on it in himself? how will his phancy and he, the one a cheat from the beginning, the other full greedy of the bait, fatten and puffe up a sacrifice, that he himself hath offer'd? O how fair shall it appear,
how can he, think you, improve the least atom of good, when he is to look on it in himself? how will his fancy and he, the one a cheat from the beginning, the other full greedy of the bait, fatten and puff up a sacrifice, that he himself hath offered? O how fair shall it appear,
and ready to devour all the seven fat ones, though it be the thinnest of Pharaoh 's lean kine, lank and very ill favoured? how shall the reflexion of his beggarliest rags return to his eye the picture of a King? and the ordinariest vapour,
and ready to devour all the seven fat ones, though it be the thinnest of Pharaoh is lean kine, lank and very ill favoured? how shall the reflection of his beggarliest rags return to his eye the picture of a King? and the ordinariest vapour,
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or cloud of his exhaling, be deckt over with all the beauty and variety of the Rainbow? what Aristotle said of the Sophist•, that they did NONLATINALPHABET, though it be a puzling place for the Criticks, this Censor or Aristarchus in my Text, will interpret by his practice;
or cloud of his exhaling, be decked over with all the beauty and variety of the Rainbow? what Aristotle said of the Sophist•, that they did, though it be a puzzling place for the Critics, this Censor or Aristarchus in my Text, will interpret by his practice;
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or forborn to eat a supper, after a notorious feast, he will call this, fasting twice in the week, verse 12. and avouch himself an obedient abstemious subject and Christian,
or forborn to eat a supper, After a notorious feast, he will call this, fasting twice in the Week, verse 12. and avouch himself an obedient abstemious Subject and Christian,
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and annual benevolence far below that that his dues would come to, which by taking of a jolly Fine at first, is for ever after pared into but a larger sort of quit-rents (though his extortion bring in no revenue to any but the Devil and himself) he will yet be confident with the Pharisee, I pay tithes of all that I possess.
and annual benevolence Far below that that his dues would come to, which by taking of a jolly Fine At First, is for ever After pared into but a larger sort of quitrents (though his extortion bring in no revenue to any but the devil and himself) he will yet be confident with the Pharisee, I pay Tithes of all that I possess.
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one moral vertue tires sometimes the whole vicinity of natural good disposed gifts: 'twere well perhaps for his ingenuity and modesty, that he were not so vertuous;
one moral virtue tires sometime the Whole vicinity of natural good disposed Gifts: 'twere well perhaps for his ingenuity and modesty, that he were not so virtuous;
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And generally the more there is within, the less report they give of themselves; as St. Matthew mentioning himself before his Conversion, doth it distinctly, Matth. ix. 9. by the name of Matthew, and his Trade sitting at the receit of custom, Matthew the Publican, by that odious re-naming of sin; (whereas all the other Evangelists call him Levi, or the son of Alpheus ) but leaves out the story of his own feasting of Christ, (only as Christ sate at meat in the house) which St. Luke sets down exactly, and Levi made him a great feast, Luke v. 27. or as in the history of St. Peters fall and repentance, in the Gospel according to St. Mark, (which the Primitive Church agree that St. Peter had a hand in it) his denial is set down with all the aggravating circumstances, more than in all the rest put together, Mar. xiv. 71. He began to curse, and swear, I know not this man of whom you speak : two Evangelists say only, he denied him the third time;
And generally the more there is within, the less report they give of themselves; as Saint Matthew mentioning himself before his Conversion, does it distinctly, Matthew ix. 9. by the name of Matthew, and his Trade sitting At the receipt of custom, Matthew the Publican, by that odious re-naming of since; (whereas all the other Evangelists call him Levi, or the son of Alpheus) but leaves out the story of his own feasting of christ, (only as christ sat At meat in the house) which Saint Lycia sets down exactly, and Levi made him a great feast, Lycia v. 27. or as in the history of Saint Peter's fallen and Repentance, in the Gospel according to Saint Mark, (which the Primitive Church agree that Saint Peter had a hand in it) his denial is Set down with all the aggravating Circumstances, more than in all the rest put together, Mar. xiv. 71. He began to curse, and swear, I know not this man of whom you speak: two Evangelists say only, he denied him the third time;
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when the two other say, NONLATINALPHABET, he himself, or St Mark from him, only NONLATINALPHABET, he wept ; always speaking as much bad, and as little good of themselves as can be.
when the two other say,, he himself, or Saint Mark from him, only, he wept; always speaking as much bad, and as little good of themselves as can be.
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I thank God that I am not, &c. The Pharisee having a first-borns portion from the hand of God, will not be rude or importunate with him for new and fresh supplies;
I thank God that I am not, etc. The Pharisee having a first-borns portion from the hand of God, will not be rude or importunate with him for new and fresh supplies;
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NONLATINALPHABET, saith Plutarch, a man that is honourably and freely born, hath a fair treasure of confidence, and so a natural advantage of other men;
, Says Plutarch, a man that is honourably and freely born, hath a fair treasure of confidence, and so a natural advantage of other men;
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but bastards and men of a crack't race NONLATINALPHABET, that have a great deal of copper or dross mixt with their Or and Argent, NONLATINALPHABET, these men are born to be humble and shamefac'd.
but bastards and men of a cracked raze, that have a great deal of copper or dross mixed with their Or and Argent,, these men Are born to be humble and shamefaced.
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But amongst these contemplations, he may do well to consider the Amorite his father, and his mother the Hittite, the pollutions and blood he was clothed with in the day that he was born, Ezek. xvi. the accursed inheritance as well of shame as sin derived unto him.
But among these contemplations, he may do well to Consider the Amorite his father, and his mother the Hittite, the pollutions and blood he was clothed with in the day that he was born, Ezekiel xvi. the accursed inheritance as well of shame as since derived unto him.
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if he will but grant himself of the ordinary composition and race of men, come down from Adam either by Cain or Seth, I am sure he shall find sins past enough, either in his person or nature, to humble him, be he never so spiritual.
if he will but grant himself of the ordinary composition and raze of men, come down from Adam either by Cain or Seth, I am sure he shall find Sins past enough, either in his person or nature, to humble him, be he never so spiritual.
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as to be bound to hold it for better for worse. That if he find ought in that spouse contrary to the vow of wedlock, he can NONLATINALPHABET (the word used in divorces amongst the Athenians on the husbands part) send the soul out of his house or temple;
as to be bound to hold it for better for Worse. That if he find ought in that spouse contrary to the Voelli of wedlock, he can (the word used in divorces among the Athenians on the Husbands part) send the soul out of his house or temple;
if she draw back or subduce her self out of his house, Heb. x. 38, &c. by an evil heart of unbelief, openly depart from the living God, Heb. iii. 12. It is observ'd by the Criticks, as an absurd ridiculous phrase in some Authors, to call the Emperours Divi in their life time, which saith Rittershusius, when the propriety of the Roman Tongue was observed, capitale fuisset, had been a grand capital crime.
if she draw back or subduce her self out of his house, Hebrew x. 38, etc. by an evil heart of unbelief, openly depart from the living God, Hebrew iii. 12. It is observed by the Critics, as an absurd ridiculous phrase in Some Authors, to call the emperors Divi in their life time, which Says Rittershusius, when the propriety of the Roman Tongue was observed, capital fuisset, had been a grand capital crime.
And as absurd, no doubt, is many mens NONLATINALPHABET and NONLATINALPHABET, their Canonizing, securing and befainting themselves in this life, upon every slight praemature perswasion that they are in Christ.
And as absurd, no doubt, is many men's and, their Canonizing, securing and befainting themselves in this life, upon every slight Premature persuasion that they Are in christ.
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That which Aphrodisius on the Topicks, observes of the leaves of Trees, may perhaps be too true of the spiritual estate and condition of men, that the Vine and Fig and Plane tree, which have thin broad leaves,
That which Aphrodisius on the Topicks, observes of the leaves of Trees, may perhaps be too true of the spiritual estate and condition of men, that the Vine and Fig and Plane tree, which have thin broad leaves,
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some few indeed, the Olive, Bay, and Myrtle, which have narrow solid leaves, are able to keep them all the Year long NONLATINALPHABET and NONLATINALPHABET, always green and flourishing. And God grant, such laurels may for ever abound in this Paradise, this garden of the land;
Some few indeed, the Olive, Bay, and Myrtle, which have narrow solid leaves, Are able to keep them all the Year long and, always green and flourishing. And God grant, such laurels may for ever abound in this Paradise, this garden of the land;
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and yet by that time this Parable was spoken, they can bring him word of the repeal of that promise, within a while seal'd and confirm'd by their NONLATINALPHABET their instant utter destruction;
and yet by that time this Parable was spoken, they can bring him word of the repeal of that promise, within a while sealed and confirmed by their their instant utter destruction;
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It was a phancy of the Stoicks mention'd by Plutar. NONLATINALPHABET, that a wise man could do nothing amiss, that all that he did was wise and vertuous.
It was a fancy of the Stoics mentioned by Plutarch, that a wise man could do nothing amiss, that all that he did was wise and virtuous.
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It is the Rhetorick of discreet Captains to their Soldiers in Thucydides, and other Historians, to exhort them to fight on comfortably and couragiously,
It is the Rhetoric of discreet Captains to their Soldiers in Thucydides, and other Historians, to exhort them to fight on comfortably and courageously,
to conclude, that thou canst not hurt thy self with a fall, he would straight back that with a Mitte te deorsum, Cast thy self down to shew what thou canst do;
to conclude, that thou Canst not hurt thy self with a fallen, he would straight back that with a Mitte te deorsum, Cast thy self down to show what thou Canst do;
and then if thou hast not another scriptum est to rejoynder, thou shalt not tempt, (then this confidence is tempting of God) I know not how thou wilt be able to escape a precipice, a bruise if not a breaking.
and then if thou hast not Another Scriptum est to rejoinder, thou shalt not tempt, (then this confidence is tempting of God) I know not how thou wilt be able to escape a precipice, a bruise if not a breaking.
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But it is much to be doubted, that those men that have boldness to believe this of themselves, have not ballast enough of humility and fear, to make it good.
But it is much to be doubted, that those men that have boldness to believe this of themselves, have not ballast enough of humility and Fear, to make it good.
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The Valentinian having resolved himself to be NONLATINALPHABET, spiritual, confest indeed that other men must get some store of faith, and works to help them to Heaven, NONLATINALPHABET, Iren. But they had no need of either, because of their natural spiritualness ;
The Valentinian having resolved himself to be, spiritual, confessed indeed that other men must get Some store of faith, and works to help them to Heaven,, Iren But they had no need of either, Because of their natural spiritualness;
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There was another like fancy in the same Irenaeus, of Marcus and his followers, that by the NONLATINALPHABET a form of baptizing, that they had, that they were become NONLATINALPHABET invisible to the judge, then if ever they were apprehended 'twere but calling to the mother of Heaven, and she would send the helmet in Homer, that they should presently vanish out of their hands.
There was Another like fancy in the same Irnaeus, of Marcus and his followers, that by the a from of baptizing, that they had, that they were become invisible to the judge, then if ever they were apprehended 'twere but calling to the mother of Heaven, and she would send the helmet in Homer, that they should presently vanish out of their hands.
thus have some gotten the art of sinning securely, nay religiously, as he that in our English History would put his Neighbours in a course to rebell legally. But I hope all these fancies have nothing to do,
thus have Some got the art of sinning securely, nay religiously, as he that in our English History would put his Neighbours in a course to rebel legally. But I hope all these fancies have nothing to do,
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then shall you be fit to approach to that templum misericordiae which Gerson speaks of, sine simulacro, &c. that had not a picture or image of a Saint in it, no manner of ostentation or shew of works, non sacrificiis sed gemitibus, &c. not to be visited with sacrifices but sighs, not to be filled with triumphant NONLATINALPHABET, songs of rejoycing and victories,
then shall you be fit to approach to that Templum Mercy which Gerson speaks of, sine simulacro, etc. that had not a picture or image of a Saint in it, no manner of ostentation or show of works, non Sacrifices sed gemitibus, etc. not to be visited with Sacrifices but sighs, not to be filled with triumphant, songs of rejoicing and victories,
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There may be indeed a state and condition of Christians so well setled and riveted by Christ in grace, that their estate may be comfortably believed immutable,
There may be indeed a state and condition of Christians so well settled and riveted by christ in grace, that their estate may be comfortably believed immutable,
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Porphyry had so much Divinity in him, as to observe that NONLATINALPHABET were the only NONLATINALPHABET, that perpetual washings, and purgings and lustrations, were the only means to defend or deliver from evil, either to come or present;
Porphyry had so much Divinity in him, as to observe that were the only, that perpetual washings, and purgings and lustrations, were the only means to defend or deliver from evil, either to come or present;
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But then there must be also another bow in the heart, that must promise for that, that it shall not be like a deceitful bow, go back again to folly, never again be drowned with swinish, bestial, filthy lusts.
But then there must be also Another bow in the heart, that must promise for that, that it shall not be like a deceitful bow, go back again to folly, never again be drowned with swinish, bestial, filthy Lustiest.
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which addition of theirs (if it were inspired into the Translators, as St. Augustine is of opinion, all their variations from the Hebrew are NONLATINALPHABET,
which addition of theirs (if it were inspired into the Translators, as Saint Augustine is of opinion, all their variations from the Hebrew Are,
and so Canon) then happily that NONLATINALPHABET may signifie some secret infusion of supernatural power into Moses his hands, that there is promised, answerable to that same effusion of grace, to enable all the People of God in our fight with sin, the spiritual Amalek, by which grace Moses and the Christians have assurance to prevail.
and so Canon) then happily that may signify Some secret infusion of supernatural power into Moses his hands, that there is promised, answerable to that same effusion of grace, to enable all the People of God in our fight with since, the spiritual Amalek, by which grace Moses and the Christians have assurance to prevail.
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And thereupon it is observable, that Numb. xv. 9. that which is in the Hebrew in performing a vow is rendred by the LXXII. NONLATINALPHABET, to magnifie a vow ;
And thereupon it is observable, that Numb. xv. 9. that which is in the Hebrew in performing a Voelli is rendered by the LXXII., to magnify a Voelli;
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that there be some faults excommunicate a man ipso facto ; one who hath committed them, the Law excommunicates, though the Judge do not: you need not the application;
that there be Some Faults excommunicate a man ipso facto; one who hath committed them, the Law excommunicates, though the Judge do not: you need not the application;
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there be perhaps some sins and Devils like the Carian Scorpions, which Apollonius and Antigonus mention out of Aristotle, which when they strike strangers, do them no great hurt, NONLATINALPHABET, presently kill their own country-men ;
there be perhaps Some Sins and Devils like the Carrion Scorpions, which Apollonius and Antigonus mention out of Aristotle, which when they strike Strangers, do them no great hurt,, presently kill their own countrymen;
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some Devils perhaps that have power to hurt only their own subjects; as sins of weakness and ignorance, though they are enough to condemn an unregenerate man,
Some Devils perhaps that have power to hurt only their own subject's; as Sins of weakness and ignorance, though they Are enough to condemn an unregenerate man,
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yet we hope, through the merits of Christ into whom he is ingrafted, NONLATINALPHABET, shall do little hurt to the regenerate, unless it be only to keep him humble, to cost him more sighs and prayers.
yet we hope, through the merits of christ into whom he is ingrafted,, shall do little hurt to the regenerate, unless it be only to keep him humble, to cost him more sighs and Prayers.
so will it concern us for the getting of a consistent firm habit of soul, not to give over the nurse when we are come to age and years in the spirit, to account our selves babes in our virility,
so will it concern us for the getting of a consistent firm habit of soul, not to give over the nurse when we Are come to age and Years in the Spirit, to account our selves babes in our virility,
as 1. that God's decree of election is terminated in their particular and individual entities, without any respect to their qualifications and demeanors. 2. That all Christian faith is nothing but assurance, a thing which I toucht NONLATINALPHABET in the Preface,
as 1. that God's Decree of election is terminated in their particular and Individu entities, without any respect to their qualifications and demeanours. 2. That all Christian faith is nothing but assurance, a thing which I touched in the Preface,
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and can scarce forbear now I meet with it again. 3. That the Gospel consists all of promises of what Christ will work in us, no whit of precepts or prohibitions. 4. That it is a state of ease altogether and liberty, no whit of labour and subjection;
and can scarce forbear now I meet with it again. 3. That the Gospel consists all of promises of what christ will work in us, no whit of Precepts or prohibitions. 4. That it is a state of ease altogether and liberty, no whit of labour and subjection;
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To this first kind of pride may be accommodate many of the old phancies of the Poets and Philosophers, the Gyants fighting with God, (i. e.) the ambitious daring approaches of the soul toward the unapproachable light, which cost the Angels so dear,
To this First kind of pride may be accommodate many of the old fancies of the Poets and Philosophers, the Giants fighting with God, (i. e.) the ambitious daring Approaches of the soul towards the unapproachable Light, which cost the Angels so dear,
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And Philoponus saith, that winds and tumours (i. e.) lusts and passions, those troublesome impressions in the soul of man, are the acceptablest sacrifices, the highest feeding to the Devils;
And Philoponus Says, that winds and tumours (i. e.) Lustiest and passion, those troublesome impressions in the soul of man, Are the acceptablest Sacrifices, the highest feeding to the Devils;
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but that they have a villanous quality in their feeding, they bite perpetually but never swallow, all jaws and teeth, but neither throats nor stomachs;
but that they have a villainous quality in their feeding, they bite perpetually but never swallow, all Jaws and teeth, but neither throats nor stomachs;
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Pride in our education, is a kind of tenderness and chilness in the soul, that some people by perpetual softness are brought up to, that makes them uncapable and impatient of any corporal or spiritual hardness;
Pride in our education, is a kind of tenderness and chillness in the soul, that Some people by perpetual softness Are brought up to, that makes them uncapable and impatient of any corporal or spiritual hardness;
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The third kind of pride is a supercilious affected haughtiness, that men perhaps meekly enough disposed by nature, are fain to take upon them for some ends;
The third kind of pride is a supercilious affected haughtiness, that men perhaps meekly enough disposed by nature, Are fain to take upon them for Some ends;
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Thus was Mahomet fain to take upon him to be a Prophet, and pretend that 'twas discoursing with the Angel Gabriel made him in that case, that his new wife might not know that he was Epileptical, and so repent of her match with a beggar, and a diseased person.
Thus was Mahomet fain to take upon him to be a Prophet, and pretend that 'twas discoursing with the Angel Gabriel made him in that case, that his new wife might not know that he was Epileptical, and so Repent of her match with a beggar, and a diseased person.
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And upon these terms Turcism first came into the world, and Mahomet was cried up NONLATINALPHABET, the greatest Prophet (to omit other witness) as the Saracen fragments tell us, that we have out of Euthymius. Thus are imperfections and wants, sometimes even diseases both of body and mind, assumed and affected by some men, to get authority to their persons,
And upon these terms Turcism First Come into the world, and Mahomet was cried up, the greatest Prophet (to omit other witness) as the Saracen fragments tell us, that we have out of Euthymius. Thus Are imperfections and Wants, sometime even diseases both of body and mind, assumed and affected by Some men, to get Authority to their Persons,
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But not to flutter thus at large any longer, or pursue the common-place in its latitude, the Pharisees pride here expresseth it self in three things; 1. his posture, standing apart;
But not to flutter thus At large any longer, or pursue the commonplace in its latitude, the Pharisees pride Here Expresses it self in three things; 1. his posture, standing apart;
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The first of these may be aggravated against the schismatick that separates from the Church, or customs, but especially Service and Prayers of the Church.
The First of these may be aggravated against the schismatic that separates from the Church, or customs, but especially Service and Prayers of the Church.
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'Tis pride certainly that makes this man set himself thus apart, whereas the very first sight of that holy place strikes the humble Publican upon the knees of his heart afar off;
It's pride Certainly that makes this man Set himself thus apart, whereas the very First sighed of that holy place strikes the humble Publican upon the knees of his heart afar off;
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not tears to be received into his bottle, but jewels for his treasure. Always upon terms of spiritual exultancy, what great things God hath done for their souls;
not tears to be received into his Bottle, but Jewels for his treasure. Always upon terms of spiritual exultancy, what great things God hath done for their Souls;
never with humbled bended knees in acknowledgment of unworthiness with St. Paul, who cannot name that word, sinners, but must straight subsume in a parenthesis, of whom I am the chief, 1 Tim. i. 15. and for the expression of the opinion he had of his own sanctity, is fain to coyn a word for the purpose, NONLATINALPHABET, a word not to be met with in all Greek Authors again before he used it;
never with humbled bent knees in acknowledgment of unworthiness with Saint Paul, who cannot name that word, Sinners, but must straight subsume in a parenthesis, of whom I am the chief, 1 Tim. i. 15. and for the expression of the opinion he had of his own sanctity, is fain to coin a word for the purpose,, a word not to be met with in all Greek Authors again before he used it;
And Jacob in a like phrase, I am less than all thy mercies, Gen. xxxii. 10. The Litany that begins and ends with so many repetitions importuning for mercy, even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer, to have mercy upon us miserable sinners, this is set aside for the Publican, the sinners Liturgy;
And Jacob in a like phrase, I am less than all thy Mercies, Gen. xxxii. 10. The Litany that begins and ends with so many repetitions importuning for mercy, even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer, to have mercy upon us miserable Sinners, this is Set aside for the Publican, the Sinners Liturgy;
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The 3 d. expression of his pride is his malicious sullen eye upon the Publican, and that brings me to the next thing proposed at first, the Pharisees censoriousness and insinuated accusations of all others, I am not as other men, extortioners, &c. or even as this Publican.
The 3 d. expression of his pride is his malicious sullen eye upon the Publican, and that brings me to the next thing proposed At First, the Pharisees censoriousness and insinuated accusations of all Others, I am not as other men, extortioners, etc. or even as this Publican.
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'Twere an ingenuous speculation, and that which would stand us in some stead in our spiritual warfare, to observe what hints and opportunities the Devil takes from mens natural inclinations, to insinuate and ingratiate his temptations to them;
'Twere an ingenuous speculation, and that which would stand us in Some stead in our spiritual warfare, to observe what hints and opportunities the devil Takes from men's natural inclinations, to insinuate and ingratiate his temptations to them;
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how he applies still the fuel to the fire, the nourishment to the craving stomach; and accommodates all his proposals most seasonably and suitably to our affections;
how he Applies still the fuel to the fire, the nourishment to the craving stomach; and accommodates all his proposals most seasonably and suitably to our affections;
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not to enlarge this, NONLATINALPHABET, in the gross, nor yet NONLATINALPHABET, to each particular; you may have a NONLATINALPHABET or taste of it in the Pharisee.
not to enlarge this,, in the gross, nor yet, to each particular; you may have a or taste of it in the Pharisee.
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To an easie natur'd man whose soul is relax't, and has its pores open to receive any infection or taint, the Devil presents a multitude of adulterers, drunkards, &c. Thereby to distill the poyson softly into him;
To an easy natured man whose soul is relaxed, and has its pores open to receive any infection or taint, the devil presents a multitude of Adulterers, drunkards, etc. Thereby to distil the poison softly into him;
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that seeing he can hope to gain nothing upon him, by bringing him in love with their sin, he may yet inveigle him, by bringing him in hatred with their persons;
that seeing he can hope to gain nothing upon him, by bringing him in love with their since, he may yet inveigle him, by bringing him in hatred with their Persons;
and plunge him deeper through uncharitableness, than he could hope to do by lust. He knows well the Pharisees constitution's too austere to be caught with an ordinary bait,
and plunge him Deeper through uncharitableness, than he could hope to do by lust. He knows well the Pharisees constitution's too austere to be caught with an ordinary bait,
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as a skilful woods-man, that by wind-lassing presently gets a shoot, which without taking a compass and thereby a commodious stand, he could never have obtain'd.
as a skilful woods-man, that by wind-lassing presently gets a shoot, which without taking a compass and thereby a commodious stand, he could never have obtained.
Leo within 500. years after Christ, and other of the Fathers, have observed the same frequently practised by the Devil among the Primitive Christians;
Leo within 500. Years After christ, and other of the Father's, have observed the same frequently practised by the devil among the Primitive Christians;
That they whom persecution could not affright, ambition may puff up, envy poyson, and a false opinion of their own Christian purity, betray to all the malice in the World.
That they whom persecution could not affright, ambition may puff up, envy poison, and a false opinion of their own Christian purity, betray to all the malice in the World.
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Thus have Hereticks and Sectaries in all ages, by appropriating to themselves those titles that are common to all the children of God, left none for any other, but of contumely and contempt:
Thus have Heretics and Sectaries in all ages, by appropriating to themselves those titles that Are Common to all the children of God, left none for any other, but of contumely and contempt:
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Thus could not the Valentinians be content to be NONLATINALPHABET themselves; but all the world beside, must be NONLATINALPHABET and NONLATINALPHABET, animal and earthly.
Thus could not the Valentinians be content to be themselves; but all the world beside, must be and, animal and earthly.
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the Pharisees separati, Sadducees justi, Novatians NONLATINALPHABET, puri, Messalians precantes. As if these several virtues, separation from the world, love of justice, purity, daily exercise of prayer, were no where to be found but amongst them.
the Pharisees separati, Sadducees Justi, Novatians, puri, Messalians precantes. As if these several Virtues, separation from the world, love of Justice, purity, daily exercise of prayer, were no where to be found but among them.
as soon as he began to relish Montanus his heresie, he strait changeth his style, Nos spirituales, and all other Orthodox Christians Psychici, animal, carnal men.
as soon as he began to relish Montanus his heresy, he strait changes his style, Nos spirituales, and all other Orthodox Christians Psychics, animal, carnal men.
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Amongst other crimes with which the reformation charge the Romanists, what is there that we so importunately require of them as their charity ? that seeing with the Apostolical seat, they have seiz'd upon the Keys of Heaven also;
among other crimes with which the Reformation charge the Romanists, what is there that we so importunately require of them as their charity? that seeing with the Apostolical seat, they have seized upon the Keys of Heaven also;
they would not use this power of theirs so intemperately, as to admit none but their own proselytes into those gates, which Christ hath open'd to all believers.
they would not use this power of theirs so intemperately, as to admit none but their own Proselytes into those gates, which christ hath opened to all believers.
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Spalatensis indeed, after his revolt from us, could ingeniously confess, that he could have expected comfortably, and perhaps have been better pleased to have been saved in the Church of England, with a 1000l. a year, as in the Roman with 500l.
Spalatensis indeed, After his revolt from us, could ingeniously confess, that he could have expected comfortably, and perhaps have been better pleased to have been saved in the Church of England, with a 1000l. a year, as in the Roman with 500l.
But do not all others of them count this no less than heresie in him thus to hope? Cudsemius the Jesuit denies the English Nation to be Hereticks, because they remain under a continual succession of Bishops. But alas!
But do not all Others of them count this no less than heresy in him thus to hope? Cudsemius the Jesuit Denies the English nation to be Heretics, Because they remain under a continual succession of Bishops. But alas!
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how few be there of them, which have so much charity to afford us? What fulminations and clattering of Clouds is there to be heard in that Horizon? What Anathematizing of hereticks (i. e.) Protestants? what excommunicating them without any mercy,
how few be there of them, which have so much charity to afford us? What fulminations and clattering of Clouds is there to be herd in that Horizon? What Anathematizing of Heretics (i. e.) Protestants? what excommunicating them without any mercy,
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and lastly, where they have power, out of the Land of the living? And yet, would they be as liberal to us poor Protestants, as they are to their own Stews and Seminaries of all uncleanness,
and lastly, where they have power, out of the Land of the living? And yet, would they be as liberal to us poor Protestants, as they Are to their own Stews and Seminaries of all uncleanness,
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for you neither go in your selves, neither suffer ye them that are entring to go in? This we might do upon better grounds, were we so revengefully disposed;
for you neither go in your selves, neither suffer you them that Are entering to go in? This we might do upon better grounds, were we so revengefully disposed;
and lastly, to intercede for the salvation of all our souls together. And this is the only way St. Paul hath left us, Rom. xii. 20. by returning them good to melt them, hoping and praying in the words of Solomon, that by long forbearing, this great Prince of the West will be perswaded ;
and lastly, to intercede for the salvation of all our Souls together. And this is the only Way Saint Paul hath left us, Rom. xii. 20. by returning them good to melt them, hoping and praying in the words of Solomon, that by long forbearing, this great Prince of the West will be persuaded;
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and that our soft tongues may in time break the bone. But whilst we preach charity to them, shall we not betray partiality in our selves, by passing over that uncharitable fire that is breaking out in our own Chimnies? 'Twere to be wished that this Christian grace, which is liberal enough of it self, would be entertain'd as gratefully as it is preach't;
and that our soft tongues may in time break the bone. But while we preach charity to them, shall we not betray partiality in our selves, by passing over that uncharitable fire that is breaking out in our own chimneys? 'Twere to be wished that this Christian grace, which is liberal enough of it self, would be entertained as gratefully as it is preached;
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who being inflam'd, some with faction, others with ignorant prejudice, others with doting on their own abilities, fall out into all manner of intemperate censures NONLATINALPHABET words of the sword, all sharp contumelious invectives against all persons,
who being inflamed, Some with faction, Others with ignorant prejudice, Others with doting on their own abilities, fallen out into all manner of intemperate censures words of the sword, all sharp contumelious invectives against all Persons,
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For what Photius out of Josephus observes among others to have been one main cause or prognostick of the destruction of Jerusalem, the civil wars betwixt the NONLATINALPHABET and the NONLATINALPHABET, the Zelots and the Cut-throats, pray God we find not the same success amongst us.
For what Photius out of Josephus observes among Others to have been one main cause or prognostic of the destruction of Jerusalem, the civil wars betwixt the and the, the Zealots and the Cutthroats, pray God we find not the same success among us.
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and under one of those two names all the People were brought to suffer their part in the massacre. I desire not to chill or damp you with unnecessary fears,
and under one of those two names all the People were brought to suffer their part in the massacre. I desire not to chill or damp you with unnecessary fears,
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and from thence raving and disquietness of the soul, are certainly no very comfortable Symptomes. When the Church and Kingdom must be dichotomiz'd, precisely divided into two extreme parts,
and from thence raving and disquietness of the soul, Are Certainly no very comfortable Symptoms. When the Church and Kingdom must be dichotomized, precisely divided into two extreme parts,
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and all moderate persons by each extreme tossed to the other with furious prejudice, must brand all for Hereticks or carnal persons, that will not undergo their razor:
and all moderate Persons by each extreme tossed to the other with furious prejudice, must brand all for Heretics or carnal Persons, that will not undergo their razor:
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These, beloved, are shrewd feaverish distempers, pray God they break not forth into a flame. When the boat that goes calmly with the stream, in the midst of two impetuous rowers, shall be assaulted by each of them, for opposing or affronting each;
These, Beloved, Are shrewd feverish distempers, pray God they break not forth into a flame. When the boat that Goes calmly with the stream, in the midst of two impetuous rowers, shall be assaulted by each of them, for opposing or affronting each;
when the moderate Christian shall be branded on the one hand for preciseness, on the other for intemperance, on the one side for a Puritan, on the other for a Papist, or a Remonstrant, when he that keeps himself from either extreme, shall yet be intituled to both;
when the moderate Christian shall be branded on the one hand for preciseness, on the other for intemperance, on the one side for a Puritan, on the other for a Papist, or a Remonstrant, when he that keeps himself from either extreme, shall yet be entitled to both;
what shall we say is become of that ancient Primitive charity and moderation? The use, beloved, that I desire to make of all this, shall not be to declaim at either;
what shall we say is become of that ancient Primitive charity and moderation? The use, Beloved, that I desire to make of all this, shall not be to declaim At either;
as if it were both extremes ; that may you define to be exact liberality, which the covetous man censures for prodigality, and the prodigal for covetousness.
as if it were both extremes; that may you define to be exact liberality, which the covetous man censures for prodigality, and the prodigal for covetousness.
And if there be any such Satanical art crept in amongst us, of authorizing errors or sins on one side, by pretending zeal and earnestness against their contraries;
And if there be any such Satanical art crept in among us, of authorizing errors or Sins on one side, by pretending zeal and earnestness against their contraries;
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his seeing the Publican, comparing himself with notorious sinners, I thank thee that, &c. That verse 1 Cor. xv. 33. which St. Paul cites out of Menanders Thais, that wicked communication corrupts good manners, is grounded on this moral essay, that nothing raiseth up so much to good and great designs as emulation;
his seeing the Publican, comparing himself with notorious Sinners, I thank thee that, etc. That verse 1 Cor. xv. 33. which Saint Paul cites out of Menanders Thais, that wicked communication corrupts good manners, is grounded on this moral essay, that nothing Raiseth up so much to good and great designs as emulation;
that he that casts himself upon such low company, that he hath nothing to imitate or aspire to in them, is easily perswaded to give over any farther pursuit of virtue,
that he that Cast himself upon such low company, that he hath nothing to imitate or aspire to in them, is Easily persuaded to give over any farther pursuit of virtue,
But, beloved, the comforts with which the Devil furnisheth these men, are, (if they were not meerly feigned and phantastical) yet very beggarly and lamentable, such as Achilles in Homer would have scorn'd, only to be chief among the dead, or Princes and eminent persons in Hell.
But, Beloved, the comforts with which the devil furnisheth these men, Are, (if they were not merely feigned and fantastical) yet very beggarly and lamentable, such as Achilles in Homer would have scorned, only to be chief among the dead, or Princes and eminent Persons in Hell.
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that the NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET of the Church, the religious exercisers and champions and trophe-bearers of this holy martial field have dealt in.
that the and and of the Church, the religious exercisers and champions and trophe-bearers of this holy martial field have dealt in.
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O what an accession not only to our torments, but our shame, and indignation at our selves, to see the expectation of meriting in a Papist, nay the desire of being counted vertuous in a Heathen, attended with a more pompous train of charitable magnificent deeds, of constant magnanimous sayings,
O what an accession not only to our torments, but our shame, and Indignation At our selves, to see the expectation of meriting in a Papist, nay the desire of being counted virtuous in a Heathen, attended with a more pompous train of charitable magnificent Deeds, of constant magnanimous sayings,
and all that we can fetch out of St. Paul, not able to stop his mouth from going on, Shew me thy faith without thy works, as our English reads it out of the Syriack and vulgar Latine, and I will shew thee my faith by my works ? 'Twill be but a nice distinction for thee then to say, that works are to be separated from the act of justification,
and all that we can fetch out of Saint Paul, not able to stop his Mouth from going on, Show me thy faith without thy works, as our English reads it out of the Syriac and Vulgar Latin, and I will show thee my faith by my works? It'll be but a Nicaenae distinction for thee then to say, that works Are to be separated from the act of justification,
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And how many be there among you, that cannot go thus far with the Pharisee? Some vice or other perhaps there is, that agrees not with your constitution or education; drunkenness is not for one man's turn, prodigality for anothers,
And how many be there among you, that cannot go thus Far with the Pharisee? some vice or other perhaps there is, that agrees not with your constitution or education; Drunkenness is not for one Man's turn, prodigality for another's,
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But if you were to be required here, to what the Pharisee undertakes, if you were to be arraigned at that severe tribunal, I say not concerning your thoughts and evil communications, but even the gross actual, nay habitual sins;
But if you were to be required Here, to what the Pharisee undertakes, if you were to be arraigned At that severe tribunal, I say not Concerning your thoughts and evil communications, but even the gross actual, nay habitual Sins;
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and confidence, that you are not extortioners, unjust, adulterers? Nay, how many be there that have all the Pharisees pride and censoriousness, and all these other sins too into the vantage? Certainly there is not one place in the Christian world, that hath more reason to humble it self for two or all three of these vices,
and confidence, that you Are not extortioners, unjust, Adulterers? Nay, how many be there that have all the Pharisees pride and censoriousness, and all these other Sins too into the vantage? Certainly there is not one place in the Christian world, that hath more reason to humble it self for two or all three of these vices,
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but though it will not become me to have thought it of you, yet 'twill concern you to suspect it of your selves, that by acknowledging your guilts, you may have them cancell'd,
but though it will not become me to have Thought it of you, yet it'll concern you to suspect it of your selves, that by acknowledging your guilts, you may have them canceled,
And here Saint Chrysostome 's caution will come in very seasonably toward a conclusion of all, that the Publicans sins be not preferr'd before the Pharisees works, but only before his pride. 'Tis not his store of moral virtues that was like to prove the Pharisees undoing,
And Here Saint Chrysostom is caution will come in very seasonably towards a conclusion of all, that the Publicans Sins be not preferred before the Pharisees works, but only before his pride. It's not his store of moral Virtues that was like to prove the Pharisees undoing,
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The fasting and the tithing must not be cast away, because the Pharisee was proud of them, this were a furious discipline which would down with all violently, that had ever been abused to idolatry or sin;
The fasting and the tithing must not be cast away, Because the Pharisee was proud of them, this were a furious discipline which would down with all violently, that had ever been abused to idolatry or since;
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or with him in Plutarch, that because Poetry had some ill consequences sometimes, would have the Muses and their favourites dispatched into Epicurus his boat.
or with him in Plutarch, that Because Poetry had Some ill consequences sometime, would have the Muses and their favourites dispatched into Epicurus his boat.
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Wherefore above all things in the world, let us labour for this perfection; let us melt and dissolve every faculty and spirit about us in pursuit of it,
Wherefore above all things in the world, let us labour for this perfection; let us melt and dissolve every faculty and Spirit about us in pursuit of it,
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the highest reach of years and learning is but infancy without the virility and manhood of the spirit, by which we are made perfect men in Christ Jesus.
the highest reach of Years and learning is but infancy without the virility and manhood of the Spirit, by which we Are made perfect men in christ jesus.
Let every man be in some proportion to his gifts, Christs Baptist and forerunner, and harbinger in himself, that whensoever he shall appear or knock, he may enter, lodge and dwell without resistance.
Let every man be in Some proportion to his Gifts, Christ Baptist and forerunner, and harbinger in himself, that whensoever he shall appear or knock, he may enter, lodge and dwell without resistance.
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lest being plunged in habitual confident sinning, that Hell and Tophet on Earth, the very omnipotent mercy of God be in a manner foiled to hale us out again:
lest being plunged in habitual confident sinning, that Hell and Tophet on Earth, the very omnipotent mercy of God be in a manner foiled to hale us out again:
whereas I should have prescribed you a shorter easier call, by being extreamly sinful, according to these two Aphorisms of Hippocrates, NONLATINALPHABET, &c. the strongest bodies are in greatest danger, and NONLATINALPHABET, the NONLATINALPHABET and height of a disease is the fittest opportunity for a miraculous cure.
whereas I should have prescribed you a shorter Easier call, by being extremely sinful, according to these two Aphorisms of Hippocrates,, etc. the Strongest bodies Are in greatest danger, and, the and height of a disease is the Fittest opportunity for a miraculous cure.
as may appear by that boast and exultancy of Campian in his Eighth Reason, where he upbraids us English-men of our abominable Lutheran, licentious Doctrine, (as he calls it) Quanto sceleratior es, tanto vicinior gratiae :
as may appear by that boast and exultancy of Campian in his Eighth Reason, where he upbraids us Englishmen of our abominable Lutheran, licentious Doctrine, (as he calls it) Quanto sceleratior es, tanto vicinior Gratiae:
I have done all with the confutation of this loose groundless opinion, which if 'twere true, would yet prove of dangerous consequence to be Preached, in abating and turning our edge, which is of it self blunt and dull enough toward goodness:
I have done all with the confutation of this lose groundless opinion, which if 'twere true, would yet prove of dangerous consequence to be Preached, in abating and turning our edge, which is of it self blunt and dull enough towards Goodness:
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For upon their grounds, is it not as easie for the Converting spirit to enter and subdue one Lucifer, one proud Devil in the heart, otherwise pretty well qualified,
For upon their grounds, is it not as easy for the Converting Spirit to enter and subdue one Lucifer, one proud devil in the heart, otherwise pretty well qualified,
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Now if it be supposed, as I fear is too true, that our moral men fall far short of the antient Philosophers, if they be now adays confident and trust in their works for salvation,
Now if it be supposed, as I Fear is too true, that our moral men fallen Far short of the ancient Philosophers, if they be now adais confident and trust in their works for salvation,
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for do we not find that treble humility, NONLATINALPHABET of the heart, NONLATINALPHABET of the tongue, NONLATINALPHABET of the actions, Ephes. iv. 2. handled also and prescribed by the Philosophers? In summ, that which in all moral precepts comes nearest pride or high-mindedness, is that NONLATINALPHABET, Eth. 4.3. part of which is setting value on ones self.
for do we not find that triple humility, of the heart, of the tongue, of the actions, Ephesians iv. 2. handled also and prescribed by the Philosophers? In sum, that which in all moral Precepts comes nearest pride or high-mindedness, is that, Eth. 4.3. part of which is setting valve on ones self.
For that NONLATINALPHABET belonging to the understanding, which is, not to think more highly on ones own worth than he ought, NONLATINALPHABET, Rom. xii. 3. Do we not find it commended and dilated on by Aristotle 4. Eth. 3. NONLATINALPHABET, &c. not to overprize his own worth, or to expect an higher reward than it in proportion deserves? So that he that trusts in his morality for Heaven, doth eo nomine offend against morality, according to that of Salvian, Hoc ipsum genus maximae injustitiae est, si quis se justum praesumat ;
For that belonging to the understanding, which is, not to think more highly on ones own worth than he ought,, Rom. xii. 3. Do we not find it commended and dilated on by Aristotle 4. Eth. 3., etc. not to overprize his own worth, or to expect an higher reward than it in proportion deserves? So that he that trusts in his morality for Heaven, does eo nomine offend against morality, according to that of Salvian, Hoc ipsum genus maximae injustitiae est, si quis se Justum praesumat;
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and therefore their judgment should be able to distinguish, and direct their zeal against the accidental vice, not the essential innocent vertue, against pride, not morality.
and Therefore their judgement should be able to distinguish, and Direct their zeal against the accidental vice, not the essential innocent virtue, against pride, not morality.
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NONLATINALPHABET, saith Aristotle in the first Post. c. 4. It doth not lighten because I walk, but that is an accident proceeding from some other cause.
, Says Aristotle in the First Post. c. 4. It does not lighten Because I walk, but that is an accident proceeding from Some other cause.
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and beside their own phancies and resolution to maintain them, they have none but this, The meer moral man trusts in his own righteousness, and this confidence in the arm of flesh, is the greatest enemy to sanctifying grace, which works by spiritual humility.
and beside their own fancies and resolution to maintain them, they have none but this, The mere moral man trusts in his own righteousness, and this confidence in the arm of Flesh, is the greatest enemy to sanctifying grace, which works by spiritual humility.
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as if we meant to threaten God, that 'twere his best and safest course to call us? shall we abound in rebellions, that grace may superabound? God pardon and forbid.
as if we meant to threaten God, that 'twere his best and Safest course to call us? shall we abound in rebellions, that grace may superabound? God pardon and forbid.
but yet for all this, shall one or two variations from the ordinary course, from the NONLATINALPHABET, be turned into a ruled case? shall the rarer examples of Mary Magdalen, or a Saul, prescribe and set up? shall we sin to the purpose,
but yet for all this, shall one or two variations from the ordinary course, from the, be turned into a ruled case? shall the rarer Examples of Marry Magdalen, or a Saul, prescribe and Set up? shall we sin to the purpose,
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and though some must needs find their spiritual joys infinitely increased, NONLATINALPHABET, by that gall of bitterness, from which they were delivered,
and though Some must needs find their spiritual Joys infinitely increased,, by that Gall of bitterness, from which they were Delivered,
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as if, because the natural man understands not, &c. all reliques of natural purity were solemnly and pro formâ to be abandoned, to make us capable of spiritual.
as if, Because the natural man understands not, etc. all Relics of natural purity were solemnly and Pro formâ to be abandoned, to make us capable of spiritual.
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and so as Tertullian objects to the Heathen, expostulating with them why they did not deifie Themistocles and Cato, as well as Jove and Hercules, Quot potiores viros apud inferos reliquistis? they leave many an honester man in Hell,
and so as Tertullian objects to the Heathen, expostulating with them why they did not deify Themistocles and Cato, as well as Jove and Hercules, Quot potiores viros apud inferos reliquistis? they leave many an Honester man in Hell,
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and in issue, I fear, all will prove meer moralists in their doom, which do fall short of that degree of zeal, which their either faction or violent heats pretend to;
and in issue, I Fear, all will prove mere moralists in their doom, which do fallen short of that degree of zeal, which their either faction or violent heats pretend to;
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and first observe, that they go so far with the meer moral man, and drive him so high, that at his depression again, many a regenerate man falls with him under that title;
and First observe, that they go so Far with the mere moral man, and drive him so high, that At his depression again, many a regenerate man falls with him under that title;
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In setting down the pitch that an unregenerate man may attain to, and yet be damned, some of our preaching writers are wont duly to conclude with this peremptory Doctrine, That of a meer moral man,
In setting down the pitch that an unregenerate man may attain to, and yet be damned, Some of our preaching writers Are wont duly to conclude with this peremptory Doctrine, That of a mere moral man,
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and so I should dismiss it, and come to application, but that I am stayed and thwarted by a contrary proposition maintained by a sort of our popular Preachers, with more violence than discretion, which I conceive to be of dangerous consequence,
and so I should dismiss it, and come to application, but that I am stayed and thwarted by a contrary proposition maintained by a sort of our popular Preachers, with more violence than discretion, which I conceive to be of dangerous consequence,
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of such a one we are to judge far more comfortably, and expect more confidently, than of another more habituate sinner, negligent of the commands of either God or nature.
of such a one we Are to judge Far more comfortably, and expect more confidently, than of Another more habituate sinner, negligent of the commands of either God or nature.
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yet certainly there is far more hope of the just careful moral man, which hath used all those restraints which are given him, that he shall be called and saved:
yet Certainly there is Far more hope of the just careful moral man, which hath used all those restraints which Are given him, that he shall be called and saved:
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though nothing in us can facilitate Gods action to him, though none of our performances or his lower works in us, can merit or challenge his sanctifying grace;
though nothing in us can facilitate God's actium to him, though none of our performances or his lower works in us, can merit or challenge his sanctifying grace;
And indeed, he that is thus called, must expect what Paul found, a mighty tempest throughout him, three days at least without sight o• nourishment, if not a NONLATINALPHABET or NONLATINALPHABET a swoon, a kind of ecstacy of the whole man, at this tumultuary driving out of this high, rank, insolent, habituate body of sin.
And indeed, he that is thus called, must expect what Paul found, a mighty tempest throughout him, three days At least without sighed o• nourishment, if not a or a swoon, a kind of ecstasy of the Whole man, At this tumultuary driving out of this high, rank, insolent, habituate body of since.
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8. The Conversion of unprepared hardned blasphemous sinners, is to be accounted as a most rare and extraordinary work, of Gods power and mercy, not an every days work,
8. The Conversion of unprepared hardened blasphemous Sinners, is to be accounted as a most rare and extraordinary work, of God's power and mercy, not an every days work,
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before the Holy Ghost over shadowed her, Joseph a just man, before the Holy Ghost appeared to him, Mat. i. 19. James holy from the womb, and Cornelius capable of all that commendation for Devotion and Alms-deeds, Acts x. 1. before either Christ was preach't to him in the 37. or the Holy Ghost fell on him, in the 44. verse.
before the Holy Ghost over shadowed her, Joseph a just man, before the Holy Ghost appeared to him, Mathew i. 19. James holy from the womb, and Cornelius capable of all that commendation for Devotion and Almsdeeds, Acts x. 1. before either christ was preached to him in the 37. or the Holy Ghost fell on him, in the 44. verse.
but acknowledge a more supernatural spiritual agent in them, yet are they to be reckoned as preparations to Christs birth in them, because they did precede it:
but acknowledge a more supernatural spiritual agent in them, yet Are they to be reckoned as preparations to Christ birth in them, Because they did precede it:
so was Joseph and his Sons NONLATINALPHABET, famous for very just men, James the brother of the Lord NONLATINALPHABET, holy from the womb (as Eusebius cites it) called by the Jews NONLATINALPHABET, saith he, out of Hegesippus, which he interprets NONLATINALPHABET, the stay of the people and justice it self.
so was Joseph and his Sons, famous for very just men, James the brother of the Lord, holy from the womb (as Eusebius cites it) called by the jews, Says he, out of Hegesippus, which he interprets, the stay of the people and Justice it self.
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In like manner, that the rest of the family, Christs Father and Brethren, in account on earth, should be such whose vertues had bestowed a more eminent opinion,
In like manner, that the rest of the family, Christ Father and Brothers, in account on earth, should be such whose Virtues had bestowed a more eminent opinion,
'Twas appointed by God that she only should be vouchsafed the blessed office of dignity, of being the NONLATINALPHABET Christ 's Mother, who was NONLATINALPHABET, saith he in Photius, fuller of vertues than any else of her sex could brag off.
'Twas appointed by God that she only should be vouchsafed the blessed office of dignity, of being the christ is Mother, who was, Says he in Photius, fuller of Virtues than any Else of her sex could brag off.
then do they naturally incline the subject for the receiving of grace when it comes, and by sitting, as it were, and organizing the subject, facilitate its entrance;
then do they naturally incline the Subject for the receiving of grace when it comes, and by sitting, as it were, and organizing the Subject, facilitate its Entrance;
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In the like kind the Fathers prescribe good works of Charity, observing out of the xix. of St. Matthew, that the distribution of all their substance to the poor, was a praeludium in the Primitive believers to the following of Christ, Prius vendant omnia quàm sequantur :
In the like kind the Father's prescribe good works of Charity, observing out of the xix. of Saint Matthew, that the distribution of all their substance to the poor, was a praeludium in the Primitive believers to the following of christ, Prius vendant omnia quàm sequantur:
so saith Clement of Philosophy that it doth NONLATINALPHABET, &c. make ready and prepare the way against Christs coming, NONLATINALPHABET, cooperate with other helps that God hath given us;
so Says Clement of Philosophy that it does, etc. make ready and prepare the Way against Christ coming,, cooperate with other helps that God hath given us;
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in summ, whatever degree of Innocence, either study, or fear, or love, or natural disposition can work in us, some or all of which may in some measure be found in some men not yet regenerate, are good preparations for Christs birth in us:
in sum, whatever degree of Innocence, either study, or Fear, or love, or natural disposition can work in us, Some or all of which may in Some measure be found in Some men not yet regenerate, Are good preparations for Christ birth in us:
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for although according to Saint Austin, Ne ipsâ quidem justitiâ nostrâ indiget Deus : yet according to Salvian's limitation, Eget juxta praceptionem suam, licet non juxta potentiam;
for although according to Saint Austin, Ne ipsâ quidem justitiâ nostrâ indiget Deus: yet according to Salvianus limitation, Eget juxta praceptionem suam, licet non juxta potentiam;
for even those unbelievers must have within them NONLATINALPHABET, a proneness or readiness to receive them with belief, NONLATINALPHABET, &c. in Jobius, to open to the spirit knocking by those miracles,
for even those unbelievers must have within them, a proneness or readiness to receive them with belief,, etc. in Job, to open to the Spirit knocking by those Miracles,
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but that miracles, which when they met with a passive willingness, a contentedness in the patient to receive and believe them, were then the ordinary instruments of faith and conversion, would have been but cast away upon obdurate hearts:
but that Miracles, which when they met with a passive willingness, a contentedness in the patient to receive and believe them, were then the ordinary Instruments of faith and conversion, would have been but cast away upon obdurate hearts:
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yet so, in respect of other places, he was, and did not many miracles there, because of their unbelief, Mat. xiii. 58. not that their incredulity had manacled him, had shortned his hand, or straitned his power;
yet so, in respect of other places, he was, and did not many Miracles there, Because of their unbelief, Mathew xiii. 58. not that their incredulity had manacled him, had shortened his hand, or straitened his power;
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Hence it is, that Jobius in Photius, observes that in Scripture some are called Dogs, Mat. xv. 26. some unworthy to receive the mysteries of the Kingdom of Heaven, Mat. xiii. 11. that some hated the light and came not to it, John iii. 20. as if all those had taken a course to make themselves uncapable of mercy, and by a perfect hostility frighted Christ out of their coasts.
Hence it is, that Job in Photius, observes that in Scripture Some Are called Dogs, Mathew xv. 26. Some unworthy to receive the Mysteres of the Kingdom of Heaven, Mathew xiii. 11. that Some hated the Light and Come not to it, John iii. 20. as if all those had taken a course to make themselves uncapable of mercy, and by a perfect hostility frighted christ out of their coasts.
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And therefore there is very little hope that Christ will ever vouchsafe to be born in such polluted hardned souls. For 'tis Basil 's observation, that that speech of the fools heart, there is no God, was the cause that the Gentiles were given over to a reprobate sense,
And Therefore there is very little hope that christ will ever vouchsafe to be born in such polluted hardened Souls. For it's Basil is observation, that that speech of the Fools heart, there is no God, was the cause that the Gentiles were given over to a Reprobate sense,
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According to the NONLATINALPHABET of Aristotle, NONLATINALPHABET, diseases are sometimes cur'd, when the patient is at the extremity or height of danger, in an ecstasie and almost quite gone.
According to the of Aristotle,, diseases Are sometime cured, when the patient is At the extremity or height of danger, in an ecstasy and almost quite gone.
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at one minute to strike the most obdurate heart and soften it, and out of the unnatural womb of stones, infinitely more unfruitful than barrenness and age had made the womb of Sarah, to raise up children unto Abraham.
At one minute to strike the most obdurate heart and soften it, and out of the unnatural womb of stones, infinitely more unfruitful than Barrenness and age had made the womb of Sarah, to raise up children unto Abraham.
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and to quit it as soon as I can, present the whole business unto you in some few propositions, of which some I shall only recite as conceiving them evident enough by their own light;
and to quit it as soon as I can, present the Whole business unto you in Some few propositions, of which Some I shall only recite as conceiving them evident enough by their own Light;
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may curb and keep them in, and consequently preserve the soul from that weight of the multitude of sins which press down other men to a desperation of mercy.
may curb and keep them in, and consequently preserve the soul from that weight of the multitude of Sins which press down other men to a desperation of mercy.
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nay sometimes other moral vices, as NONLATINALPHABET, vain glory or ostentation of integrity. 4. Natural impressions to do to others as we would be done to. 5. Clearness of judgment in discerning good from evil. 6. An expectation of a reward for any thing well done.
nay sometime other moral vices, as, vain glory or ostentation of integrity. 4. Natural impressions to do to Others as we would be done to. 5. Clearness of judgement in discerning good from evil. 6. an expectation of a reward for any thing well done.
Much to this same purpose hath holy Maximus in those admirable Sections, NONLATINALPHABET, where most of the restraints he speaks of, are competible to the unregenerate, NONLATINALPHABET, &c. 1. Fear of men. 2. Denunciation of judgments from Heaven. 3. Temperance and moral vertues :
Much to this same purpose hath holy Maximus in those admirable Sectis,, where most of the restraints he speaks of, Are competible to the unregenerate,, etc. 1. fear of men. 2. Denunciation of Judgments from Heaven. 3. Temperance and moral Virtues:
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Yet some degrees also of purity, or at least a less measure of impurity they attained to, only upon the expectation and desire of happiness proposed to them upon condition of performance of moral precepts;
Yet Some Degrees also of purity, or At least a less measure of impurity they attained to, only upon the expectation and desire of happiness proposed to them upon condition of performance of moral Precepts;
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And could the Philosophers be their own Scholars, could they exhibit that felicity which they describe and phansie, they might glory in their morality,
And could the Philosophers be their own Scholars, could they exhibit that felicity which they describe and fancy, they might glory in their morality,
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and then thirdly, NONLATINALPHABET, it falls into holy enthusiasms and spiritual elevations, which it continues, till it be changed and led into the calm and serenity above the state of man, agreeable to the tranquillity and peace which the Gods injoy.
and then Thirdly,, it falls into holy enthusiasms and spiritual elevations, which it continues, till it be changed and led into the Cam and serenity above the state of man, agreeable to the tranquillity and peace which the God's enjoy.
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as Austin cites it out of him, L. 10. de civit. Dei. This whole course and proceedings and assent of the soul, through these Philosophical preparations, to spiritual perfection, is summarily and clearly set down for us in Photius out of Isidorus, Philosophically observed to consist in three steps;
as Austin cites it out of him, L. 10. de Civit. Dei. This Whole course and proceedings and assent of the soul, through these Philosophical preparations, to spiritual perfection, is summarily and clearly Set down for us in Photius out of Isidorus, Philosophically observed to consist in three steps;
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This was the aim and business of Philosophy to keep us from unmanning our selves, to restore reason to its scepter, to rescue it from the tyranny of that most atheistical usurper, as Jambl. calls the affections,
This was the aim and business of Philosophy to keep us from unmanning our selves, to restore reason to its sceptre, to rescue it from the tyranny of that most atheistical usurper, as Jambl. calls the affections,
So then to this spiritualizing of the soul, and recovering it to the simplicity of its essence, their main precepts were to quell and suppress NONLATINALPHABET,
So then to this spiritualizing of the soul, and recovering it to the simplicity of its essence, their main Precepts were to quell and suppress,
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for that study can reform the other, NONLATINALPHABET, make the soul contemn the commands, and arm it against the influences and poysons and infections of the body. In summ, the main of Philosophy was to this purpose, to take off the soul from those corporeal dependances,
for that study can reform the other,, make the soul contemn the commands, and arm it against the influences and poisons and infections of the body. In sum, the main of Philosophy was to this purpose, to take off the soul from those corporeal dependences,
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For it is Philoponus his observation, that that Canon of the Physicians, That the inclinations of the soul necessarily follow the temper of the body, is by all men set down with that exception implied,
For it is Philoponus his observation, that that Canon of the Physicians, That the inclinations of the soul necessarily follow the temper of the body, is by all men Set down with that exception implied,
To this purpose did Socrates, the first and wisest Moralist, furnish and arm the reasonable faculty with all helps and defensations that Philosophy could afford it, that it might be able to shake off and disburthen it self of those encumbrances which naturally weighed and pressed it downward, ut exoneratus animus naturali vigore in aeterna se attollerer:
To this purpose did Socrates, the First and Wisest Moralist, furnish and arm the reasonable faculty with all helps and defensations that Philosophy could afford it, that it might be able to shake off and disburthen it self of those encumbrances which naturally weighed and pressed it downward, ut exoneratus animus naturali Vigour in aeterna se attollerer:
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To this purpose a great company of them, saith St. Austin, puzled themselves in a design of purging the soul per NONLATINALPHABET, & consecrationes theurgicas, but all in vain, as Porphyry himself confesses;
To this purpose a great company of them, Says Saint Austin, puzzled themselves in a Design of purging the soul per, & consecrationes theurgicas, but all in vain, as Porphyry himself Confesses;
which is the next word in the doctrine, the specification of it by the subject noted in the Text by NONLATINALPHABET, the way, and expressed in the latter part of the subject of my proposition, the Preparation of the soul.
which is the next word in the Doctrine, the specification of it by the Subject noted in the Text by, the Way, and expressed in the latter part of the Subject of my proposition, the Preparation of the soul.
such a one who never took so much care to trim himself to entertain the bridegroom, as the Heathen did to adore an empty gaud, a vain ridiculous bauble.
such a one who never took so much care to trim himself to entertain the bridegroom, as the Heathen did to adore an empty gaud, a vain ridiculous bauble.
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Now shall we be more sawcy in our devotions, and insolent in our approaches to either the throne of Majesty or grace of our true God, than they were to the unprofitable empty NONLATINALPHABET, of their false ? Shall we call the mannerliness of the Heathen up in judgment against the Christian rudeness? 'Twill be an horrid exprobration at the day of Doom,
Now shall we be more saucy in our devotions, and insolent in our Approaches to either the throne of Majesty or grace of our true God, than they were to the unprofitable empty, of their false? Shall we call the mannerliness of the Heathen up in judgement against the Christian rudeness? It'll be an horrid exprobration At the day of Doom,
yet hence it may appear, that the eye of nature, though cheated in the main, taking that for a sacred mystery, which was but a prodigious vanity, yet kept its self constant in its ceremonies;
yet hence it may appear, that the eye of nature, though cheated in the main, taking that for a sacred mystery, which was but a prodigious vanity, yet kept its self constant in its ceremonies;
for although those Eleusinia of theirs, at a Christian's examination, would prove nothing but religious delusions, containing some prodigies of their mythical divinity;
for although those Eleusinian of theirs, At a Christian's examination, would prove nothing but religious delusions, containing Some prodigies of their mythical divinity;
In summ, when they were thus qualified and had fulfill'd the period, or circle of their purgation required to their NONLATINALPHABET, they were at length admitted intra adyta ad epoptica sacra, where all the mysteries of their Theology were revealed to them.
In sum, when they were thus qualified and had fulfilled the Period, or circle of their purgation required to their, they were At length admitted intra adyta ad epoptica sacra, where all the Mysteres of their Theology were revealed to them.
but the Graecians, whom learning had made more substantial in their Worship, required moreover an habituate temper of passions, longam castimoniam & sedatam mentem, that the inward calmness and serenity of the affections, might perform the promises of the outward purity.
but the Greeks, whom learning had made more substantial in their Worship, required moreover an habituate temper of passion, Longam castimoniam & sedatam mentem, that the inward calmness and serenity of the affections, might perform the promises of the outward purity.
sure they were they found it there, and therefore their own reason suggested them, that things of an excellent purity, of an inherent or at least an adherent sanctity, were not to be adventured on by an impure nature, NONLATINALPHABET, saith Clement, till it had by some laborious prescribed means, somewhat rid it self of its pollutions;
sure they were they found it there, and Therefore their own reason suggested them, that things of an excellent purity, of an inherent or At least an adherent sanctity, were not to be adventured on by an impure nature,, Says Clement, till it had by Some laborious prescribed means, somewhat rid it self of its pollutions;
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for before they were admitted to those grand NONLATINALPHABET and NONLATINALPHABET, they were (saith Suidas ) to spend a year or two in a lower form, undergo a shop of purgations, NONLATINALPHABET, and many more;
for before they were admitted to those grand and, they were (Says Suidas) to spend a year or two in a lower from, undergo a shop of purgations,, and many more;
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as Baptism, Confirmation, and a Christian education in the Church, fits us for the participations of those mysteries which the other Sacraments present to us;
as Baptism, Confirmation, and a Christian education in the Church, fits us for the participations of those Mysteres which the other Sacraments present to us;
before his admission to them? For their NONLATINALPHABET being divided into two classes, the less or lower sort were praeludia to the greater, or as the Scholiast on Aristophanes hath it more clearly to our purpose, NONLATINALPHABET, a praemundation or praesanctification of them that sued to be admitted higher:
before his admission to them? For their being divided into two classes, the less or lower sort were Praeludia to the greater, or as the Scholiast on Aristophanes hath it more clearly to our purpose,, a praemundation or praesanctification of them that sued to be admitted higher:
and as it were the Sacraments of their Religion, their Eleusinia sacra, resembling in one respect Christian Baptism, in another, holy Orders: What a multitude of rites and performances were required of every one,
and as it were the Sacraments of their Religion, their Eleusinian sacra, resembling in one respect Christian Baptism, in Another, holy Order: What a multitude of Rites and performances were required of every one,
but indeed it signifies an awe and reverence to the Deity they worship, and a fear and a care lest the unpreparedness of the Priest, should pollute their sacrifice;
but indeed it signifies an awe and Reverence to the Deity they worship, and a Fear and a care lest the unpreparedness of the Priest, should pollute their sacrifice;
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or rather mannerliness, that made the Graecian Priests so rub and wash and scour themselves, before they would meddle with a sacrifice? NONLATINALPHABET, it was, and that we construe superstition ;
or rather mannerliness, that made the Grecian Priests so rub and wash and scour themselves, before they would meddle with a sacrifice?, it was, and that we construe Superstition;
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and in the same place, NONLATINALPHABET, and its preparative NONLATINALPHABET Wrestling, cuffing, and running, three of the five Olympian games adopted as it were into the Church,
and in the same place,, and its preparative Wrestling, cuffing, and running, three of the five Olympian games adopted as it were into the Church,
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and the moral of them, would prove of good use to discipline, and to bring us up to those spiritual Agones mentioned in Scripture, as NONLATINALPHABET, Eph. iv. 14. NONLATINALPHABET, 1 Cor. ix. 26.
and the moral of them, would prove of good use to discipline, and to bring us up to those spiritual Agones mentioned in Scripture, as, Ephesians iv. 14., 1 Cor. ix. 26.
those series of preparations before the ancient Athletica, as anointing, and bathing, and rubbing and dust, 'twere fit enough for a Sermon to insist on, the exercise which they prepared for, being reputed sacred and parts of their solemnest worship;
those series of preparations before the ancient Athletica, as anointing, and bathing, and rubbing and dust, 'twere fit enough for a Sermon to insist on, the exercise which they prepared for, being reputed sacred and parts of their solemnest worship;
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almost every passage of nature will furnish you with an example. Hence is it, that they that had nothing but natural reason to instruct them, were assiduous in this practice,
almost every passage of nature will furnish you with an Exampl. Hence is it, that they that had nothing but natural reason to instruct them, were assiduous in this practice,
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the necessity of this performance to any undertaking, may appear by those several precedaneous methods in common life, which have nothing in themselves to ingratiate them unto us,
the necessity of this performance to any undertaking, may appear by those several precedaneous methods in Common life, which have nothing in themselves to ingratiate them unto us,
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My discourse shall be happy if it may be his Baptist, his NONLATINALPHABET in your hearts, to prepare them for his birth, which I shall endeavour to do,
My discourse shall be happy if it may be his Baptist, his in your hearts, to prepare them for his birth, which I shall endeavour to do,
For there is in every elect vessel a spiritual NONLATINALPHABET, or mystical incarnation of Christ, where the soul like Mary is first overshadowed by the Holy Ghost,
For there is in every elect vessel a spiritual, or mystical incarnation of christ, where the soul like Marry is First overshadowed by the Holy Ghost,
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The form of speech imperative, notes the whole complexum to be one single duty required of all the Baptists and my Auditors, sub hac formâ, that every man's heart must be prepared for the receiving of Christ, or punctually to imitate the order of the words in my Text, the preparation of the soul is required for Christ's birth in us.
The from of speech imperative, notes the Whole complexum to be one single duty required of all the Baptists and my Auditors, sub hac formâ, that every Man's heart must be prepared for the receiving of christ, or punctually to imitate the order of the words in my Text, the preparation of the soul is required for Christ's birth in us.
Instead of dividing the words I shall unite them, and after I have construed them to you, contrive that into one body which would not conveniently be dismembred.
Instead of dividing the words I shall unite them, and After I have construed them to you, contrive that into one body which would not conveniently be dismembered.
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And as in the resurrection, 1 Cor. xv. 46. so also in the spiritual NONLATINALPHABET of the soul, first that which is natural, and after that which is spiritual:
And as in the resurrection, 1 Cor. xv. 46. so also in the spiritual of the soul, First that which is natural, and After that which is spiritual:
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Jamblichus, beyond all the rest, most to the purpose prescribes retiredness and contempt of the World, that so we might NONLATINALPHABET, even live and be nourished by the excursions of the mind towards God ;
Jamblichus, beyond all the rest, most to the purpose prescribes retiredness and contempt of the World, that so we might, even live and be nourished by the excursions of the mind towards God;
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in which one thing if we would observe his counsel, if we would learn to doubt only of those things which are worth our knowledge, we should soon prove better Scholars than we are.
in which one thing if we would observe his counsel, if we would Learn to doubt only of those things which Are worth our knowledge, we should soon prove better Scholars than we Are.
the best that Aristotle hath, is in the third of Metaph. to examine and inform our selves, NONLATINALPHABET, which things are chiefly worth doubting of, and searching after:
the best that Aristotle hath, is in the third of Metaphor to examine and inform our selves,, which things Are chiefly worth doubting of, and searching After:
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Thus also in practical Philosophy there be some praeambula operationis, some common precepts which must be instill'd into us, to work a consistency in our tempers, firm enough for the undertaking and performing all moral tasks. One excellent one Aristole learnt from Plato, in the second of the Ethicks, NONLATINALPHABET, a skill of ordering those two passions aright, joy and sorrow, an habit never to rejoyce or grieve but on just occasion:
Thus also in practical Philosophy there be Some praeambula operationis, Some Common Precepts which must be instilled into us, to work a consistency in our tempers, firm enough for the undertaking and performing all moral tasks. One excellent one Aristotle learned from Plato, in the second of the Ethics,, a skill of ordering those two passion aright, joy and sorrow, an habit never to rejoice or grieve but on just occasion:
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so that the very Politicks themselves, as well as each Commonwealth, have been observed to have their infancy, youth, and manhood, the last of which is the only perfect state;
so that the very Politics themselves, as well as each Commonwealth, have been observed to have their infancy, youth, and manhood, the last of which is the only perfect state;
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for beginning at home with some NONLATINALPHABET, and taking its rise at its own threshold, thereby it advances the length, and secures the success of the future voyage. Thus in Politicks hath the body of Laws from some thin beginnings under Lycurgus, Sol•n, Phaleas, and the like, by daily accessions and farther growth at last increased into a fair bulk;
for beginning At home with Some, and taking its rise At its own threshold, thereby it advances the length, and secures the success of the future voyage. Thus in Politics hath the body of Laws from Some thin beginnings under Lycurgus, Sol•n, Phaleas, and the like, by daily accessions and farther growth At last increased into a fair bulk;
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The course of nature is delineated and express'd to us by the like proceedings and method of Arts and Sciences. So those general principles that are most familiar to us, are the poorest and yet most necessary rudiments required to any deeper speculation:
The course of nature is delineated and expressed to us by the like proceedings and method of Arts and Sciences. So those general principles that Are most familiar to us, Are the Poorest and yet most necessary rudiments required to any Deeper speculation:
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Thus is the foundation more necessary to an house, than the walls, and the first stone than the whole foundation, because the walls are necessary only to the setting on of the roof, not to the laying of the foundation;
Thus is the Foundation more necessary to an house, than the walls, and the First stone than the Whole Foundation, Because the walls Are necessary only to the setting on of the roof, not to the laying of the Foundation;
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travelling on by those gifts which nature hath set them from one stage to another, from a lower degree of perfection to an higher, built upon this ground of nature, that the first things are always least perfect, yet absolutely necessary to the perfection of the last:
traveling on by those Gifts which nature hath Set them from one stage to Another, from a lower degree of perfection to an higher, built upon this ground of nature, that the First things Are always least perfect, yet absolutely necessary to the perfection of the last:
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THAT our Preface may afford some light to our proceeding, that it may prepare the way and stand us in stead hereafter in our discourse of preparation, we will imploy it to observe that natural progress and method of all things, which consists in steps and degrees:
THAT our Preface may afford Some Light to our proceeding, that it may prepare the Way and stand us in stead hereafter in our discourse of preparation, we will employ it to observe that natural progress and method of all things, which consists in steps and Degrees:
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IT is a heavy complaint of Gods, and though express'd without much noise, yet in a deep melting hearty passion, not only in the verse next before my Text, with heaven and earth call'd to be witnesses of the complaint,
IT is a heavy complaint of God's, and though expressed without much noise, yet in a deep melting hearty passion, not only in the verse next before my Text, with heaven and earth called to be Witnesses of the complaint,
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The whole people used like that proud King of Babylon, driven from men, set to live and converse with the beasts of the field, (such were the Chaldeans, whither they were carried captive) if so be,
The Whole people used like that proud King of Babylon, driven from men, Set to live and converse with the beasts of the field, (such were the Chaldeans, whither they were carried captive) if so be,
as it fared with him, so it might possibly succeed with them, the Field be a more gainful School than the Palace had been, that by that means at least they might lift up their eyes to heaven,
as it fared with him, so it might possibly succeed with them, the Field be a more gainful School than the Palace had been, that by that means At lest they might lift up their eyes to heaven,
and their understanding return to them, Dan. 4. Turn'd from men into Beasts, that that stranger Metamorphosis might be wrought on them, a transformation from men into men, from ignorant brutish, into prudent considering men,
and their understanding return to them, Dan. 4. Turned from men into Beasts, that that stranger Metamorphosis might be wrought on them, a transformation from men into men, from ignorant brutish, into prudent considering men,
The plagues of Aegypt, of Sodom, of Hell let loose upon them, to try whether like the rubbing and the smarting of the Fishes gall, it might restore these blind Tobits to their eyes and souls again.
The plagues of Egypt, of Sodom, of Hell let lose upon them, to try whither like the rubbing and the smarting of the Fish Gall, it might restore these blind Tobits to their eyes and Souls again.
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and all utterly cast away upon us hitherto, the whole head sick, and the whole heart faint, in the words next after my Text, which you must not understand,
and all utterly cast away upon us hitherto, the Whole head sick, and the Whole heart faint, in the words next After my Text, which you must not understand,
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as ordinarily men do, of the sins of that people, that those were the wounds, and bruises, and purified sores, (give me leave to tell you, that is a mistake,
as ordinarily men do, of the Sins of that people, that those were the wounds, and bruises, and purified sores, (give me leave to tell you, that is a mistake,
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for want of considering the context) but of judgments, heavy judgments, diseases, piteous diseases, both on head and heart, Epilepsies, wracking pains in the head, the whole Kingdom may complain in the language of the Shunamites Child, O my head, my head!
for want of considering the context) but of Judgments, heavy Judgments, diseases, piteous diseases, both on head and heart, Epilepsies, wracking pains in the head, the Whole Kingdom may complain in the language of the Shunamites Child, Oh my head, my head!
or acting direful Tragedies, misery or impiety, (the latter the more fatal symptome, the greater distress of the two) and yet no man layeth it to heart, England will not know, will not consider.
or acting direful Tragedies, misery or impiety, (the latter the more fatal Symptom, the greater distress of the two) and yet no man Layeth it to heart, England will not know, will not Consider.
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The truth is, the deformities which are in our selves, we are such partial self-parasites, that there is no seeing in a direct line, no coming to that prospect, but by reflection;
The truth is, the deformities which Are in our selves, we Are such partial self-parasites, that there is no seeing in a Direct line, no coming to that prospect, but by reflection;
shall we therefore bring the Elephant to the water, and there shew him and amaze him with the sight and ugliness of his proboscis ? the state of the Jews is that water, where we may see the image of this present Kingdom most perfectly delineated in every limb and feature, its prosperity, its pride, its warnings, its provocations, its captivities, its contumelious using of the Prophets, scorning the Messengers from God that came to reprieve them, at length its fatal presages, the deadly feuds, NONLATINALPHABET & NONLATINALPHABET, Zelots and Brothers of the sword, plowing it up to be sow'd with salt and brimstone,
shall we Therefore bring the Elephant to the water, and there show him and amaze him with the sighed and ugliness of his proboscis? the state of the jews is that water, where we may see the image of this present Kingdom most perfectly delineated in every limb and feature, its Prosperity, its pride, its Warnings, its provocations, its Captivities, its contumelious using of the prophets, scorning the Messengers from God that Come to reprieve them, At length its fatal presages, the deadly feuds, &, Zealots and Brother's of the sword, plowing it up to be sowed with salt and brimstone,
and all this chargable culture and discipline cast away upon them uttterly, mortifying (in stead of sins and impieties) nothing but the relicks of piety, and civility and ingenuous nature;
and all this chargeable culture and discipline cast away upon them utterly, mortifying (in stead of Sins and impieties) nothing but the Relics of piety, and civility and ingenuous nature;
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but calling in and retracting those rods, the no longer vouchsafing those thunderbolts; a news that perhaps you would be glad to hear of, a respite of punishments,
but calling in and retracting those rods, the no longer vouchsafing those thunderbolts; a news that perhaps you would be glad to hear of, a respite of punishments,
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but that the most ominous direful of all others, the most formidable of all Gods denouncings, the last and worst kind of desertion; Why should you be (not embraced and dandled,
but that the most ominous direful of all Others, the most formidable of all God's denouncings, the last and worst kind of desertion; Why should you be (not embraced and dandled,
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but is the foundation, that is supposed under it, and on which all that is visible is superstructed) and that is Gods pious and charitable design in smiting sinners, and encreasing stripes on them ;
but is the Foundation, that is supposed under it, and on which all that is visible is superstructed) and that is God's pious and charitable Design in smiting Sinners, and increasing stripes on them;
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though now, on more prudential considerations, they shall not be any more smitten. If my children forsake my Law, &c. I will visit their offences with the rod,
though now, on more prudential considerations, they shall not be any more smitten. If my children forsake my Law, etc. I will visit their offences with the rod,
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and their sin• with scourges, saith God by the Psalmist. God hath his visits for distempered children, not only like that of St. Pauls, in the spirit of meekness, but also NONLATINALPHABET, with the rod :
and their sin• with scourges, Says God by the Psalmist. God hath his visits for distempered children, not only like that of Saint Paul's, in the Spirit of meekness, but also, with the rod:
I shall give you but one way of judging of these, by remembring you, that all sin is founded in bono jucundo, in the pleasing, or delighting of the carnal faculty:
I shall give you but one Way of judging of these, by remembering you, that all since is founded in Bono jucundo, in the pleasing, or delighting of the carnal faculty:
Every man is tempted, when he is drawn away of his own lust and enticed, when his carnal pleasurable faculty NONLATINALPHABET, draws him out of his road of piety, by an amiable pleasurable lure or bait :
Every man is tempted, when he is drawn away of his own lust and enticed, when his carnal pleasurable faculty, draws him out of his road of piety, by an amiable pleasurable lure or bait:
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Of this kind, if you will look into the retail, you shall find every sin in the world to be, some law of the members, some dictate of the flesh, which is all for sensitive pleasure, a warring, a contending, arguing,
Of this kind, if you will look into the retail, you shall find every since in the world to be, Some law of the members, Some dictate of the Flesh, which is all for sensitive pleasure, a warring, a contending, arguing,
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or vertuous, of the rational, or christian, which is a pretending and contending on the other side. Three representations there were of the apple in the first sin,
or virtuous, of the rational, or christian, which is a pretending and contending on the other side. Three representations there were of the apple in the First since,
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the pleasures of lust, the pleasures of revenge, (that huge high Epicurism ) the pleasures of pride, (the greatest that Aristotle, or the Author NONLATINALPHABET conceived that the old Heathen gods could pretend to, in their recesses, their not vouchsafing to see or hear any thing,
the pleasures of lust, the pleasures of revenge, (that huge high Epicurism) the pleasures of pride, (the greatest that Aristotle, or the Author conceived that the old Heathen God's could pretend to, in their Recesses, their not vouchsafing to see or hear any thing,
but by Perspectives and Otacousticks) or again, the pleasures of heresie, of schism, which he that is guilty of, saith the Apostle, is he not carnal? the pleasures of singularity, and being head of a Faction, they say, the hugest sensuality, and voluptuousness, the most bewitching ravishment of any:
but by Perspectives and Otocoustics) or again, the pleasures of heresy, of Schism, which he that is guilty of, Says the Apostle, is he not carnal? the pleasures of singularity, and being head of a Faction, they say, the hugest sensuality, and voluptuousness, the most bewitching ravishment of any:
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And even covetousness, and ambition, the sins which seem to be particularly fastned on two other notions of the forbidden fruit, the profit and honour, the wealth and greatness, the baits of the world, and not of the flesh, (and may have smitings of God proportion'd to them, on our estates, and honours, as well as on our flesh ) yet, I say,
And even covetousness, and ambition, the Sins which seem to be particularly fastened on two other notions of the forbidden fruit, the profit and honour, the wealth and greatness, the baits of the world, and not of the Flesh, (and may have smitings of God proportioned to them, on our estates, and honours, as well as on our Flesh) yet, I say,
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and greatness, the object of the other, (as that in Moses, of the honour of being called the son of Pharaohs daughter ) is distinctly styled the pleasures of sin, in the plural, Heb. 11.25.
and greatness, the Object of the other, (as that in Moses, of the honour of being called the son of Pharaohs daughter) is distinctly styled the pleasures of since, in the plural, Hebrew 11.25.
And indeed the matter is clear and demonstrable, there being but two contrary faculties about us, the rational, and the carnal principle, the inward and the outward man,
And indeed the matter is clear and demonstrable, there being but two contrary faculties about us, the rational, and the carnal principle, the inward and the outward man,
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so is every sin that is ever committed, a NONLATINALPHABET, a complacency, or conjunction in liking, a being pleased with the law of the members, a chusing of that which may be most agreeable and proportionable to the designs of the flesh, i. e.
so is every since that is ever committed, a, a complacency, or conjunction in liking, a being pleased with the law of the members, a choosing of that which may be most agreeable and proportionable to the designs of the Flesh, i. e.
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Having given you the character of the disease, the distinct nature of sin, the propriety of the distemper, that some either true or false sensual pleasure, something that is really delectable to the flesh,
Having given you the character of the disease, the distinct nature of since, the propriety of the distemper, that Some either true or false sensual pleasure, something that is really delectable to the Flesh,
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or that either by a false glass of passion, or custom, or else by an imperfect half light, appears to be pleasurable, is the foundation and matter of every sin, (never any revolts from God,
or that either by a false glass of passion, or custom, or Else by an imperfect half Light, appears to be pleasurable, is the Foundation and matter of every since, (never any revolts from God,
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or joy to the flesh expected, and aim'd at in every extravagance or out-lying) you cannot now chuse but acknowledge the propriety of the Physick, which we have here before us, the usefulness of the strokes, or smitings for this recovery.
or joy to the Flesh expected, and aimed At in every extravagance or outlying) you cannot now choose but acknowledge the propriety of the Physic, which we have Here before us, the usefulness of the Strokes, or smitings for this recovery.
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or a Vial of gall or wormwood imbibed, that for every dram of pleasure shall give him a terrible proportion of bitterness at the present, of instant pain and smart:
or a Vial of Gall or wormwood imbibed, that for every dram of pleasure shall give him a terrible proportion of bitterness At the present, of instant pain and smart:
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he that can satisfie himself with the empty name of sin, though 〈 ◊ 〉 taste never so sowr or loathsome, that will not in this case compremise, and compound with innocence, take purity on Christs terms, rather than venture on present racks and torments, had need be a sublime, aereal, spiritual sinner indeed,
he that can satisfy himself with the empty name of since, though 〈 ◊ 〉 taste never so sour or loathsome, that will not in this case compremise, and compound with innocence, take purity on Christ terms, rather than venture on present racks and torments, had need be a sublime, aereal, spiritual sinner indeed,
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Were but the thousandth part of that Hell which expects the indulgent sinner in another world, mixt in the very cup of his pleasurablest sin here, the least present whip instead of all those future scorpions, it would be almost impossible for the most magnanimous sinner to venture so deep for that empty honour, the bare opinion, or phansie or credit of having assaulted and rebelled against Heaven,
Were but the thousandth part of that Hell which expects the indulgent sinner in Another world, mixed in the very cup of his pleasurablest since Here, the least present whip instead of all those future scorpions, it would be almost impossible for the most magnanimous sinner to venture so deep for that empty honour, the bore opinion, or fancy or credit of having assaulted and rebelled against Heaven,
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And therefore this is the design of Gods rod, his smitings, his punishments, to give us a little of that Hell before hand, (which our infidel senses apprehend nothing of,
And Therefore this is the Design of God's rod, his smitings, his punishments, to give us a little of that Hell before hand, (which our infidel Senses apprehend nothing of,
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as long as 'tis future ) to help us to some disrelish to sin at the present, to give us some part of its portion, (of the odiousness & bitterness of it) in the very mouth, that we may not have any joy in chewing,
as long as it's future) to help us to Some disrelish to sin At the present, to give us Some part of its portion, (of the odiousness & bitterness of it) in the very Mouth, that we may not have any joy in chewing,
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thus to discourage, if not to allay our h•dropick thirst, to incumber and traf• us in our violent furious marches, to pluck off the wheels of our Egyptian chariots, that they may drive more heavily, that finding the most pleasurable sin such a sad NONLATINALPHABET, a compost of more bitter than sweet at the very instant, we should never be such blind obedient Votaries of Satan, never so perfectly renounce and deny our selves, our own ease, our own all kind of interests and advantages, never be such profest enemies and tyrants against our own flesh,
thus to discourage, if not to allay our h•dropick thirst, to encumber and traf• us in our violent furious marches, to pluck off the wheels of our Egyptian chariots, that they may drive more heavily, that finding the most pleasurable since such a sad, a compost of more bitter than sweet At the very instant, we should never be such blind obedient Votaries of Satan, never so perfectly renounce and deny our selves, our own ease, our own all kind of interests and advantages, never be such professed enemies and Tyrants against our own Flesh,
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how without and before the certain cures of a chill'd old age, by this charitable anticipation of Gods smiting hand, the days are come upon sin, that we can truly say that we have no pleasure in it.
how without and before the certain cures of a chilled old age, by this charitable anticipation of God's smiting hand, the days Are come upon since, that we can truly say that we have no pleasure in it.
And sure he that is not suffer'd by God to enjoy one easie or comfortable hour in sin, that is presently call'd to discipline, taught what a jealous God he hath provoked, that is rouzed and awaked at the first nod, watch'd over by the most vigilant Monitor, (that he cannot move out of his posture of piety, but presently God in heaven is a calling out to him to reduce him to his rank again) cannot chuse but acknowledge himself a prime part of Gods care and sollicitude. The first day of going out into the field,
And sure he that is not suffered by God to enjoy one easy or comfortable hour in since, that is presently called to discipline, taught what a jealous God he hath provoked, that is roused and awaked At the First nod, watched over by the most vigilant Monitor, (that he cannot move out of his posture of piety, but presently God in heaven is a calling out to him to reduce him to his rank again) cannot choose but acknowledge himself a prime part of God's care and solicitude. The First day of going out into the field,
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and smooth, and prosperous, 'twere easie and prone (and not at all improbable) for us to glide insensibly into all rebellions and impieties, to swear fealty to Satan, that hath entertain'd us so hospitably,
and smooth, and prosperous, 'twere easy and prove (and not At all improbable) for us to glide insensibly into all rebellions and impieties, to swear fealty to Satan, that hath entertained us so hospitably,
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and suddenly to engage so deep under his colours, that there would be no retiring with honour, no returning to God without being infamous, without undergoing the brand of Apostates from Satan, of a kind of Foedi-fragi ▪ Covenant-breakers and Desertors;
and suddenly to engage so deep under his colours, that there would be no retiring with honour, no returning to God without being infamous, without undergoing the brand of Apostates from Satan, of a kind of Foedi-fragi ▪ Covenant-breakers and Deserters;
Our repentance would go for the more scandalous thing, our reduction to our allegeance to Heaven, would be the forfeiting of a trust, and within a while appear the more ill-favour'd, reproachful revolt of the two;
Our Repentance would go for the more scandalous thing, our reduction to our allegiance to Heaven, would be the forfeiting of a trust, and within a while appear the more ill-favoured, reproachful revolt of the two;
Whereas if we meet with some checks and discouragements betimes, some rouzing brushes at the first entrance into the service, 'tis possible we may discern our error;
Whereas if we meet with Some Checks and discouragements betimes, Some Rousing brushes At the First Entrance into the service, it's possible we may discern our error;
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therefore the heart of man is wholly set to do evil, saith Solomon, and therefore, that God may not be thought to desert them presently at the first revolt, to deliver up that heart of theirs to that hell upon earth upon this first single provocation, God is concern'd in faithfulness to cause them to be troubled, not to lead them into this temptation, to profane continuance in sin,
Therefore the heart of man is wholly Set to do evil, Says Solomon, and Therefore, that God may not be Thought to desert them presently At the First revolt, to deliver up that heart of theirs to that hell upon earth upon this First single provocation, God is concerned in faithfulness to cause them to be troubled, not to led them into this temptation, to profane Continuance in since,
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as soon as they are revolted, to let Satan or his instruments loose, to disease and awake this drowzy servant of his, who therefore to such purposes though he be cast out of heaven, from being Gods menial servant, is still NONLATINALPHABET, Gods officer, and minister, retains so much of his old angelical title, of being a ministring spirit, and that,
as soon as they Are revolted, to let Satan or his Instruments lose, to disease and awake this drowsy servant of his, who Therefore to such Purposes though he be cast out of heaven, from being God's menial servant, is still, God's officer, and minister, retains so much of his old angelical title, of being a ministering Spirit, and that,
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if we be not wanting to our selves, to the greates• advantage of our souls, NONLATINALPHABET, not NONLATINALPHABET, a piece of edifying, not sanguinary discipline.
if we be not wanting to our selves, to the greates• advantage of our Souls,, not, a piece of edifying, not sanguinary discipline.
And let me tell you my opinion, that for that which is called punitive justice, severity or revenge on sin, that part of the Magistrates office among men, to be NONLATINALPHABET, an avenger for wrath, were it not in meer necessary charity to them that are punished, or to them that are warned by others punishment, there were no reason for any man to inflict it upon another, 'twere wholly to be left to Gods tribunal.
And let me tell you my opinion, that for that which is called punitive Justice, severity or revenge on since, that part of the Magistrates office among men, to be, an avenger for wrath, were it not in mere necessary charity to them that Are punished, or to them that Are warned by Others punishment, there were no reason for any man to inflict it upon Another, 'twere wholly to be left to God's tribunal.
be it sickness, or a miscarriage, a thousand to one, it is an application of Gods to some special distemper of thine, to some degree of revolt from him:
be it sickness, or a miscarriage, a thousand to one, it is an application of God's to Some special distemper of thine, to Some degree of revolt from him:
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This I will not say is perpetually true, because I know there be other uses of smitings, for the exercise of many Christian vertues, (which would rust and fully and come to little,
This I will not say is perpetually true, Because I know there be other uses of smitings, for the exercise of many Christian Virtues, (which would rust and Fully and come to little,
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yet believe me, thou hast so much reason to suspect thy self, that it will be worth thy pains to examine, upon every stroke on thy body, thy estate, nay on thy reputation, every cursing of a Shimei, eve• approach,
yet believe me, thou hast so much reason to suspect thy self, that it will be worth thy pains to examine, upon every stroke on thy body, thy estate, nay on thy reputation, every cursing of a Shimei, eve• approach,
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or terror, brandishing the rod, or sword against thee, that 'tis some present sin of thine, some degree of instant revolt that hath brought this stroke upon thee.
or terror, brandishing the rod, or sword against thee, that it's Some present since of thine, Some degree of instant revolt that hath brought this stroke upon thee.
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NONLATINALPHABET, saith S. James, If any man be sick, &c. The whole Text supposeth it strongly probable, that he that is thus visited, hath committed some act of revolt, either of greater or lesser moment, either against God, or his brother, to which that sickness hath some relation;
, Says S. James, If any man be sick, etc. The Whole Text Supposeth it strongly probable, that he that is thus visited, hath committed Some act of revolt, either of greater or lesser moment, either against God, or his brother, to which that sickness hath Some Relation;
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and there is a notable place, Ecclus. 18.21. Humble thy self before thou be sick and in the time of sins, shew repentance, supposing the time of sins to be the forerunner of sickness ;
and there is a notable place, Ecclus 18.21. Humble thy self before thou be sick and in the time of Sins, show Repentance, supposing the time of Sins to be the forerunner of sickness;
and he that would but thus examine himself, whensoever he hath any such bitter potion sent him from God, ask his own conscience (his best adviser) the question, to what former disease it is, to which God NONLATINALPHABET, not as an enemy, but a Physician, hath accommodated this application, he might perhaps forty years hence thank me for this admonition,
and he that would but thus examine himself, whensoever he hath any such bitter potion sent him from God, ask his own conscience (his best adviser) the question, to what former disease it is, to which God, not as an enemy, but a physician, hath accommodated this application, he might perhaps forty Years hence thank me for this admonition,
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and apply his physick and our diligence to the cure of it, but withal to look upon these strokes, as the soveraign'st mercies, so many beams of meer grace, Sermons from Heaven, the very [ bath Col ] the voice from heaven of old, that seldom came but with a clap of thunder along with it, methods of Gods restraining, and exciting Spirit, and thank God as heartily for them,
and apply his physic and our diligence to the cure of it, but withal to look upon these Strokes, as the sovereignest Mercies, so many beams of mere grace, Sermons from Heaven, the very [ both Col ] the voice from heaven of old, that seldom Come but with a clap of thunder along with it, methods of God's restraining, and exciting Spirit, and thank God as heartily for them,
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For so I told you, there is a second season of smiting, and that, of doubling the blows, viz. upon our revolting more. God doth not presently upon the first recidivation,
For so I told you, there is a second season of smiting, and that, of doubling the blows, viz. upon our revolting more. God does not presently upon the First recidivation,
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he concludes indeed most justly and deliberately, that the NONLATINALPHABET, or disaffection is the stronger, when it breaks forth again, the leprosie more dangerous, that it spreads in the flesh, after it hath been lookt on by the Priest, that the former Physick,
he concludes indeed most justly and deliberately, that the, or disaffection is the Stronger, when it breaks forth again, the leprosy more dangerous, that it spreads in the Flesh, After it hath been looked on by the Priest, that the former Physic,
as if that steel, not sufficiently prepared, were turned into the habit of the body, and now wanted some higher chymical preparations to work it out again.
as if that steel, not sufficiently prepared, were turned into the habit of the body, and now wanted Some higher chemical preparations to work it out again.
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If this be the case, as God knows its too suspitious it is, I am then fallen on my third general, the only case wherein this sharp physick becomes unseasonable, when the more and more God strikes, the more and more the sinner revolts ;
If this be the case, as God knows its too suspicious it is, I am then fallen on my third general, the only case wherein this sharp physic becomes unseasonable, when the more and more God strikes, the more and more the sinner revolts;
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and to that I must now hasten. Why, &c. A nice subtile question and dispute there hath been among Divines, which may in par• have its decision from hence, concerning a peculiar middle third kind of knowledge in God;
and to that I must now hasten. Why, etc. A Nicaenae subtle question and dispute there hath been among Divines, which may in par• have its decision from hence, Concerning a peculiar middle third kind of knowledge in God;
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So when Christ affirms of Tyre and Sidon, that, if the miracles done in Bethsaida, had been done among them, they had infallibly repented. And so St. Paul in his voyage by sea, that told the Mariners how certainly they should be cast away,
So when christ affirms of Tyre and Sidon, that, if the Miracles done in Bethsaida, had been done among them, they had infallibly repented. And so Saint Paul in his voyage by sea, that told the Mariners how Certainly they should be cast away,
And so here, where God by the Prophet foretels, that in case he now should smite them any more, they would revolt more and more, and therefore resolves to give over smiting. To enter into any part of that subtile debate, is not my design,
And so Here, where God by the Prophet foretells, that in case he now should smite them any more, they would revolt more and more, and Therefore resolves to give over smiting. To enter into any part of that subtle debate, is not my Design,
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as remembring that of Greg. Naz. that the Ammonites and the Moabites were not permitted to enter into the Church of God, i. e. saith he NONLATINALPHABET, curious and subtile discourses, which are not very apt to minister grace, or edification to the hearers :
as remembering that of Greg. Nazareth that the Ammonites and the Moabites were not permitted to enter into the Church of God, i. e. Says he, curious and subtle discourses, which Are not very apt to minister grace, or edification to the hearers:
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the utmost that will be of use or profit to us, is, to observe this positive aphorism of Gods methods of discipline, of his gracious oeconomies, seldom or never to send punishments on any,
the utmost that will be of use or profit to us, is, to observe this positive aphorism of God's methods of discipline, of his gracious oeconomies, seldom or never to send punishments on any,
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but when they are probable to do some good, to work reformations on them. Two cases there are in Physick, when the Physician in all reason withdraws his hand and his drugs, 1. When the Patient is desperate, and the Physick of an high nature;
but when they Are probable to do Some good, to work reformations on them. Two cases there Are in Physic, when the physician in all reason withdraws his hand and his drugs, 1. When the Patient is desperate, and the Physic of an high nature;
for then such costly drugs should neither be poured out, nor defamed, neither lose their vertue, nor adventure their reputation on the desperate patient ;
for then such costly drugs should neither be poured out, nor defamed, neither loose their virtue, nor adventure their reputation on the desperate patient;
even skin after skin, (as those words in Job would be render'd, those things that are nearest to us one after another) and all that he hath will he give for his life ;
even skin After skin, (as those words in Job would be rendered, those things that Are nearest to us one After Another) and all that he hath will he give for his life;
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but for the magistrals of nature and art, such are Gods smitings and punishments, which cost God dear, as it were, he is fain to fetch them from far, to go out of his place for them, in the Prophets style, God will not be so prodigal of these,
but for the magistrals of nature and art, such Are God's smitings and punishments, which cost God dear, as it were, he is fain to fetch them from Far, to go out of his place for them, in the prophets style, God will not be so prodigal of these,
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when it ceases to be physick, and proves diet, turns into nourishment and encrease of the disease, 'tis then more than time to change the bills, to set the Patient to some new course;
when it ceases to be physic, and Proves diet, turns into nourishment and increase of the disease, it's then more than time to change the bills, to Set the Patient to Some new course;
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I will not say, 'tis a desperate patient, that no method of Gods could possibly work good on us, (no, I will hope and pray yet against our wickedness, and do it on this very score;
I will not say, it's a desperate patient, that no method of God's could possibly work good on us, (no, I will hope and pray yet against our wickedness, and do it on this very score;
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yet sure some of us are still under this cure of the rod, have not all our caustick plaisters torn off from us, from whence I think I may conclude, that God is still a wrestling with our disease, hath not yet given us quite over unto death ) but this I am afraid, I may too truly say, that of those that are still under this sharp and soveraign course of Physick, this of punishments, it is become too familiar with most of us, we look not on our afflictions as on medicines sent us immediately out of the special dispensatory of Heaven,
yet sure Some of us Are still under this cure of the rod, have not all our caustic plasters torn off from us, from whence I think I may conclude, that God is still a wrestling with our disease, hath not yet given us quite over unto death) but this I am afraid, I may too truly say, that of those that Are still under this sharp and sovereign course of Physic, this of punishments, it is become too familiar with most of us, we look not on our afflictions as on medicines sent us immediately out of the special dispensatory of Heaven,
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and varieties of sinning, from all the Nations about us, nay from Hell it self taken in, incorporate and naturaliz'd among us, in a few years of Gods sword being drawn, his thunderbolts scattered among us, a greater progress toward Atheism made generally in this Nation under this preaching of the rod, than in many Ages before had been observable among us;
and varieties of sinning, from all the nations about us, nay from Hell it self taken in, incorporate and naturalized among us, in a few Years of God's sword being drawn, his thunderbolts scattered among us, a greater progress towards Atheism made generally in this nation under this preaching of the rod, than in many Ages before had been observable among us;
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Let it be considered with some sadness, and it will certainly appear to the eternal shame of a provoking people that to every degree of oppression and injustice, that this Nation was formerly guilty of, the thousand-fold were now a very moderate proportion;
Let it be considered with Some sadness, and it will Certainly appear to the Eternal shame of a provoking people that to every degree of oppression and injustice, that this nation was formerly guilty of, the thousandfold were now a very moderate proportion;
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so plain, and boisterous a sin, so perfect a Camel go down so glib, and go over so easily. To omit that prodigy of lying and slandering (a vapour that came visibly out of Hell, assoon as it was there resolved that innocence must suffer) some sins as wasting as any in the whole inventory, have of late grown so frequent, and fashionable in the world, that they have quite put off the nature of sin, by being our daily food, digested and converted into other shapes,
so plain, and boisterous a since, so perfect a Camel go down so glib, and go over so Easily. To omit that prodigy of lying and slandering (a vapour that Come visibly out of Hell, As soon as it was there resolved that innocence must suffer) Some Sins as wasting as any in the Whole inventory, have of late grown so frequent, and fashionable in the world, that they have quite put off the nature of since, by being our daily food, digested and converted into other shapes,
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as if swallowed by a pious man (who, God knows, must answer the dearest for his revolts) they should turn into his substance, become acts of piety, of the highest size, one such metamorphos'd, transfigured sin is become able to commute, and expiate for a hundred more, that have not had the luck of that disguise;
as if swallowed by a pious man (who, God knows, must answer the dearest for his revolts) they should turn into his substance, become acts of piety, of the highest size, one such metamorphosed, transfigured since is become able to commute, and expiate for a hundred more, that have not had the luck of that disguise;
and, in a word, our revolts are so prodigiously increased, improved into such a mountainous vastness, such a colony of none but gyantly shapes, that though I cannot undertake to foretel our fate,
and, in a word, our revolts Are so prodigiously increased, improved into such a mountainous vastness, such a colony of none but giantly shapes, that though I cannot undertake to foretell our fate,
or affirm that we are those very men come to that very crisis, upon which God by the purport of the doom in my Text, will soon give over smiting any more, (which perhaps some might be so mad as to think an happy news,
or affirm that we Are those very men come to that very crisis, upon which God by the purport of the doom in my Text, will soon give over smiting any more, (which perhaps Some might be so mad as to think an happy news,
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if they could but hear of it, and would be content to venture any hazard that this could bring on them) yet this I shall from hence be able to pronounce dogmatically, that should such a fate befal us, (either the Nation in general,
if they could but hear of it, and would be content to venture any hazard that this could bring on them) yet this I shall from hence be able to pronounce dogmatically, that should such a fate befall us, (either the nation in general,
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before a cessation of hostilities between earth and heaven, this were as the last, so the worst of evils, a calm to be dreaded beyond all the loudest tempests, which will be the better evidenc'd and demonstrated to you,
before a cessation of hostilities between earth and heaven, this were as the last, so the worst of evils, a Cam to be dreaded beyond all the Loudest tempests, which will be the better evidenced and demonstrated to you,
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1. The removing the physick before it hath done the work, is the greatest judgment, even substraction of all grace, downright desertion, and nothing more fatal than that, to him that cannot recover,
1. The removing the physic before it hath done the work, is the greatest judgement, even substraction of all grace, downright desertion, and nothing more fatal than that, to him that cannot recover,
and ammunition, enabled it to riot, and grow luxurious, and to think of being final Conqueror over the Spirit of God, which had it been kept low, it could not have done;
and ammunition, enabled it to riot, and grow luxurious, and to think of being final Conqueror over the Spirit of God, which had it been kept low, it could not have done;
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if all Gods thunderbolts, the only remaining hope, have the retreat sounded to them, what a destitute, routed, forlorn, estate is the Soul then left in? Had sin been wounded or worsted in the fight, brought to some visible declination, yet this withdrawing of those forces that gave this lusty assault, would presently restore it to some heart and courage again, would give it space to rally and recover strength;
if all God's thunderbolts, the only remaining hope, have the retreat sounded to them, what a destitute, routed, forlorn, estate is the Soul then left in? Had since been wounded or worsted in the fight, brought to Some visible declination, yet this withdrawing of those forces that gave this lusty assault, would presently restore it to Some heart and courage again, would give it Molle to rally and recover strength;
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and haile, and the bruised and batter'd rod is seen to have retired also, then this is the greatest fleshing of sin imaginable, a perfect bloudless victory over grace, over Gods merciful Spirit, striving with us;
and hail, and the Bruised and battered rod is seen to have retired also, then this is the greatest fleshing of sin imaginable, a perfect bloodless victory over grace, over God's merciful Spirit, striving with us;
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or peace, so calm, so soft, so pusillanimous a creature, as affluence or prosperity is, should ever come in to the rescue, should do such valiant acts,
or peace, so Cam, so soft, so pusillanimous a creature, as affluence or Prosperity is, should ever come in to the rescue, should do such valiant acts,
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or dormitories, if there be seasons of rest and peace yet behind upon this earth in these our days, O they will be rich seasons of opportunity to bring forth glorious proportionable fruits of such repentance, a whole harvest of affiance and faithful dependence upon Heaven, a daily continual growth in grace, in all that is truly Christian:
or dormitories, if there be seasons of rest and peace yet behind upon this earth in these our days, Oh they will be rich seasons of opportunity to bring forth glorious proportionable fruits of such Repentance, a Whole harvest of affiance and faithful dependence upon Heaven, a daily continual growth in grace, in all that is truly Christian:
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O that is a super-angelical state, a laying a foundation in that deep, for the higher and more glorious superstructure of joy and bliss in another world;
Oh that is a superangelical state, a laying a Foundation in that deep, for the higher and more glorious superstructure of joy and bliss in Another world;
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nay, till the sins that first brought it to this execution, become the NONLATINALPHABET, be delivered up chearfully to suffer in the stead. That this work be at length begun in some earnest, you will surely give God and his Angels, and your friends leave to expect with some impatience;
nay, till the Sins that First brought it to this execution, become the, be Delivered up cheerfully to suffer in the stead. That this work be At length begun in Some earnest, you will surely give God and his Angels, and your Friends leave to expect with Some impatience;
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as 'tis possible, into that engagement, and in this sense to bring into the service a whole army of Covenanters and Reformers, every man vowing hostility against those wasting sins of his, that have thus long kept a tortur'd broken Kingdom,
as it's possible, into that engagement, and in this sense to bring into the service a Whole army of Covenanters and Reformers, every man vowing hostility against those wasting Sins of his, that have thus long kept a tortured broken Kingdom,
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as they say, (though if that were done uniformly, 'twould serve the turn) but every man, whose heart the Lord hath strucken, to be a convert-humble-mourner for the iniquity of his people, (for the provocations of this Church,
as they say, (though if that were done uniformly, 'twould serve the turn) but every man, whose heart the Lord hath strucken, to be a convert-humble-mourner for the iniquity of his people, (for the provocations of this Church,
so many wrestlings of his spirit with sin, all griev'd and repell'd by us) and consequently, what a pile of guilts toward the accumulating of our flames? what is the natural and the only salvo to this intricacy, I suppose 'tis prone to any man to divine;
so many wrestlings of his Spirit with since, all grieved and repelled by us) and consequently, what a pile of guilts towards the accumulating of our flames? what is the natural and the only salvo to this intricacy, I suppose it's prove to any man to divine;
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and empty another Heaven, another Magazine, and Armory upon us, and all prove but bruta fulmina still, another seven years of judgments thrive no better with us,
and empty Another Heaven, Another Magazine, and Armoury upon us, and all prove but bruta Thunderbolts still, Another seven Years of Judgments thrive no better with us,
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And so I conceive the impenitents state brought to an extraordsnary issue, that whatsoever God deal out to us, the consequence is of a nature most exquisitely miserable;
And so I conceive the impenitents state brought to an extraordsnary issue, that whatsoever God deal out to us, the consequence is of a nature most exquisitely miserable;
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And so, as we are wont to say of an erroneous Conscience, in case the commands are lawful, which that thinks unlawful, it sins which way soever it moves;
And so, as we Are wont to say of an erroneous Conscience, in case the commands Are lawful, which that thinks unlawful, it Sins which Way soever it moves;
but by getting out of the prime fundamental infelicity, getting the erroneous Conscience informed and rectified:) so is it, in a manner, with God towards this unhappy creature of his, that hath not,
but by getting out of the prime fundamental infelicity, getting the erroneous Conscience informed and rectified:) so is it, in a manner, with God towards this unhappy creature of his, that hath not,
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far worse, and more hopeless now, than when first it came under this discipline) and I shall challenge the prudentest Diviner under Heaven, to tell me rationally, what 'twere but tolerably charitable to wish,
Far Worse, and more hopeless now, than when First it Come under this discipline) and I shall challenge the prudentest Diviner under Heaven, to tell me rationally, what 'twere but tolerably charitable to wish,
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now we are at the wildest? This were a woful change, removing of Canaanites, and delivering us up to the beasts of the field, breaking down the inclosure,
now we Are At the Wildest? This were a woeful change, removing of Canaanites, and delivering us up to the beasts of the field, breaking down the enclosure,
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And whilst I have this prospect before me, methinks I am obliged in very charity to pray, Lord keep us in this Limbo still, these but transitory afflictions of this life, which in comparison with spiritual desertion,
And while I have this prospect before me, methinks I am obliged in very charity to pray, Lord keep us in this Limbo still, these but transitory afflictions of this life, which in comparison with spiritual desertion,
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even sacrifice my soul for the saving of yours, yet many other places there are, which are as punctual and exact for that, as this in this text, nay 'tis but a NONLATINALPHABET seek here,
even sacrifice my soul for the Saving of yours, yet many other places there Are, which Are as punctual and exact for that, as this in this text, nay it's but a seek Here,
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'Twas the excellence and pride of the ancient Jews, yea, and the craft peculiar to them, saith Josephus, NONLATINALPHABET, getting of children, propagating miraculously, and the barren was the most infamous person among them, behold I go childless, the saddest lamentation, and, Give me children or else I dye, and, Take away our reproach, most pathetical Scripture-expressions ;
'Twas the excellence and pride of the ancient jews, yea, and the craft peculiar to them, Says Josephus,, getting of children, propagating miraculously, and the barren was the most infamous person among them, behold I go childless, the Saddest lamentation, and, Give me children or Else I die, and, Take away our reproach, most pathetical Scriptural expressions;
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Preach'd to the Clergy of the Deanery of Shorham in Kent, at the Visitation between Easter and Whitsuntide, A.D. 1639. held at S. Mary-Cray. 2 COR. 12.14.
Preached to the Clergy of the Deanery of Shorham in Kenned, At the Visitation between Easter and Whitsuntide, AD 1639. held At S. Mary-Cray. 2 COR. 12.14.
For the first, It is the word, or Motto of an Apostle, Non vestra sed vos, not yours but you, transmitted to us with his Apostleship, to be transcribed not into our rings, or seals of Orders, but our hearts, there,
For the First, It is the word, or Motto of an Apostle, Non Vestra sed vos, not yours but you, transmitted to us with his Apostleship, to be transcribed not into our rings, or Seals of Order, but our hearts, there,
if you please, to be ingraven with a diamond, set as the stones in our Ephod, the jewels in our breast-plate, gloriously legible to all that behold us.
if you please, to be engraven with a diamond, Set as the stones in our Ephod, the Jewels in our breastplate, gloriously legible to all that behold us.
And for the second, consider but the occasion, that extorted from our humble Saint, this so magnificent elogie of himself, you shall find it that which is no small part of the infelicity of his successors at this time, the contempt and vileness of his ministery, a sad, joyless subject of an Epistle, which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid, in dressing of those noble plants, that generous vine Isa. 5. that had cost him so much care to plant, but is fain to divert from that, to a comfortless NONLATINALPHABET, a parenthesis of two or three chapters long, to vindicate himself from present danger of being despised, and that,
And for the second, Consider but the occasion, that extorted from our humble Saint, this so magnificent eulogy of himself, you shall find it that which is no small part of the infelicity of his Successors At this time, the contempt and vileness of his Ministry, a sad, joyless Subject of an Epistle, which would have been all spent in superstruction of heavenly Doctrine upon that precious Foundation formerly laid, in dressing of those noble plants, that generous vine Isaiah 5. that had cost him so much care to plant, but is fain to divert from that, to a comfortless, a parenthesis of two or three Chapters long, to vindicate himself from present danger of being despised, and that,
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even by his own children, whom he had begotten in the Gospel, but other pseudo's made up all of lying, and depraving, had debauch'd out of all respect to his doctrine or estimation to his person. I should have given a S. Paul leave to have hoped for better returns from his Corinthians, and now he finds it otherwise, to have express'd that sense in a sharper strain of passion, and indignation, than Tullie could do against Antonie, when on the same exacerbation he brake out into that stout piece of eloquence, quid putem? contemptumne me? non video quid sit in moribus aut vitâ meâ, quod despicere possit Antonius.
even by his own children, whom he had begotten in the Gospel, but other pseudo's made up all of lying, and depraving, had debauched out of all respect to his Doctrine or estimation to his person. I should have given a S. Paul leave to have hoped for better returns from his Corinthians, and now he finds it otherwise, to have expressed that sense in a sharper strain of passion, and Indignation, than Tullie could do against Antonius, when on the same exacerbation he brake out into that stout piece of eloquence, quid putem? contemptumne me? non video quid sit in moribus Or vitâ meâ, quod despicere possit Antonius.
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But there was another consideration, which as it composes our Apostles style, so it inlarges it with arguments, all that he can invent, to ingratiate himself unto them,
But there was Another consideration, which as it composes our Apostles style, so it enlarges it with Arguments, all that he can invent, to ingratiate himself unto them,
because this contempt of their Apostle, was a most heinous provoking sin, and withal, that which was sure to make his Apostleship succesless among them;
Because this contempt of their Apostle, was a most heinous provoking since, and withal, that which was sure to make his Apostleship successless among them;
And then, though he can contemn reputation, respect, any thing that is his own, yet he cannot the quaero vos, seeking of them, that office that is intrusted him by Christ, of bringing Corinthians to heaven ;
And then, though he can contemn reputation, respect, any thing that is his own, yet he cannot the Quaero vos, seeking of them, that office that is Entrusted him by christ, of bringing Corinthians to heaven;
Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains, yet can he not so harden his bowels against his converts, their pining, gasping souls, as to see them with patience posting down this precipice ;
Though he can absolutely expose his credit to all the Eagles and Vultures on the Mountains, yet can he not so harden his bowels against his converts, their pining, gasping Souls, as to see them with patience posting down this precipice;
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And therefore in this ecstatick fit of love and jealousie in the beginning of chap. 11. you may see him resolve to do that, that was most contrary to his disposition, boast, and vaunt, and play the fool, give them the whole tragedy of his love, what he had done, and suffered for them, by this means to raise them out of that pit, force them out of that hell, that the contempt of his ministery had almost ingulph'd them in.
And Therefore in this ecstatic fit of love and jealousy in the beginning of chap. 11. you may see him resolve to do that, that was most contrary to his disposition, boast, and vaunt, and play the fool, give them the Whole tragedy of his love, what he had done, and suffered for them, by this means to raise them out of that pit, force them out of that hell, that the contempt of his Ministry had almost engulfed them in.
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And among the many topicks that he had provided to this purpose, this is one he thought most fit to insist on, his no design on any thing of theirs, but only their souls ;
And among the many topics that he had provided to this purpose, this is one he Thought most fit to insist on, his no Design on any thing of theirs, but only their Souls;
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A flock, an army, a whole Church full of ransomed souls, fetched out of the Jaws of the Lion and Bear, was the only honourable reward for him to pitch design on, Non quaero vestra, sed vos, I seek not yours, but you.
A flock, an army, a Whole Church full of ransomed Souls, fetched out of the Jaws of the lion and Bear, was the only honourable reward for him to pitch Design on, Non Quaero Vestra, sed vos, I seek not yours, but you.
In handling which words, should I allow my self licence to observe, and mention to you the many changes that are rung upon them in the world, my Sermon would turn all into Satyre, my discourse divide it self not into so many parts, but into so many declamations, 1. Against them that are neither for the vos nor vestra, the you, nor yours. 2. Those that are for the vestra, but not vos, the yours, but not you. 3 Those that are for the vos, you, but in subordination to the vestra, yours ;
In handling which words, should I allow my self licence to observe, and mention to you the many changes that Are rung upon them in the world, my Sermon would turn all into Satire, my discourse divide it self not into so many parts, but into so many declamations, 1. Against them that Are neither for the vos nor Vestra, the you, nor yours. 2. Those that Are for the Vestra, but not vos, the yours, but not you. 3 Those that Are for the vos, you, but in subordination to the Vestra, yours;
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or the vos, you, but not vestra, yours. Instead of this looser variety, I shall set my discourse these strict limits, which will be just the doctrine and use of this text, 1. Consider the NONLATINALPHABET, the truth of the words in S. Pauls practice. 2. The NONLATINALPHABET, the end for which they are here mentioned by him. 3. The NONLATINALPHABET,
or the vos, you, but not Vestra, yours. Instead of this looser variety, I shall Set my discourse these strict Limits, which will be just the Doctrine and use of this text, 1. Consider the, the truth of the words in S. Paul's practice. 2. The, the end for which they Are Here mentioned by him. 3. The,
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First of the first, S. Pauls practice in seeking of the vos, you, that his earnest purs•it of the good of his auditors souls, though it have one very conpetent testimony from this place, v. 15. NONLATINALPHABET, most willingly will I spend and be spent for your souls,
First of the First, S. Paul's practice in seeking of the vos, you, that his earnest purs•it of the good of his Auditors Souls, though it have one very conpetent testimony from this place, v. 15., most willingly will I spend and be spent for your Souls,
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and scattered among his Epistles, fetch'd from Olympus to Sion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this NONLATINALPHABET good fight, as he calls his ministery, running and wrestling with all the difficulties in the world,
and scattered among his Epistles, fetched from Olympus to Sion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this good fight, as he calls his Ministry, running and wrestling with all the difficulties in the world,
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and no NONLATINALPHABET or NONLATINALPHABET, price, or reward of all that industry, and that patience, but only the NONLATINALPHABET you, gaining so many colonies to heaven. But then for the non vestra, not yours, his absolute disclaiming of all pay for this his service, this text and the verses about it, are more punctual, than any that are to be met with;
and no or, price, or reward of all that industry, and that patience, but only the you, gaining so many colonies to heaven. But then for the non Vestra, not yours, his absolute disclaiming of all pay for this his service, this text and the Verses about it, Are more punctual, than any that Are to be met with;
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minister, should not war at his own charges, that the oxes mouth should not be muzzled, and that the labourer should be thought worthy of his reward, and a double honour for some of those labourers, the NONLATINALPHABET, elder brothers, portion, the priviledge of primogeniture for some,
minister, should not war At his own charges, that the Oxes Mouth should not be muzzled, and that the labourer should be Thought worthy of his reward, and a double honour for Some of those labourers, the, elder Brother's, portion, the privilege of primogeniture for Some,
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if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle. In v. 2. she is called NONLATINALPHABET, i. e.
if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle. In v. 2. she is called, i. e.
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and that consisting not only in a NONLATINALPHABET precedence, but NONLATINALPHABET, double honour, 1 Tim. 5.17. and that of maintenance too, as well as dignity. But in this chapter to these Corinthians, the Apostle renounces receiving, or looking after any such revenue or incouragement to his Apostleship ;
and that consisting not only in a precedence, but, double honour, 1 Tim. 5.17. and that of maintenance too, as well as dignity. But in this chapter to these Corinthians, the Apostle renounces receiving, or looking After any such revenue or encouragement to his Apostleship;
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what he saith here, NONLATINALPHABET, I seek not, for the present, he specifies both for time past and to come, NONLATINALPHABET, I have not, v. 13. and NONLATINALPHABET, I will not, v. 14. i. e.
what he Says Here,, I seek not, for the present, he Specifies both for time passed and to come,, I have not, v. 13. and, I will not, v. 14. i. e.
and the Apostle in that very word, v. 16. NONLATINALPHABET, I have not laid weights on you, and yet farther, v. 17. NONLATINALPHABET, I have not coveted, all to this same purpose, that S. Paul, on some special considerations, would never finger one penny of the Corinthians wealth,
and the Apostle in that very word, v. 16., I have not laid weights on you, and yet farther, v. 17., I have not coveted, all to this same purpose, that S. Paul, on Some special considerations, would never finger one penny of the Corinthians wealth,
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What these means were, will not be easie to say exactly, yet I think one may collect them to be one or more of these three : 1. Labouring with his own hands, earning his maintenance on the week days by his trade of making tents, as we read, Acts 18.3. and that particularly at Corinth, v. 1.2. Receiving pensions of other Churches, which furnisht him with a subsistence, though he had none from Corinth ;
What these means were, will not be easy to say exactly, yet I think one may collect them to be one or more of these three: 1. Labouring with his own hands, earning his maintenance on the Week days by his trade of making tents, as we read, Acts 18.3. and that particularly At Corinth, v. 1.2. Receiving pensions of other Churches, which furnished him with a subsistence, though he had none from Corinth;
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and that is more than a conjecture, he mentions it himself, chap. 11.8. and calls it the robbing of other Churches, taking wages of them, to do you service ;
and that is more than a conjecture, he mentions it himself, chap. 11.8. and calls it the robbing of other Churches, taking wages of them, to do you service;
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and perhaps, 3. Being relieved by some Christians, that accompanied and ministred to his necessities ; for that was the practice of other Apostles, whatever it was of S. Paul ;
and perhaps, 3. Being relieved by Some Christians, that accompanied and ministered to his necessities; for that was the practice of other Apostles, whatever it was of S. Paul;
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and that I conceive the meaning of that mistaken phrase, 1 Cor. 9.5. have we not power, NONLATINALPHABET, to carry about a believing or a sister woman, or matron (for so NONLATINALPHABET a brother is every where a believer, and NONLATINALPHABET sister is but the varying the gender, or sex) as many others did, to maintain and defray the charge of their journey, that so they might NONLATINALPHABET v. 6. forbear working, and yet eat and drink, v. 4. not starve themselves by preaching the Gospel. Such an one was Phoebe, Rom. 16.1. who therefore is called NONLATINALPHABET, a servant of the Church of Cenchrea, i. e.
and that I conceive the meaning of that mistaken phrase, 1 Cor. 9.5. have we not power,, to carry about a believing or a sister woman, or matron (for so a brother is every where a believer, and sister is but the varying the gender, or sex) as many Others did, to maintain and defray the charge of their journey, that so they might v. 6. forbear working, and yet eat and drink, v. 4. not starve themselves by preaching the Gospel. Such an one was Phoebe, Rom. 16.1. who Therefore is called, a servant of the Church of Cenchrea, i. e.
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and from thence she went on S. Pauls errand to carry this Epistle to the Romans, as 'tis in the subscription. The same he affirms distinctly of the brethren, i. e.
and from thence she went on S. Paul's errand to carry this Epistle to the Roman, as it's in the subscription. The same he affirms distinctly of the brothers, i. e.
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But you will wonder perhaps, why S. Paul was so favourable to these Corinthians, so strictly and almost superstitiously careful not to be burthensome, or chargeable to them:
But you will wonder perhaps, why S. Paul was so favourable to these Corinthians, so strictly and almost superstitiously careful not to be burdensome, or chargeable to them:
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The Church of Christ in other parts at that time, particularly in Jerusalem, was in some distress, and 'twas committed to S. Pauls trust, to get a contribution, out of all other parts for them;
The Church of christ in other parts At that time, particularly in Jerusalem, was in Some distress, and 'twas committed to S. Paul's trust, to get a contribution, out of all other parts for them;
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This contribution is called by an unusual phrase, NONLATINALPHABET grace, I know not how many times, in c. 8. of this Epistle, which I conceive the very word, which in Latine and English is called charity, charitas, NONLATINALPHABET (in a sense that Aristotle uses NONLATINALPHABET Rhet. 11.7.) and as it is all one with NONLATINALPHABET, v. 4. communication, distribution, ministring to the Saints, and as in the benediction, NONLATINALPHABET, grace, and NONLATINALPHABET communion, are words of the like importance. Where by the way let me put you in mind of one special part of the ministers charge, where ever he officiates, by doctrine, and by chearful example, (by preaching the duty and the benefits, and setting them lively copies of it) to raise up the charity of his people, and from that, to see to the liberal provision of all that are in want in that place,
This contribution is called by an unusual phrase, grace, I know not how many times, in c. 8. of this Epistle, which I conceive the very word, which in Latin and English is called charity, charitas, (in a sense that Aristotle uses Rhetoric 11.7.) and as it is all one with, v. 4. communication, distribution, ministering to the Saints, and as in the benediction,, grace, and communion, Are words of the like importance. Where by the Way let me put you in mind of one special part of the Ministers charge, where ever he officiates, by Doctrine, and by cheerful Exampl, (by preaching the duty and the benefits, and setting them lively copies of it) to raise up the charity of his people, and from that, to see to the liberal provision of all that Are in want in that place,
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In the primitive times, the Offertory was the •onstant means of doing this, no man of ability ever coming to the sacrament without remembring the Corban, and out of that treasury the NONLATINALPHABET or Priest being inabled, NONLATINALPHABET, became the common guardian of all that were in want ;
In the primitive times, the Offertory was the •onstant means of doing this, no man of ability ever coming to the sacrament without remembering the Corban, and out of that treasury the or Priest being enabled,, became the Common guardian of all that were in want;
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I wish heartily our care and our practice may not fall too short from such a venerable example. Well, there being need, more than ordinary, at that time for our Apostle to quicken his Corinthians liberality to the poor brethren of other Churches, was the reason I conceive, of his renouncing all part of their liberality to himself, inflaming their charity by that means, shewing them first in himself a pattern and example of bounty, bestowing the diviner food of their very souls upon them,
I wish heartily our care and our practice may not fallen too short from such a venerable Exampl. Well, there being need, more than ordinary, At that time for our Apostle to quicken his Corinthians liberality to the poor brothers of other Churches, was the reason I conceive, of his renouncing all part of their liberality to himself, Inflaming their charity by that means, showing them First in himself a pattern and Exampl of bounty, bestowing the diviner food of their very Souls upon them,
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as freely as the sun extends his beams, or the stars their influence, pouring down heaven upon them in a shower, and yet to exceed the clouds in their bounty, never thinking of any means to draw from them to his own sphere any the least tribute out of their fatness, abundantly satisfied,
as freely as the sun extends his beams, or the Stars their influence, pouring down heaven upon them in a shower, and yet to exceed the Clouds in their bounty, never thinking of any means to draw from them to his own sphere any the least tribute out of their fatness, abundantly satisfied,
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if those clouds, that have been so inrich'd by him, will melt or sweat out some of their charity to others, give poor Christians leave to be the better for their fulness. Having given you an account of the Apostles practice in this non vestra, renouning, disclaiming any profit, or gain from his labours among the Corinthians, I proceed to enquire,
if those Clouds, that have been so enriched by him, will melt or sweat out Some of their charity to Others, give poor Christians leave to be the better for their fullness. Having given you an account of the Apostles practice in this non Vestra, renouning, disclaiming any profit, or gain from his labours among the Corinthians, I proceed to inquire,
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why he boasts of it in this place, and keeps it not secret betwixt himself and God, but in several phrases mentions it over and over again, NONLATINALPHABET, I have not overcharged you, I have not burthened you, I have not coveted any thing from you, and NONLATINALPHABET, I seek not yours.
why he boasts of it in this place, and keeps it not secret betwixt himself and God, but in several phrases mentions it over and over again,, I have not overcharged you, I have not burdened you, I have not coveted any thing from you, and, I seek not yours.
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The plain truth is, the Apostle is fain to boast, to recite, and rehearse his merits toward them, to demonstrate how, above what strict duty exacted, he had obliged them,
The plain truth is, the Apostle is fain to boast, to recite, and rehearse his merits towards them, to demonstrate how, above what strict duty exacted, he had obliged them,
'Tis as familiar for that mouth of hell to breathe out smoke, as fire; slanders, as slaughters against the Church; Christ was defamed for a glutton, and one that had a devil, crown'd with reproaches, as well as thorns, first wounded with the sword of the tongue, and then after with nails and spear, made viler, than Barabbas by the peoples cry, before condemned to the cross by Pilate ;
It's as familiar for that Mouth of hell to breathe out smoke, as fire; slanders, as slaughters against the Church; christ was defamed for a glutton, and one that had a Devil, crowned with Reproaches, as well as thorns, First wounded with the sword of the tongue, and then After with nails and spear, made Viler, than Barabbas by the peoples cry, before condemned to the cross by Pilate;
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He had been reproach ' d by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the constancy of the devil, and his indefatigate perseverance in this grand NONLATINALPHABET, artifice of deceipt, in stealing away mens hearts from their Apostles and Pastors, and the mighty successfulness that this meets with, debauching whole nations and Churches at once, particularly all Corinth, (a most numerous populous city of forward Christians, and Metropolis of Achaia ) from all love, respect and estimation of their spiritual father, and that within few years after their spiritual birth, by that very Paul begotten in the Gospel.
He had been reproach ' d by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the constancy of the Devil, and his indefatigate perseverance in this grand, artifice of deceit, in stealing away men's hearts from their Apostles and Pastors, and the mighty successfulness that this meets with, debauching Whole Nations and Churches At once, particularly all Corinth, (a most numerous populous City of forward Christians, and Metropolis of Achaia) from all love, respect and estimation of their spiritual father, and that within few Years After their spiritual birth, by that very Paul begotten in the Gospel.
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Thus is the present ministry of this Kingdome, that very same subordination of Bishops, Presbyters and Deacons, that so near the Apostles, as in Ignatius time, could not be violated without profaneness, and even disclaiming of Christianity, (by him most clearly and distinctly set down almost in every of those Epistles, which Vedelius at Geneva, a severe Aristarchus, could not doubt but they were his) that ministry of ours, the very same that planted the Protestant Religion among us, watered it with their bloud, (our Pauls and our Apollos 's too) to whom God by that prolifical teeming martyrdom of theirs, hath since raised up a most numerous, Learned, Orthodox seed, ready, I doubt not, in defence of our Religion, to fill up the sufferings of their fathers, to dye their garments in the same wine-press, to run,
Thus is the present Ministry of this Kingdom, that very same subordination of Bishops, Presbyters and Deacons, that so near the Apostles, as in Ignatius time, could not be violated without profaneness, and even disclaiming of Christianity, (by him most clearly and distinctly Set down almost in every of those Epistles, which Vedelius At Geneva, a severe Aristarchus, could not doubt but they were his) that Ministry of ours, the very same that planted the Protestant Religion among us, watered it with their blood, (our Paul's and our Apollos is too) to whom God by that prolifical teeming martyrdom of theirs, hath since raised up a most numerous, Learned, Orthodox seed, ready, I doubt not, in defence of our Religion, to fill up the sufferings of their Father's, to die their garments in the same winepress, to run,
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if occasion should be, and croud into that fiery chariot, and there like the antient NONLATINALPHABET in Athenaeus, fight and shoot out of those warm seats, NONLATINALPHABET, and contend earnestly for that faith that was once delivered to the Saints in this kingdome:
if occasion should be, and crowd into that fiery chariot, and there like the ancient in Athenaeus, fight and shoot out of those warm seats,, and contend earnestly for that faith that was once Delivered to the Saints in this Kingdom:
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This so learned, puissant, Orthodox ministery of ours, yet how is it by the sons and daughters of their love, their sweat, their prayers, their tears, their lungs, their very bowels, sorry am I to say, by some sons of the very Prophets, defamed, and vilified ? I speak not this, either to raise, or invenome any passion in my fellow-brethren ;
This so learned, puissant, Orthodox Ministry of ours, yet how is it by the Sons and daughters of their love, their sweat, their Prayers, their tears, their lungs, their very bowels, sorry am I to say, by Some Sons of the very prophets, defamed, and vilified? I speak not this, either to raise, or invenome any passion in my Fellow brethren;
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this I cannot call by that title, 'tis rather the airy trial, a blast of poysonous vapour, that Satan in a kind of hypocondriacal fit hath belch'd out against the Church, yet are we to think as little strange of it;
this I cannot call by that title, it's rather the airy trial, a blast of poisonous vapour, that Satan in a kind of hypochondriacal fit hath belched out against the Church, yet Are we to think as little strange of it;
And therefore, methinks, S. Paul can write it calmly, we are become, NONLATINALPHABET as the off-scouring, and NONLATINALPHABET, 'tis a phrase of mighty intimation, like a man, that in a plague-time is chosen out, the vilest, unsavouriest in the city, carried about in the guise of nastiness, then whipt, then burnt in a ditch, or cast into the sea, every man giving him a [ NONLATINALPHABET,
And Therefore, methinks, S. Paul can write it calmly, we Are become, as the offscouring, and, it's a phrase of mighty intimation, like a man, that in a plague-time is chosen out, the Vilest, unsavouriest in the City, carried about in the guise of nastiness, then whipped, then burned in a ditch, or cast into the sea, every man giving him a [,
as some (I say not how well ) have lightly changed the phrase, 1 Cor. 15.32. combating with mens as with lions, and bears, or else NONLATINALPHABET, the stage, and scene for the whole world of fiends and men, to act their tragedies upon;
as Some (I say not how well) have lightly changed the phrase, 1 Cor. 15.32. combating with men's as with Lions, and bears, or Else, the stage, and scene for the Whole world of fiends and men, to act their tragedies upon;
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Though through Alcibiades 's faction, excidit, it miscarried, mist its applause once or twice, yet when men were left to their own humours, 'twas cried up extremely.
Though through Alcibiades is faction, excidit, it miscarried, missed its applause once or twice, yet when men were left to their own humours, 'twas cried up extremely.
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And therefore not to think it strange, that is the first thing; Yea and 2. To make it matter of rejoycing and triumphing, of a NONLATINALPHABET, Mat. 5.12. a plain shouting for joy, or as we render it, exceeding gladness, that they are worthy of this degree of Christian preferment, to suffer shame for Christs name ;
And Therefore not to think it strange, that is the First thing; Yea and 2. To make it matter of rejoicing and triumphing, of a, Mathew 5.12. a plain shouting for joy, or as we render it, exceeding gladness, that they Are worthy of this degree of Christian preferment, to suffer shame for Christ name;
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That wo of Christs we have been generally secure, and safe from, Luke 6.26. Woe unto you when all men speak well of you, we have had in all ages friends good store, that will not let this curse light on us;
That woe of Christ we have been generally secure, and safe from, Lycia 6.26. Woe unto you when all men speak well of you, we have had in all ages Friends good store, that will not let this curse Light on us;
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And blessed be God, if it prove NONLATINALPHABET, we of the last age peculiarly, that that great blessing is reserved for, Mat. 5.11. NONLATINALPHABET, blessed are ye when men shall revile and persecute and say every evil word against you ;
And blessed be God, if it prove, we of the last age peculiarly, that that great blessing is reserved for, Mathew 5.11., blessed Are you when men shall revile and persecute and say every evil word against you;
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O let not us bring our evil to remembrance, by acting them over afresh, but think it most abundantly sufficient, that we have already thus contributed to the defaming of our calling ;
Oh let not us bring our evil to remembrance, by acting them over afresh, but think it most abundantly sufficient, that we have already thus contributed to the defaming of our calling;
But withal let us be sure to take along with us the NONLATINALPHABET falsly ] that follows, that it be our innocence that is thus reviled: The devil is most ready to do it then, being NONLATINALPHABET, accuser of the brethren, the best Christians, that he may exercise two of his attributes at once, accuser and lyer both;
But withal let us be sure to take along with us the falsely ] that follows, that it be our innocence that is thus reviled: The Devil is most ready to do it then, being, accuser of the brothers, the best Christians, that he may exercise two of his attributes At once, accuser and liar both;
If he do not so, I am sure 'twill be small matter of rejoycing to us, small comfort in suffering as a thief, saith the Apostle, though all joy in suffering as a Christian ;
If he do not so, I am sure it'll be small matter of rejoicing to us, small Comfort in suffering as a thief, Says the Apostle, though all joy in suffering as a Christian;
And therefore you must add that caution to your comfort, that they be your good, at least your justifiable deeds, that be evil spoken of, or else it will not be a sic prophet as, the prophets were used like you. The Clergy-man that in such a time as this,
And Therefore you must add that caution to your Comfort, that they be your good, At lest your justifiable Deeds, that be evil spoken of, or Else it will not be a sic Prophet as, the Prophets were used like you. The Clergyman that in such a time as this,
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that shall with any one real crime give authority to all the false pretended ones, that are laid to the charge of our calling, that by drunkenness or incontinence, by luxury or sloth, by covetousness or griping, by insolence or pride, by oaths or uncomely jesting, by contention or imtemperate language, by repaying evil for evil, or railing for defamations, shall exasperate this raging humour,
that shall with any one real crime give Authority to all the false pretended ones, that Are laid to the charge of our calling, that by Drunkenness or incontinence, by luxury or sloth, by covetousness or gripping, by insolence or pride, by Oaths or uncomely jesting, by contention or imtemperate language, by repaying evil for evil, or railing for defamations, shall exasperate this raging humour,
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what doth he but turn broiler and boutefeau, make new libels against the Church, and by that means perswade credulous, seducible spectators, that all are true that have been made already;
what does he but turn broiler and Boutefeau, make new libels against the Church, and by that means persuade credulous, seducible spectators, that all Are true that have been made already;
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that of the milstone about the neck or the Melius si nunquam natus esset, it had been better if he had never been born ] are the fittest expressions for him.
that of the millstone about the neck or the Better si Never Born esset, it had been better if he had never been born ] Are the Fittest expressions for him.
He that hath done so formerly, that by the guilt of any one scandalous sin (and it need not be of the first magnitude, to deserve that title in a Minister ) hath contributed ought to the vilifying of the whole Order, 'tis now time for him to see what he hath done, been a troubler of Israel, set the whole kingdome in an animosity against the Clergy, and when will he be able to weep enough in secret, to wash out this stain, incorporate into the very woofe of our robe ? I shall no farther aggravate the sin upon him,
He that hath done so formerly, that by the guilt of any one scandalous since (and it need not be of the First magnitude, to deserve that title in a Minister) hath contributed ought to the vilifying of the Whole Order, it's now time for him to see what he hath done, been a troubler of Israel, Set the Whole Kingdom in an animosity against the Clergy, and when will he be able to weep enough in secret, to wash out this stain, incorporate into the very woof of our robe? I shall no farther aggravate the since upon him,
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than to prepare him to seek out for some remedy, and to that end to bear me company to my last particular, how far we are concerned in the transcribing S. Pauls pattern,
than to prepare him to seek out for Some remedy, and to that end to bear me company to my last particular, how Far we Are concerned in the transcribing S. Paul's pattern,
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This practice consists of two parts, a positive, and a negative. The positive part of this practice, the NONLATINALPHABET, but you ] hath no case of scruple or difficulty in it;
This practice consists of two parts, a positive, and a negative. The positive part of this practice, the, but you ] hath no case of scruple or difficulty in it;
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And then add the NONLATINALPHABET, I seek ] to it, and it gives you the uncontradicted duty of a Minister, to be a seeker of souls, the spiritual Nimrod, the hunter before the Lord, hunter of men, hunter of souls, and that indeed as wild, and untameable, subtle a game, as any wilderness can yield;
And then add the, I seek ] to it, and it gives you the uncontradicted duty of a Minister, to be a seeker of Souls, the spiritual Nimrod, the hunter before the Lord, hunter of men, hunter of Souls, and that indeed as wild, and untameable, subtle a game, as any Wilderness can yield;
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so unwilling to come into our toyls, so wise in their generation to escape our snares, so cunning to delude all our stratagems of bringing them to heaven, that a man may commonly labour a whole night and catch nothing.
so unwilling to come into our toils, so wise in their generation to escape our snares, so cunning to delude all our stratagems of bringing them to heaven, that a man may commonly labour a Whole night and catch nothing.
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a game, wherein all the wisdome of the world, the NONLATINALPHABET, the prudence of the flesh, and the cunning of hell, are all combin'd in the party against us,
a game, wherein all the Wisdom of the world, the, the prudence of the Flesh, and the cunning of hell, Are all combined in the party against us,
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But if our lives bear witness to our doctrine, by letting them see us write those copies with our own hands, which we require them to transcribe, then,
But if our lives bear witness to our Doctrine, by letting them see us write those copies with our own hands, which we require them to transcribe, then,
and the game must be very carefully play'd, and dexterously managed on our side, if we think ever to win it out of their hands. The manner of pastors, as of shepherds among us, is much changed from what it was in the Eastern parts of the world, in Greece and in Jurie ;
and the game must be very carefully played, and dexterously managed on our side, if we think ever to win it out of their hands. The manner of Pastors, as of shepherd's among us, is much changed from what it was in the Eastern parts of the world, in Greece and in Jury;
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The sheep were then a hearing, and a discerning sort of creatures, could hear the shepherd, and know his voice from all others, and when the thief and robber came, the sheep did not hear them, John 10.8. but now 'tis quite contrary, either not hearing at all, profaneness and dissoluteness hath possess'd our souls with the NONLATINALPHABET, spirit of slumber, torpor, absolute deafness, that all our hearing of Sermons is but a slumber of such a continuance;
The sheep were then a hearing, and a discerning sort of creatures, could hear the shepherd, and know his voice from all Others, and when the thief and robber Come, the sheep did not hear them, John 10.8. but now it's quite contrary, either not hearing At all, profaneness and dissoluteness hath possessed our Souls with the, Spirit of slumber, torpor, absolute deafness, that all our hearing of Sermons is but a slumber of such a Continuance;
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or else having no ears for any but the thief and robber, if any come on that errand, to rob us of our charity, of our obedience, of our meek and quiet spirits, and infuse calumnies, animosities, railings, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be heard, and admired, and deified, like Herods, the voice of God and not of man, though nothing be so contrary to God or godliness, as that voice.
or Else having no ears for any but the thief and robber, if any come on that errand, to rob us of our charity, of our Obedience, of our meek and quiet spirits, and infuse calumnies, animosities, railings, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be herd, and admired, and deified, like Herods, the voice of God and not of man, though nothing be so contrary to God or godliness, as that voice.
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All our pains and industry, diligence and sagacity, are little enough, to bring men into the true way to heaven, so many by-wayes on every side inviting and flattering us out of it,
All our pains and industry, diligence and sagacity, Are little enough, to bring men into the true Way to heaven, so many byways on every side inviting and flattering us out of it,
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so much good company perswading, nay so many false leaders directing us into error, that a Minister had need fasten himself into the ground (like a Mercuries post in this division of waies ) and never leave hollowing, and calling, and disabusing of passengers with a — This is the way, walk in it ;
so much good company persuading, nay so many false leaders directing us into error, that a Minister had need fasten himself into the ground (like a Mercuries post in this division of ways) and never leave hollowing, and calling, and disabusing of passengers with a — This is the Way, walk in it;
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Peace and holiness, two such strangers, such prodigies in the world, (having taken their leaves so solemnly with Astraea for heaven) that unless they be followed with a NONLATINALPHABET full speed, as in an hue and cry, there is small hope of overtaking or bringing them back again to the earth: And yet without them, heaven must be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory ;
Peace and holiness, two such Strangers, such prodigies in the world, (having taken their leaves so solemnly with Astraea for heaven) that unless they be followed with a full speed, as in an hue and cry, there is small hope of overtaking or bringing them back again to the earth: And yet without them, heaven must be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory;
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Could I imagine it possible for me to be instrument•• to you in this work, to advise or direct you in this course, this method of seeking your peoples souls, so that God might one day find them in this temper, in pace & Sanctitate, in peace and holiness, I should put off all the reverence that I bear to this assembly, all consideration of the business of this day,
Could I imagine it possible for me to be instrument•• to you in this work, to Advice or Direct you in this course, this method of seeking your peoples Souls, so that God might one day find them in this temper, in pace & Sanctitude, in peace and holiness, I should put off all the Reverence that I bear to this assembly, all consideration of the business of this day,
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and venture to be unseasonable that I might be useful to you in this point; But I know there be no general rules, that can promise themselves such a successfulness ;
and venture to be unseasonable that I might be useful to you in this point; But I know there be no general rules, that can promise themselves such a successfulness;
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the variety of tempers must have different accommodations, and well if after using of all means, we can be able to save any. The way most probable in my conceipt, is, the bringing men acquainted with the difference betwixt the first and second Covenant ;
the variety of tempers must have different accommodations, and well if After using of all means, we can be able to save any. The Way most probable in my conceit, is, the bringing men acquainted with the difference betwixt the First and second Covenant;
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then, pitching on the second, as that that belongs to us Christians, to shew them the condition of this covenant in the gross, the NONLATINALPHABET, law of faith, made up of commands as well as promises, all the Gospel-precepts that join together to complete that Codex, that law of Repentance, self-denyal, Charity, the New creature, which S. Paul interprets NONLATINALPHABET, Faith consummate by love, or,
then, pitching on the second, as that that belongs to us Christians, to show them the condition of this Covenant in the gross, the, law of faith, made up of commands as well as promises, all the Gospel-precepts that join together to complete that Codex, that law of Repentance, self-denial, Charity, the New creature, which S. Paul interprets, Faith consummate by love, or,
were men but possess'd that those duties there mentioned, with the ego autem, but I say to you ] were duties indeed, not only phrases, and formes of speech, that they are not only by grace made possible to a Christian (an easie yoke, light burthen, and a command nigh unto thee, Rom. 10.8. i. e.
were men but possessed that those duties there mentioned, with the ego autem, but I say to you ] were duties indeed, not only phrases, and forms of speech, that they Are not only by grace made possible to a Christian (an easy yoke, Light burden, and a command High unto thee, Rom. 10.8. i. e.
as Polybius saith of Philopoemen, that good Orator, and good man, (and the goodness of the man was the special piece of his oratory) NONLATINALPHABET, we shall not only perswade, but inforce our auditors ;
as Polybius Says of Philopoemen, that good Orator, and good man, (and the Goodness of the man was the special piece of his oratory), we shall not only persuade, but enforce our Auditors;
NONLATINALPHABET, as the 72. render that place of Deuteron. from whence it is cited) but also most indispensably necessary, without which nemo Deum, none shall see God, Gods oath being gone out against all others, with a nunquam introibunt, they shall never enter into his rest ;
, as the 72. render that place of Deuteron. from whence it is cited) but also most indispensably necessary, without which nemo God, none shall see God, God's oath being gone out against all Others, with a Never introibunt, they shall never enter into his rest;
and so the world of Christians be once more divided, as Epiphanius saith it was in the first ages, not into Orthodox and heretical (for those are titles, that every man will apply as he lists, the one to himself and his adherents, the other to all others that he disfancies ;) not again into spiritual and carnal, (for those were abused too in Tertullians time;
and so the world of Christians be once more divided, as Epiphanius Says it was in the First ages, not into Orthodox and heretical (for those Are titles, that every man will apply as he lists, the one to himself and his adherents, the other to all Others that he disfancies;) not again into spiritual and carnal, (for those were abused too in Tertullia's time;
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as soon as ever he turned Montanist, then strait nos spirituales, we spiritual, and all others animales psychici, meer animal men ) but into NONLATINALPHABET, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematized, and peace and holiness the most Orthodox Christian tenets in our Religion. But then for the atchieving this aim, let me tell you, that men must have more than Sermons to lead them, the visible preachings of your lives must NONLATINALPHABET, cooperate, and join in the work of drawing sinners to God, or else 'twill hardly prove successful :
as soon as ever he turned Montanist, then strait nos spirituales, we spiritual, and all Others animales Psychics, mere animal men) but into, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematized, and peace and holiness the most Orthodox Christian tenets in our Religion. But then for the achieving this aim, let me tell you, that men must have more than Sermons to led them, the visible preachings of your lives must, cooperate, and join in the work of drawing Sinners to God, or Else it'll hardly prove successful:
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you know the story in Gellius, when that excellent counsel was given at Lacedemon by one that was vitâ defamatissimus, infamous for a very ill life, they were to take the counsel out of his mouth, and appoint a good man to deliver it,
you know the story in Gellius, when that excellent counsel was given At Lacedaemon by one that was vitâ defamatissimus, infamous for a very ill life, they were to take the counsel out of his Mouth, and appoint a good man to deliver it,
though a worse Orator, Lib. 18.3. Two things the Gospel was first planted by, teaching, and miracles, and those miracles in Scripture - phrase are called works and mighty works ;
though a Worse Orator, Lib. 18.3. Two things the Gospel was First planted by, teaching, and Miracles, and those Miracles in Scripture - phrase Are called works and mighty works;
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Now though the miracles be outdated, yet the NONLATINALPHABET works, in the other sense, must never be antiquated, 'tis they that the NONLATINALPHABET power belongs to, the efficacy, and force, and mightiness of our preaching, which if it be not added to our Sermons, our threats will be taken for Mormo's, our promises for delusions our exhortations out of Scripture, for acts of tyranny and oppression, laying those burthens on other mens shoulders, which we will not touch with our own fingers ;
Now though the Miracles be outdated, yet the works, in the other sense, must never be antiquated, it's they that the power belongs to, the efficacy, and force, and mightiness of our preaching, which if it be not added to our Sermons, our Treats will be taken for Mormo's, our promises for delusions our exhortations out of Scripture, for acts of tyranny and oppression, laying those burdens on other men's shoulders, which we will not touch with our own fingers;
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This is the only honest way of insinuating our selves into our peoples affections, by letting them see how hearty our exhortations are, by our zeal to observing them our selves ;
This is the only honest Way of insinuating our selves into our peoples affections, by letting them see how hearty our exhortations Are, by our zeal to observing them our selves;
He that hath any consideration of the vestra, yours, in this work of a Pastor, is the NONLATINALPHABET, the mercenary hireling, that Christ so prejudiceth with the NONLATINALPHABET and NONLATINALPHABET, he flyes, and he cares not for the sheep, from no other topick of proof,
He that hath any consideration of the Vestra, yours, in this work of a Pastor, is the, the mercenary hireling, that christ so prejudiceth with the and, he flies, and he Cares not for the sheep, from no other topic of proof,
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And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of Gods providence in this behalf, constantly observable through all ages.
And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of God's providence in this behalf, constantly observable through all ages.
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That no Minister of Gods might be forc'd to such viler submissions, driven out of that Apostolical, generous ingenuity ( Freely have you received, freely give, ) into Gehazi's meanness,
That no Minister of God's might be forced to such Viler submissions, driven out of that Apostolical, generous ingenuity (Freely have you received, freely give,) into Gehazi's meanness,
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it is no doubt, that Gods providence hath in all ages so liberally provided for endowing of the Church. Among that people where he himself so immediately presided, that, saith Josephus, it could not be called by the style of any other nation, monarchy, aristocracy, but NONLATINALPHABET,
it is no doubt, that God's providence hath in all ages so liberally provided for endowing of the Church. Among that people where he himself so immediately presided, that, Says Josephus, it could not be called by the style of any other Nation, monarchy, aristocracy, but,
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there the Levites, without any of their own arts or pursuits, were much the richest Tribe of the twelve, lost nothing by having no portion among their brethren;
there the Levites, without any of their own arts or pursuits, were much the Richest Tribe of the twelve, lost nothing by having no portion among their brothers;
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Not to mention their parts in sacrifices and offerings, and their forty eight cities with suburbs, made over to them Num. 35. the Lords being their inheritance, i. e.
Not to mention their parts in Sacrifices and offerings, and their forty eight cities with suburbs, made over to them Num. 35. the lords being their inheritance, i. e.
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the instating the tithes upon them, was demonstratively as large a revenue to them, as (supposing an equal division) the remainder could be to any other Tribe,
the instating the Tithes upon them, was demonstratively as large a revenue to them, as (supposing an equal division) the remainder could be to any other Tribe,
by one third part of what was left to any Tribe. And among Christians in the infancy of the Church, before the ministery was indowed with any certain portion, yet sure the NONLATINALPHABET, the Christians selling their lands, and bringing the price of them to the Apostles feet, though not for them to inclose, yet for them to partake of,
by one third part of what was left to any Tribe. And among Christians in the infancy of the Church, before the Ministry was endowed with any certain portion, yet sure the, the Christians selling their Lands, and bringing the price of them to the Apostles feet, though not for them to enclose, yet for them to partake of,
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as well as to distribute, kept them from any necessity of the quaero vestra, seeking that which was other mens. Nay, where that provision was not to be expected,
as well as to distribute, kept them from any necessity of the Quaero Vestra, seeking that which was other men's. Nay, where that provision was not to be expected,
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and under those two phrases, the quaero vestra, the making any gain by the Gospel, the staff in that place was according to the custome of the Jews, baculus paupertatis, the staff of poverty, which Jacob intimates,
and under those two phrases, the Quaero Vestra, the making any gain by the Gospel, the staff in that place was according to the custom of the jews, Baculus paupertatis, the staff of poverty, which Jacob intimates,
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in another phrase, a poor Syrian ready to perish, particularly NONLATINALPHABET, the sign of a Mendicant, (which the Germans call at this day, baetel stab, from the Greek NONLATINALPHABET, this begging or craving staff ) and this, with the scrip, was forbidden the Apostles in S. Matthew, though in Mark 's relation, another kind of staff, the staff, for travaile be permitted them;
in Another phrase, a poor Syrian ready to perish, particularly, the Signen of a Mendicant, (which the Germanes call At this day, baetel stab, from the Greek, this begging or craving staff) and this, with the scrip, was forbidden the Apostles in S. Matthew, though in Mark is Relation, Another kind of staff, the staff, for travail be permitted them;
To shew Gods absolute dislike of quaero vestra ] in Apostles, even before any certain provision was made for their maintenance, God, that feeds the young ravens, sustains the destitute (and believe it, his Exchequer is no contemptible bank, his table in the wilderness is served with quails and manna ) undertaking to provide for them sufficiently by some other means;
To show God's absolute dislike of Quaero Vestra ] in Apostles, even before any certain provision was made for their maintenance, God, that feeds the young Ravens, sustains the destitute (and believe it, his Exchequer is no contemptible bank, his table in the Wilderness is served with quails and manna) undertaking to provide for them sufficiently by Some other means;
And since by that same providence the Church is now indowed again in most parts of Christendom, and Gods severe denunciations against sacriledge set as an hedge of thorns about Levi's portion, sure to prick, and fester, and rankle in his flesh, that shall dare to break in upon it, what is this but still a continued expression of Gods dislike of the quaero vestra, who hath therefore made over his own portion on us, that therewith we might be contented, and provided for, without the NONLATINALPHABET, v. 17 without letting loose our hands, or our appetites on other mens possessions ? You see then, by the way, the error of those, that from this practice of the Apostle, are ready to prescribe us absolute poverty, that will have all the lawful proper revenues of the Church prohibited, under the vestra, and then claiming of tithes or any other Ecclesiastick endowment shall get under that style, and the Apostles non quaero ] urged for a precedent against us;
And since by that same providence the Church is now endowed again in most parts of Christendom, and God's severe denunciations against sacrilege Set as an hedge of thorns about Levi's portion, sure to prick, and fester, and rankle in his Flesh, that shall Dare to break in upon it, what is this but still a continued expression of God's dislike of the Quaero Vestra, who hath Therefore made over his own portion on us, that therewith we might be contented, and provided for, without the, v. 17 without letting lose our hands, or our appetites on other men's possessions? You see then, by the Way, the error of those, that from this practice of the Apostle, Are ready to prescribe us absolute poverty, that will have all the lawful proper revenues of the Church prohibited, under the Vestra, and then claiming of Tithes or any other Ecclesiastic endowment shall get under that style, and the Apostles non Quaero ] urged for a precedent against us;
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with how little law, or logick you will perceive, when you remember that the tithe, or what else is consecrated, is by the very laws of this kingdom (to derive the pedegree no farther) as much the Minister• own, held by the same tenure of Donation first, then of Parliamentary confirmation, that any mans inheritance descends unto him,
with how little law, or logic you will perceive, when you Remember that the tithe, or what Else is consecrated, is by the very laws of this Kingdom (to derive the pedigree no farther) as much the Minister• own, held by the same tenure of Donation First, then of Parliamentary confirmation, that any men inheritance descends unto him,
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and therefore to demand them, is no more a quaero vestra, than to demand a rent of a tenant, in a word, a direct mea, not vestra, a right, and not a gratuity. Nay the learned Jews have gone farther (R. Bechai on Deut. 14.) that if the tithe be not paid, the whole heap becomes Gods portion, and cite it as a speech of Gods, that if thou pay the tithe it is thy corn,
and Therefore to demand them, is no more a Quaero Vestra, than to demand a rend of a tenant, in a word, a Direct mea, not Vestra, a right, and not a gratuity. Nay the learned jews have gone farther (R. Bechai on Deuteronomy 14.) that if the tithe be not paid, the Whole heap becomes God's portion, and Cite it as a speech of God's, that if thou pay the tithe it is thy corn,
if not, it is Gods corn, and therefore, saith he, it is said, Hos. 11.9. therefore I will return and take away my corn in the time thereof, and my wine in the season thereof ;
if not, it is God's corn, and Therefore, Says he, it is said, Hos. 11.9. Therefore I will return and take away my corn in the time thereof, and my wine in the season thereof;
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like that land that is held in capite, with a rent reserved, the non-payment of the rent or homage, is the forfeiting of the tenure. But I desire not to follow this Jew in his meditation, but rather to come home to our selves, and not only to interdict our selves, the quaero vestra, but even regulate us in the quaero nostra, purge out of this assembly whatever may savour of the Jew, all griping, or rigor, or sowreness, or summum jus, even in the quaero nostra, seeking that, that is our own.
like that land that is held in capite, with a rend reserved, the nonpayment of the rend or homage, is the forfeiting of the tenure. But I desire not to follow this Jew in his meditation, but rather to come home to our selves, and not only to interdict our selves, the Quaero Vestra, but even regulate us in the Quaero nostra, purge out of this assembly whatever may savour of the Jew, all gripping, or rigor, or sourness, or summum jus, even in the Quaero nostra, seeking that, that is our own.
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To this purpose in the first place, not to seek all that is our own ; Though 'twere not a fault in the Lay-Pharisee, Mat. 23.23. NONLATINALPHABET, to pay tithe of cumin, and the smallest herb, yet perhaps it may be in the Priest to require it;
To this purpose in the First place, not to seek all that is our own; Though 'twere not a fault in the Lay-Pharisee, Mathew 23.23., to pay tithe of cumin, and the Smallest herb, yet perhaps it may be in the Priest to require it;
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A fault not of injustice, or the quaero vestra, but of sordidness, and meanness in the quaero mea: Aristotle I am sure would condemn it under that style of NONLATINALPHABET, too much poorness and tenuity of mind, NONLATINALPHABET, though not in desiring other mens, the quaero vestra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there specifies by the NONLATINALPHABET, exactness even to the partition of a Cumin seed, a fault,
A fault not of injustice, or the Quaero Vestra, but of sordidness, and meanness in the Quaero mea: Aristotle I am sure would condemn it under that style of, too much poorness and tenuity of mind,, though not in desiring other men's, the Quaero Vestra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there Specifies by the, exactness even to the partition of a Cumin seed, a fault,
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if observable in a heathen, then sure censurable in a Christian, and in a Minister, vile, and scandalous. When this is resolved against in the first place,
if observable in a heathen, then sure censurable in a Christian, and in a Minister, vile, and scandalous. When this is resolved against in the First place,
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The next thing I must require of you in the quaero mea, is a general unconcernedness in the things of this world, using the world as if we used it not, possessing the wealth we have,
The next thing I must require of you in the Quaero mea, is a general unconcernedness in the things of this world, using the world as if we used it not, possessing the wealth we have,
as to receive it at his gift, pouring it out upon every his intimation, seeking, and projecting for advantages to be the better for this false Mammon, by being rich in good works, and when we see it a parting from us of its own accord, taking a chearful unconcerned leave of it, retaining so much of the Sceptick, as the NONLATINALPHABET amounts to,
as to receive it At his gift, pouring it out upon every his intimation, seeking, and projecting for advantages to be the better for this false Mammon, by being rich in good works, and when we see it a parting from us of its own accord, taking a cheerful unconcerned leave of it, retaining so much of the Sceptic, as the amounts to,
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an untroubledness with these inferiour events, and of the Stoick, or wise man in Antoninus, as NONLATINALPHABET, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3,
an untroubledness with these inferior events, and of the Stoic, or wise man in Antoninus, as, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3,
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an entire contentedness with our lot, that duty of the last commandment, which is absolutely required to the non quaero vestra, or as our Apostle interprets himself, the NONLATINALPHABET, not,
an entire contentedness with our lot, that duty of the last Commandment, which is absolutely required to the non Quaero Vestra, or as our Apostle interprets himself, the, not,
To this purpose excellently Epictetus of old, that he that tastes, and carves to himself of those dishes only, that are set before him, reaches not after those that are out of his distance, NONLATINALPHABET, is fit for a guest at Gods table, which you may make,
To this purpose excellently Epictetus of old, that he that tastes, and carves to himself of those Dishes only, that Are Set before him, reaches not After those that Are out of his distance,, is fit for a guest At God's table, which you may make,
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Did I not fear that this were a duty of too great perfection for some of my auditors, an unusquisque non potest capere, every one cannot receive it, I should go on with that divine Philosopher, that he that abstains from that which is set before him, contemns that riches, that comes knocking at his door, NONLATINALPHABET, is not only a guest at his board,
Did I not Fear that this were a duty of too great perfection for Some of my Auditors, an unusquisque non potest capere, every one cannot receive it, I should go on with that divine Philosopher, that he that abstains from that which is Set before him, contemns that riches, that comes knocking At his door,, is not only a guest At his board,
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O let it not be our reproach to go thus childless to our graves, at least our guilt, and just accusation to bereave our Saviour of that seed he expects from us;
Oh let it not be our reproach to go thus childless to our graves, At lest our guilt, and just accusation to bereave our Saviour of that seed he expects from us;
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except you will thus bless me ) the lowest degree, that can be reconcileable or competible with an Apostle, is the not suffering your quaero vestra, your hope, or design, of secular advantages, gaining of gratuities, gaining of applause, to have any the least influence on your preaching, to intermix never so little in your seeking of souls ;
except you will thus bless me) the lowest degree, that can be reconcilable or competible with an Apostle, is the not suffering your Quaero Vestra, your hope, or Design, of secular advantages, gaining of Gratuities, gaining of applause, to have any the least influence on your preaching, to intermix never so little in your seeking of Souls;
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This is the NONLATINALPHABET, dashing, or imbasing the word of God, corrupting it with our unworthy mixtures, making it instrumental to our gain, or popularity, the meanest office, the vilest submission in the world.
This is the, dashing, or embasing the word of God, corrupting it with our unworthy mixtures, making it instrumental to our gain, or popularity, the Meanest office, the Vilest submission in the world.
I remember a note of Procopius on 2 Kings, that Elisha sending his servant to cure the Shunamites child, forbids him to pass any complement with any by the way ;
I Remember a note of Procopius on 2 Kings, that Elisha sending his servant to cure the Shunamites child, forbids him to pass any compliment with any by the Way;
and the Minister that is given to it, will hardly ever work wonders in the curing, or recovering of souls. But that servant, you know, had another fault, NONLATINALPHABET, desire of money, NONLATINALPHABET, the mother-city whence all wickedness comes forth, said Bion of old,
and the Minister that is given to it, will hardly ever work wonders in the curing, or recovering of Souls. But that servant, you know, had Another fault,, desire of money,, the Mother-city whence all wickedness comes forth, said Bion of old,
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and 'tis strange to see how truly those wise men were called vates, what Prophets they were, what direct Satyrs, those words of theirs are against the times we live in;
and it's strange to see how truly those wise men were called vates, what prophets they were, what Direct Satyrs, those words of theirs Are against the times we live in;
Our NONLATINALPHABET and NONLATINALPHABET, covetousness and popularity, are the elements of all the ruine, the seeds of all the desolation that is threatned against this Church, some of us by the notorious scandalous guilt of those two crimes, tempting rash, uncharitable spectators to resolve that those sins are the formalis ratio of a Clergy-man, accidents of the essence and inseparable from the order : (and 'tis not the illogicalness of the inference, that will excuse them, that have joyned with Satan in temptation to make that conclusion, nor deliver us from the destruction that follows it.) Others of us on the contrary side,
Our and, covetousness and popularity, Are the elements of all the ruin, the seeds of all the desolation that is threatened against this Church, Some of us by the notorious scandalous guilt of those two crimes, tempting rash, uncharitable spectators to resolve that those Sins Are the Formalis ratio of a Clergyman, accidents of the essence and inseparable from the order: (and it's not the illogicalness of the Inference, that will excuse them, that have joined with Satan in temptation to make that conclusion, nor deliver us from the destruction that follows it.) Others of us on the contrary side,
but contempt and drudgery, hoping (we have just reason to suspect) by flying both, to be courted by them both, to have them more sure at the rebound, than they can at the fall, to run from them here most violently, that they may have them alone to themselves when they meet at the Antipodes. What imprudent bargains such men are likely to make,
but contempt and drudgery, hoping (we have just reason to suspect) by flying both, to be courted by them both, to have them more sure At the rebound, than they can At the fallen, to run from them Here most violently, that they may have them alone to themselves when they meet At the Antipodes. What imprudent bargains such men Are likely to make,
somewhat of either from the character of our office, that we be not tempted to seek either by unlawful means, to purchase the vestra, by the sale of vos, to acquire the favour of our auditors by the exposing of their souls. Think but how probable a fear this may be,
somewhat of either from the character of our office, that we be not tempted to seek either by unlawful means, to purchase the Vestra, by the sale of vos, to acquire the favour of our Auditors by the exposing of their Souls. Think but how probable a Fear this may be,
and consequently, whether rankling and gangreening may not be lookt for, as an ordinary title in our weekly bills, when the skinning of wounds is become the gainful craft, and compliance and popularity the great Diana, that trade by which men have their wealth. But perhaps the most of this is an extravagance, I wish and pray it may prove an unnecessary one.
and consequently, whither rankling and gangreening may not be looked for, as an ordinary title in our weekly bills, when the skinning of wounds is become the gainful craft, and compliance and popularity the great Diana, that trade by which men have their wealth. But perhaps the most of this is an extravagance, I wish and pray it may prove an unnecessary one.
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And let that be our method also, to come to that end by the non vestra, sed vos, not to acquire that thin blast of air, that Chamaelions are wont to feed on,
And let that be our method also, to come to that end by the non Vestra, sed vos, not to acquire that thin blast of air, that Chameleons Are wont to feed on,
The weight of which task was so great in the Apostles times, that they were fain to erect a new order in the Church, to assist them particularly in this, NONLATINALPHABET, to furnish tables, i. e.
The weight of which task was so great in the Apostles times, that they were fain to erect a new order in the Church, to assist them particularly in this,, to furnish tables, i. e.
This is our trade, my brethren, to beget children to heaven, and according to the Law of the Goel in Deut. now our elder brother (Christ ) is dead, we are the men who by right of propinquity are obliged to raise up seed to our elder brother.
This is our trade, my brothers, to beget children to heaven, and according to the Law of the Goel in Deuteronomy now our elder brother (christ) is dead, we Are the men who by right of propinquity Are obliged to raise up seed to our elder brother.
when any saving effect is to be wrought by his ministery, that unblemisht reputation here, that when it is to be had, is a pretious blessing, very instrumental to the edifying of others,
when any Saving Effect is to be wrought by his Ministry, that unblemished reputation Here, that when it is to be had, is a precious blessing, very instrumental to the edifying of Others,
let not us be wanting to Christ in this so charitable a service, charitable to Christ, that his blood may not have been shed in vain, charitable to others, whom we may by Gods blessing convert unto righteousness, and the charity will at last devolve on our selves, who by this means shall shine as the brightness of the firmament, and as the stars for ever and ever.
let not us be wanting to christ in this so charitable a service, charitable to christ, that his blood may not have been shed in vain, charitable to Others, whom we may by God's blessing convert unto righteousness, and the charity will At last devolve on our selves, who by this means shall shine as the brightness of the firmament, and as the Stars for ever and ever.
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And sure there is no work of ours, that we can justly hope God will think fit to reward with such a crown, but the sincere labouring in the word and doctrine, filling our souls with the earnest desire of saving others, espousing it as the sole felicity of our lives, the one promotion that we aspire to, to people heaven with Saints, to send whole colonies of inhabitants thither.
And sure there is no work of ours, that we can justly hope God will think fit to reward with such a crown, but the sincere labouring in the word and Doctrine, filling our Souls with the earnest desire of Saving Others, espousing it as the sole felicity of our lives, the one promotion that we aspire to, to people heaven with Saints, to send Whole colonies of inhabitants thither.
if their ignorance of God was an heinous sin, and virtually all kind of sin, then to esteem repentance the greatest knowledge, to approve and second the force and method of S. Paul 's argument, to prescribe our selves what ever God commands.
if their ignorance of God was an heinous since, and virtually all kind of since, then to esteem Repentance the greatest knowledge, to approve and second the force and method of S. Paul is argument, to prescribe our selves what ever God commands.
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Thus is it also in the poverty and bankrupt estate of the Soul: they who come from prodigal Ancestors, which have embezled all the riches of Gods mercy, spent profusely all the light of nature,
Thus is it also in the poverty and bankrupt estate of the Soul: they who come from prodigal Ancestors, which have embezzled all the riches of God's mercy, spent profusely all the Light of nature,
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So doth it nearly concern the Son of a Bankrupt, to set upon all the courses of Thrift, and stratagems of frugality, to get out of that hereditary poverty, in which his Fathers improvidence had ingaged him.
So does it nearly concern the Son of a Bankrupt, to Set upon all the courses of Thrift, and stratagems of frugality, to get out of that hereditary poverty, in which his Father's improvidence had engaged him.
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THey which come from either mean or dishonoured Progenitors, will desire to make up their Fathers defect by their own industry, NONLATINALPHABET, saith Leo in his Tacticks, Will be more forward to undertake any valiant enterprize, to recover that reputation, which their Ancestors Cowardice and unworthy Carriage forfeited.
THey which come from either mean or dishonoured Progenitors, will desire to make up their Father's defect by their own industry,, Says Leo in his Tactics, Will be more forward to undertake any valiant enterprise, to recover that reputation, which their Ancestors Cowardice and unworthy Carriage forfeited.
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And in this you must consider, first Gods Covenant made with the Gentiles, or the receiving them into the Church, deduced out of these words, But now commands, for all to whom God makes known his commands, are by that very cognizance known to be parts of his Church;
And in this you must Consider, First God's Covenant made with the Gentiles, or the receiving them into the Church, deduced out of these words, But now commands, for all to whom God makes known his commands, Are by that very cognizance known to be parts of his Church;
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We have heretofore divided these words, and in them handled already the ignorance of the ancient Heathen, which in the justice of God might have provoked him to have pretermitted the whole World of succeeding Gentiles.
We have heretofore divided these words, and in them handled already the ignorance of the ancient Heathen, which in the Justice of God might have provoked him to have pretermitted the Whole World of succeeding Gentiles.
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The only way for us, the Successors of these ignorant Gentiles, •o repair those ruins, to renew the Image of God in our selves, which their Idolatrous ignorance defaced, must be to take the opposite course to them,
The only Way for us, the Successors of these ignorant Gentiles, •o repair those ruins, to renew the Image of God in our selves, which their Idolatrous ignorance defaced, must be to take the opposite course to them,
that if the Gentiles were perversly blind, and resolutely, peremptorily ignorant, then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance. Now this ignorance of theirs being not only by Clemens and the Fathers,
that if the Gentiles were perversely blind, and resolutely, peremptorily ignorant, then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance. Now this ignorance of theirs being not only by Clemens and the Father's,
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and will, in probability, be so wise and careful as to lay some strict obligations on themselves, to strive to some perfection in those particulars which their Ancestors fail'd in:
and will, in probability, be so wise and careful as to lay Some strict obligations on themselves, to strive to Some perfection in those particulars which their Ancestors failed in:
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and all flesh saw it together, as it is in the phrase of the Prophecy, Isai. xl. 5. or in the words of the Story, They were daily added to the Church such as should be saved.
and all Flesh saw it together, as it is in the phrase of the Prophecy, Isaiah xl. 5. or in the words of the Story, They were daily added to the Church such as should be saved.
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Look but on the Doctor of the Gentiles, as he sits in his Chair in Tyrannus his School, Acts xix. 10. and you shall find that at that one Lecture (which indeed was two years long) all the lesser Asia heard the word of the Lord Jesus, both Jews and Greeks.
Look but on the Doctor of the Gentiles, as he sits in his Chair in Tyrannus his School, Acts xix. 10. and you shall find that At that one Lecture (which indeed was two Years long) all the lesser Asia herd the word of the Lord jesus, both jews and Greeks.
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The 3000. Souls which were added to the Church at St. Peters Sermon Act. ii. 4. was a sufficient hours work, and a thing so admired by the wise men of the Gentiles, that they imputed it magicis Petri artibus & veneficis carminibus, saith Austin, to some incantations and magical tricks which Peter used.
The 3000. Souls which were added to the Church At Saint Peter's Sermon Act. ii. 4. was a sufficient hours work, and a thing so admired by the wise men of the Gentiles, that they imputed it magicis Petri artibus & veneficis carminibus, Says Austin, to Some incantations and magical tricks which Peter used.
But had these same Gentiles in this humour of malice and prejudice, seen a third part of the Roman World, all the Proconsular Asia converted by one Pauls disputations, they would certainly have resolved that all the Sorcery of Hell or Chaldaea, could never have yielded such miraculous enchantments.
But had these same Gentiles in this humour of malice and prejudice, seen a third part of the Roman World, all the Proconsular Asia converted by one Paul's disputations, they would Certainly have resolved that all the Sorcery of Hell or Chaldaea, could never have yielded such miraculous enchantments.
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And this the Sons of Sceva had experience of, Acts xix. 14. who with all their Exorcisms, and the name of Jesus added to them, could not yet imitate the Apostles in any one miracle;
And this the Sons of Sceva had experience of, Acts xix. 14. who with all their Exorcisms, and the name of jesus added to them, could not yet imitate the Apostles in any one miracle;
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Briefly 'twas more than the magick either of Men or Devils, which so convinced the Artificers of Hell, that they brought out their Books and burnt them openly ;
Briefly 'twas more than the magic either of Men or Devils, which so convinced the Artificers of Hell, that they brought out their Books and burned them openly;
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which beside the price of their most profitable skill, were rated at 50000. pieces of silver, which is computed to be about 6250 l. So mightily grew the word of God and prevailed, and the first effect of it, conversion, was miraculously manifest,
which beside the price of their most profitable skill, were rated At 50000. Pieces of silver, which is computed to be about 6250 l. So mightily grew the word of God and prevailed, and the First Effect of it, conversion, was miraculously manifest,
Now for the other effect of it, the hardning of obdurate Atheists, look on Acts xix. 9. where it is plain, that for all Pauls Logick and Rhetorick, disputing and perswading for the space of three months, many were hardned and believed not.
Now for the other Effect of it, the hardening of obdurate Atheists, look on Acts xix. 9. where it is plain, that for all Paul's Logic and Rhetoric, disputing and persuading for the Molle of three months, many were hardened and believed not.
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NONLATINALPHABET, as Philoponus phrases it in his 1. l. de animâ, their spirits fatned and incrassated within them, stall'd up and fed to such a brawniness, that neither the understanding nor the affections were capable of any impression,
, as Philoponus phrases it in his 1. l. de animâ, their spirits fattened and incrassated within them, stalled up and fed to such a brawniness, that neither the understanding nor the affections were capable of any impression,
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Every Sermon of a Paul or Peter was but an alarum to set them on their guard of defence, to warn them to cast up some more Trenches and Bulwarks, to fortify themselves stronger against any possible invasion of Gods spirit;
Every Sermon of a Paul or Peter was but an alarm to Set them on their guard of defence, to warn them to cast up Some more Trenches and Bulwarks, to fortify themselves Stronger against any possible invasion of God's Spirit;
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they have, saith he, this property in them, that when they meet with evil men, NONLATINALPHABET, they do more sharpen and egg them on to evil, Thus was the preaching of the word to all men every where attended with some effects or other, according to the materials it met with, never returned unprofitably,
they have, Says he, this property in them, that when they meet with evil men,, they do more sharpen and egg them on to evil, Thus was the preaching of the word to all men every where attended with Some effects or other, according to the materials it met with, never returned unprofitably,
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but either was the power of God to salvation unto all that believed, or the witness of God to condemnation to those which were hardned. Now if this precious receipt administred to all, find not in all the like effect of recovering,
but either was the power of God to salvation unto all that believed, or the witness of God to condemnation to those which were hardened. Now if this precious receipt administered to all, find not in all the like Effect of recovering,
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the matter is to be imputed sometimes to the weakness and peevishness of the Patient, NONLATINALPHABET, that he cannot or will not perform the prescriptions ;
the matter is to be imputed sometime to the weakness and peevishness of the Patient,, that he cannot or will not perform the prescriptions;
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So then by way of use, If we desire that these commands, this Covenant offered to all men every where, may evidence it self to our particular Souls in its spiritual efficacy, we must with all the industry of our spirits endeavour to remove those hindrances, which may any way perturb,
So then by Way of use, If we desire that these commands, this Covenant offered to all men every where, may evidence it self to our particular Souls in its spiritual efficacy, we must with all the industry of our spirits endeavour to remove those hindrances, which may any Way perturb,
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NONLATINALPHABET, &c. saith Hippocrates, you must furnish your self before-hand with a Shop of several softning Plasters, and take some one of them as a preparative before every Sermon you come to, that coming to Church with a tender, mollified, waxy heart, you may be sure to receive every holy character,
, etc. Says Hippocrates, you must furnish your self beforehand with a Shop of several softening Plasters, and take Some one of them as a preparative before every Sermon you come to, that coming to Church with a tender, mollified, waxy heart, you may be sure to receive every holy character,
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O what a horrid thing is it, that the greatest mercy under Heaven, should by our unpreparedness be turned into the most exquisite curse, that Hell or malice hath in store for us? That the most precious Balm of Gilead, should by the malignity of some tempers, be turned into poyson;
O what a horrid thing is it, that the greatest mercy under Heaven, should by our unpreparedness be turned into the most exquisite curse, that Hell or malice hath in store for us? That the most precious Balm of Gilead, should by the malignity of Some tempers, be turned into poison;
that the most soveraign NONLATINALPHABET, or lenitive in the World, should only work to our obduration, and the preaching of the word of mercy, adde to the measure of our condemnation! This is enough to perswade you by an horror into some kind of sollicitude to prepare your Souls to a capability of this Cure, to keep your selves in a Christian temper, that it may be possible for a Sermon to work upon you, that that breath which never returns in vain, may be truly Gospel, happy in its Message, may convert not harden you;
that the most sovereign, or lenitive in the World, should only work to our obduration, and the preaching of the word of mercy, add to the measure of our condemnation! This is enough to persuade you by an horror into Some kind of solicitude to prepare your Souls to a capability of this Cure, to keep your selves in a Christian temper, that it may be possible for a Sermon to work upon you, that that breath which never returns in vain, may be truly Gospel, happy in its Message, may convert not harden you;
to which purpose you must have such tools in store, which the Physician speaks of, NONLATINALPHABET, instruments of spiritual surgery, to cut and prune off all luxuriant cumbersom excrescences, all rankness and dead flesh, which so oppress the Soul, that the vertue of Medicine cannot search to it.
to which purpose you must have such tools in store, which the physician speaks of,, Instruments of spiritual surgery, to Cut and prune off all luxuriant cumbersome excrescences, all rankness and dead Flesh, which so oppress the Soul, that the virtue of Medicine cannot search to it.
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And for this purpose there is no one more necessary, of more continual use for every man every where, than that which here closeth my Text, Repentance.
And for this purpose there is no one more necessary, of more continual use for every man every where, than that which Here closeth my Text, Repentance.
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And so I come to the second respect, the universality of the persons, as it refers to the matter of the command, repentance, every man every where to repent.
And so I come to the second respect, the universality of the Persons, as it refers to the matter of the command, Repentance, every man every where to Repent.
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And here I should shew you, that repentance, both generally taken for a sorrow for sin, containing in it virtually faith also, (so the Baptism of repentance is interpreted, Acts xix. 4.
And Here I should show you, that Repentance, both generally taken for a sorrow for since, containing in it virtually faith also, (so the Baptism of Repentance is interpreted, Acts xix. 4.
John baptized with the Baptism of Repentance, saying unto the people, that they should believe, &c.) and more specially in this place taken for the directing of our knowledge to practice,
John baptised with the Baptism of Repentance, saying unto the people, that they should believe, etc.) and more specially in this place taken for the directing of our knowledge to practice,
and therefore repentance being here commanded, NONLATINALPHABET, is to be judged a condition necessary to every man, who answers at the command, ( i. e. ) who expects his part in the Covenant of Salvation;
and Therefore Repentance being Here commanded,, is to be judged a condition necessary to every man, who answers At the command, (i. e.) who expects his part in the Covenant of Salvation;
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this, I say, I might prove at large, and to that purpose vindicate the Writings of some of the Fathers, especially of Clemens, who I am almost confident, is groundlesly cited,
this, I say, I might prove At large, and to that purpose vindicate the Writings of Some of the Father's, especially of Clemens, who I am almost confident, is groundlessly cited,
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for bestowing Salvation on the Heathen, without exacting the condition of Faith and Repentance, which now 'twere superfluous to insist on. 2. Urge it both to your brains and hearts,
for bestowing Salvation on the Heathen, without exacting the condition of Faith and Repentance, which now 'twere superfluous to insist on. 2. Urge it both to your brains and hearts,
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But seeing this Catholick duty is more the inspiration of the Holy Ghost, than the acquisition of our labours, seeing this fundamental Cardinal Gift comes from the supreme Donor, seeing nature is no more able spiritually to re-inliven a Soul,
But seeing this Catholic duty is more the inspiration of the Holy Ghost, than the acquisition of our labours, seeing this fundamental Cardinal Gift comes from the supreme Donor, seeing nature is no more able spiritually to re-inliven a Soul,
than to animate a Carcass, our best endeavour will be our humiliation, our most profitable directions will prove our Prayers, and what our frailty cannot reach to, our devotions shall obtain.
than to animate a Carcase, our best endeavour will be our humiliation, our most profitable directions will prove our Prayers, and what our frailty cannot reach to, our devotions shall obtain.
that all of us every where endeavouring to glorify God in our knowledge, in our lives, in our faith, in our repentance, may for ever be glorified by him,
that all of us every where endeavouring to Glorify God in our knowledge, in our lives, in our faith, in our Repentance, may for ever be glorified by him,
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the latitude of the persons with whom this Covenant is made, and from whom this condition is exacted, all men every where. And first of the first, the Covenant made with the Gentiles,
the latitude of the Persons with whom this Covenant is made, and from whom this condition is exacted, all men every where. And First of the First, the Covenant made with the Gentiles,
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To express it more generally, they are call'd natural members of a Kingdom, who are tyed to Obedience, to all laws or customs national, who are engaged in the common burthens,
To express it more generally, they Are called natural members of a Kingdom, who Are tied to obedience, to all laws or customs national, who Are engaged in the Common burdens,
as well as priviledges, the services, as well as benefits of a Subject. The Ecclesiastical Canons are meant and exhibited only to those, who are either in truth,
as well as privileges, the services, as well as benefits of a Subject. The Ecclesiastical Canonas Are meant and exhibited only to those, who Are either in truth,
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Now to whomsoever these Laws and commands do belong, whosoever is thus entertained, and admitted into services, is partaker also of all advantages which belong to a member of a Family;
Now to whomsoever these Laws and commands do belong, whosoever is thus entertained, and admitted into services, is partaker also of all advantages which belong to a member of a Family;
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And this briefly is the state of the Gentiles here in the Text, who, in that God commands them here to repent (which is the law and condition of the New Testament) are judged upon these grounds to be received into the Covenant of the New Testament;
And this briefly is the state of the Gentiles Here in the Text, who, in that God commands them Here to Repent (which is the law and condition of the New Testament) Are judged upon these grounds to be received into the Covenant of the New Testament;
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so now was it as evident a proof, that the Heathen were received into his Church ( i. e. ) into the number of those whom he had culled out for Salvation,
so now was it as evident a proof, that the Heathen were received into his Church (i. e.) into the number of those whom he had culled out for Salvation,
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because he made known his Ordinances to them, entertained them in his service, and commanded them every one every where to repent. Appian observes in his Prooeme to his History, that the Romans were very coy in taking some Nations into their Dominions;
Because he made known his Ordinances to them, entertained them in his service, and commanded them every one every where to Repent. Appian observes in his Prologue to his History, that the Romans were very coy in taking Some nations into their Dominions;
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he saw himself many Embassadors from the Barbarians, who came solemnly to give themselves up to the Roman greatness, ambitious to be received into the number of their Dominions, NONLATINALPHABET, and the King would not receive such low unprofitable servants.
he saw himself many ambassadors from the Barbarians, who Come solemnly to give themselves up to the Roman greatness, ambitious to be received into the number of their Dominions,, and the King would not receive such low unprofitable Servants.
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and there were many reasons, if we may judge by the outside, why the Gentiles should not be likely to obtain this priviledge from God, to be vouchsafed his commands.
and there were many Reasons, if we may judge by the outside, why the Gentiles should not be likely to obtain this privilege from God, to be vouchsafed his commands.
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For first they had been neazled up in so many Centuries of ignorance, they had been so starved with thin hard fare, under the tyranny of a continued superstition, which gave them no solid nourishment, nothing but Husks,
For First they had been neazled up in so many Centuries of ignorance, they had been so starved with thin hard fare, under the tyranny of a continued Superstition, which gave them no solid nourishment, nothing but Husks,
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and Acorns to feed on, that they were now grown horrid and almost ghastly, being past all amiableness or beauty, NONLATINALPHABET, good for nothing in the World.
and Acorns to feed on, that they were now grown horrid and almost ghastly, being passed all amiableness or beauty,, good for nothing in the World.
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We see in Histories, that perpetual Wars hinder Tillage, and suffer them not to bestow that culture on the ground, which the subsistence of the Kingdom requires.
We see in Histories, that perpetual Wars hinder Tillage, and suffer them not to bestow that culture on the ground, which the subsistence of the Kingdom requires.
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and then, receiving no spiritual food from God, all passages being shut up by their Idolatry, they were famished into such a meagerness, they were so ungainly and Crest-faln, that all the fat Kine of Aegypt according to Pharaoh 's Dream, all heathen learning could not mend their looks, they were still for all their Philosophy,
and then, receiving no spiritual food from God, all passages being shut up by their Idolatry, they were famished into such a meagerness, they were so ungainly and Crestfallen, that all the fat Kine of Egypt according to Pharaoh is Dream, all heathen learning could not mend their looks, they were still for all their Philosophy,
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they were still poor and ill favoured, such as were not to be seen in all the land of Jury for badness, Gen. xli. 19. 2. They had engaged themselves in such a course, that they could scarce seem ever capable of being received into any favour with God.
they were still poor and ill favoured, such as were not to be seen in all the land of Jury for badness, Gen. xli. 19. 2. They had engaged themselves in such a course, that they could scarce seem ever capable of being received into any favour with God.
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Polybius observes it as a policy of those which were delighted in stirs and Wars, to put the people upon some inhumane, cruel practice, some killing of Embassadors, or the like feat, which was unlawful even amongst Enemies, that after such an action the Enemy should be incensed beyond hope of reconciliation.
Polybius observes it as a policy of those which were delighted in stirs and Wars, to put the people upon Some inhumane, cruel practice, Some killing of ambassadors, or the like feat, which was unlawful even among Enemies, that After such an actium the Enemy should be incensed beyond hope of reconciliation.
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So did Asdrubal in Appian, use the Captive Romans with all possible Cruelty, with all arts of inhumanity, fley'd them, cut off their Fingers, and then hanged them alive;
So did Asdrubal in Appian, use the Captive Roman with all possible Cruelty, with all arts of inhumanity, flay them, Cut off their Fingers, and then hanged them alive;
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to the end, saith he, that thereby he might make the dissentions of Carthage and Rome NONLATINALPHABET, not possibly to be composed, but to be prosecuted with a perpetual hostility.
to the end, Says he, that thereby he might make the dissensions of Carthage and Room, not possibly to be composed, but to be prosecuted with a perpetual hostility.
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and this also was the Devils Plot upon the Gentiles, who as if they were not enough Enemies unto God for the space of 2000. years Idolatry, at last resolved to fill up the measure of their Rebellions, to make themselves,
and this also was the Devils Plot upon the Gentiles, who as if they were not enough Enemies unto God for the Molle of 2000. Years Idolatry, At last resolved to fill up the measure of their Rebellions, to make themselves,
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and to provoke God to an eternal revenge, they must needs join in crucifying Christ, and partake of the shedding of that blood, which hath ever since so died the Souls,
and to provoke God to an Eternal revenge, they must needs join in crucifying christ, and partake of the shedding of that blood, which hath ever since so died the Souls,
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and by binding them to Ordinances as Citizens, expresseth them to be Civitate donatos coelesti, within the pale of the Church, and Covenant of Salvation.
and by binding them to Ordinances as Citizens, Expresses them to be Civitate donatos Coelesti, within the pale of the Church, and Covenant of Salvation.
and therefore ought to esteem any the hardest conditions of peace and liberty, as favours and mercies, NONLATINALPHABET, saith Marcus in Polybius: they which are conquered must acknowledge themselves beholding to the Victor,
and Therefore ought to esteem any the Hardest conditions of peace and liberty, as favours and Mercies,, Says Marcus in Polybius: they which Are conquered must acknowledge themselves beholding to the Victor,
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after 2000. years War with the one God, they were now fallen into his hands, ready to receive the sorest strokes, to bear the shrewdest burdens he could lay on them;
After 2000. Years War with the one God, they were now fallen into his hands, ready to receive the Sorest Strokes, to bear the shrewdest burdens he could lay on them;
had it not been then a favour above hope, to be received even as hired Servants, which was the highest of the Prodigals ambition? Luke xv. 19. Had it not been a very hospitable carriage towards the Dogs, as they are called, Mat. xv. 26.
had it not been then a favour above hope, to be received even as hired Servants, which was the highest of the Prodigals ambition? Lycia xv. 19. Had it not been a very hospitable carriage towards the Dogs, as they Are called, Mathew xv. 26.
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to suffer them to lick up those crums, which fell from the childrens table? Yet so much are Gods mercies above the pitch of our expectation, or deserts;
to suffer them to lick up those crumbs, which fell from the Children's table? Yet so much Are God's Mercies above the pitch of our expectation, or deserts;
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And as once at the dispersion of the Gentiles by the miracle of a punishment, they which were all of one tongue, could not understand one another, Gen. xi. 9.
And as once At the dispersion of the Gentiles by the miracle of a punishment, they which were all of one tongue, could not understand one Another, Gen. xi. 9.
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and every Nation heard the Apostles speak in their own language, Acts ii. 6. noting thereby, saith Austin, that the Catholick Church should be dispersed over all nations, and speak in as many languages as the world hath tongues.
and every nation herd the Apostles speak in their own language, Acts ii. 6. noting thereby, Says Austin, that the Catholic Church should be dispersed over all Nations, and speak in as many languages as the world hath tongues.
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Concerning the business of receiving the Gentiles into covenant, St. Austin is plentiful in his 18. Book de Civit. Dei, where he interprets the symbolical writing,
Concerning the business of receiving the Gentiles into Covenant, Saint Austin is plentiful in his 18. Book de Civit Dei, where he interprets the symbolical writing,
and reads the riddles of the Prophets to this purpose, how they are called the children of Israel, Hos. i. 11. as if Esau had robbed Jacob of his name, as well as inheritance;
and reads the riddles of the prophets to this purpose, how they Are called the children of Israel, Hos. i. 11. as if Esau had robbed Jacob of his name, as well as inheritance;
that they are declared by the title of barren and desolate, Esa. liv. 1. whose fruitfulness should break forth, surpass the number of the children of the married wife.
that they Are declared by the title of barren and desolate, Isaiah liv. 1. whose fruitfulness should break forth, surpass the number of the children of the married wife.
and among them, the prophecy of Obadiah, from which ( Edom, by a pars pro toto, signifying the Gentiles ) he expresly concludes their calling, and salvation:
and among them, the prophecy of Obadiah, from which (Edom, by a pars Pro toto, signifying the Gentiles) he expressly concludes their calling, and salvation:
but how that can hold in that place, seeing the whole prophecy is a denunciation of judgments against Edom, and ver. 10. 'tis expresly read, For thy violence against they brother Jacob, shame shall cover thee,
but how that can hold in that place, seeing the Whole prophecy is a denunciation of Judgments against Edom, and for. 10. it's expressly read, For thy violence against they brother Jacob, shame shall cover thee,
How, I say, from that place, amongst others, this truth may be deduced, I leave to the revealers of Revelations, and that undertaking sort of people, the peremptory expounders of depths, and prophecies.
How, I say, from that place, among Others, this truth may be deduced, I leave to the revealers of Revelations, and that undertaking sort of people, the peremptory expounders of depths, and prophecies.
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and no longer to be accounted prophane and unclean, Act. x. yet 'tis more than probable, that the devil, a great contemplator, and well seen in prophecies, observ'd so much;
and no longer to be accounted profane and unclean, Act. x. yet it's more than probable, that the Devil, a great contemplator, and well seen in prophecies, observed so much;
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Which one thing, the ceasing of Oracles, though it be by Plutarch, and some other of the Devils champions, refer'd plausibly to the change of the soyl, and failing of Enthusiastical vapours and exhalations;
Which one thing, the ceasing of Oracles, though it be by Plutarch, and Some other of the Devils champions, referred plausibly to the change of the soil, and failing of Enthusiastical vapours and exhalations;
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yet was it an evident argument, that at Christs coming, Satan saw the Gentiles were no longer fit for his turn, they were to be received into a more honourable service under the living God, necessarily to be impatient of the weight and slavery of his superstitions;
yet was it an evident argument, that At Christ coming, Satan saw the Gentiles were no longer fit for his turn, they were to be received into a more honourable service under the living God, necessarily to be impatient of the weight and slavery of his superstitions;
and therefore it concern'd him to prevent violence with a voluntary flight, lest otherwise he should with all his train of oracles, have been forced out of their coasts:
and Therefore it concerned him to prevent violence with a voluntary flight, lest otherwise he should with all his train of oracles, have been forced out of their coasts:
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2. peculiar commands, inward operations of the spirit, these are both priviledges and characters, and properties of the invisible Church (i. e.) the Elect;
2. peculiar commands, inward operations of the Spirit, these Are both privileges and characters, and properties of the invisible Church (i. e.) the Elect;
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and in both these respects doth he vouchsafe his commands to the Gentiles. In the first respect God hath his louder trumpets, NONLATINALPHABET, Matth. xxiv. 31. which all acknowledge, who are in the noise of it, and that is the sound of the Gospel, the hearing of which, constitutes a visible Church.
and in both these respects does he vouchsafe his commands to the Gentiles. In the First respect God hath his Louder trumpets,, Matthew xxiv. 31. which all acknowledge, who Are in the noise of it, and that is the found of the Gospel, the hearing of which, constitutes a visible Church.
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if they would accept the condition. For however that place, Acts i. 25. be by one of our writers of the Church wrested, by changing (that I say not, by falsifying) the punctuation, to witness this truth, I think we need not such shifts to prove, that God took some course by the means of the Ministry and Apostleship, to make known to all Nations under Heaven ( i. e. ) to some of all Nations, both his Gospel and Commands;
if they would accept the condition. For however that place, Acts i. 25. be by one of our writers of the Church wrested, by changing (that I say not, by falsifying) the punctuation, to witness this truth, I think we need not such shifts to prove, that God took Some course by the means of the Ministry and Apostleship, to make known to all nations under Heaven (i. e.) to Some of all nations, both his Gospel and Commands;
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Psal. verse 4, though with some change of a word, their sound, in the Romans, for their line, in the Psalmist, caused by the Greek Translators, who either read and rendred NONLATINALPHABET for NONLATINALPHABET,
Psalm verse 4, though with Some change of a word, their found, in the Roman, for their line, in the Psalmist, caused by the Greek Translators, who either read and rendered for,
or else laid hold of the Arabick notion of the word, the loud noise and clamour which hunters make in their pursuit and chase. So Mark xiv. 9. This Gospel shall be preached throughout the world ; So Mark xvi. 15. To every creature ; Matth. xxiv. 14. in all the world, and many the like, as belongs to our last particular to demonstrate.
or Else laid hold of the Arabic notion of the word, the loud noise and clamour which Hunters make in their pursuit and chase. So Mark xiv. 9. This Gospel shall be preached throughout the world; So Mark xvi. 15. To every creature; Matthew xxiv. 14. in all the world, and many the like, as belongs to our last particular to demonstrate.
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Besides this, God had in the second respect, his vocem pedissequam, which the Prophet mentions, a voice attending us to tell us of our duty, to shew us the way, and accompany us therein.
Beside this, God had in the second respect, his vocem pedissequam, which the Prophet mentions, a voice attending us to tell us of our duty, to show us the Way, and accompany us therein.
and in both these respects he enters a Covenant with the Gentiles (which was the thing to be demonstrated) with the whole name of them at large, with some choice vessels of them more nearly and peculiarly;
and in both these respects he enters a Covenant with the Gentiles (which was the thing to be demonstrated) with the Whole name of them At large, with Some choice vessels of them more nearly and peculiarly;
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and this was the thing which by way of Doctrine we collected out of these words, but now commands. ] Now that we may not let such a precious truth pass by unrespected, that such an important speculation may not float only in our brains, we must by way of Application press it down to the heart,
and this was the thing which by Way of Doctrine we collected out of these words, but now commands. ] Now that we may not let such a precious truth pass by unrespected, that such an important speculation may not float only in our brains, we must by Way of Application press it down to the heart,
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For if we do but lay to our thoughts, 1. the miracle of the Gentiles calling (as hath been heretofore and now insisted on) and 2. mark how nearly the receiving of them into Covenant, concerns us their successors, we shall find real motives to provoke us to a strain and key above ordinary thanksgiving. For as Peter spake of Gods promise,
For if we do but lay to our thoughts, 1. the miracle of the Gentiles calling (as hath been heretofore and now insisted on) and 2. mark how nearly the receiving of them into Covenant, concerns us their Successors, we shall find real motives to provoke us to a strain and key above ordinary thanksgiving. For as Peter spoke of God's promise,
but it is to you and your children, and to all that are afar off, even as many as the Lord our God shall call, Acts ii. 39. From the first, the miraracle of their calling, our gratitude may take occasion much to enlarge it self.
but it is to you and your children, and to all that Are afar off, even as many as the Lord our God shall call, Acts ii. 39. From the First, the miraracle of their calling, our gratitude may take occasion much to enlarge it self.
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'Tis storied of Brasidas in the fourth of Thucydides, that imputing the Victory which was somewhat miraculous, to some more than ordinary humane cause, he went presently to the Temple loaded with Offerings,
It's storied of Brasidas in the fourth of Thucydides, that imputing the Victory which was somewhat miraculous, to Some more than ordinary humane cause, he went presently to the Temple loaded with Offerings,
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and can we pass by such a mercy of our God without a spiritual Sacrifice, without a daily Anthem of Magnificats and Hallelujah ' s? Herodotus observes it is as a Proverb of Greece, that if God would not send them rain, they were to famish ▪ for they had, said he;
and can we pass by such a mercy of our God without a spiritual Sacrifice, without a daily Anthem of Magnificates and Hallelujah ' s? Herodotus observes it is as a Proverb of Greece, that if God would not send them rain, they were to famish ▪ for they had, said he;
Aegypt and all the Nations had for ever gasped for drought, if the Sun-shine of the Gospel had not by its beams call'd out of the Well which had no Bucket, NONLATINALPHABET, living or enlivening water, John 4.6.
Egypt and all the nations had for ever gasped for drought, if the Sunshine of the Gospel had not by its beams called out of the Well which had no Bucket,, living or enlivening water, John 4.6.
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And is it reasonable for us to observe this miracle of mercy, and not return even a miracle of thanksgiving? Can we think upon it without some rapture of our Souls? Can we insist on it,
And is it reasonable for us to observe this miracle of mercy, and not return even a miracle of thanksgiving? Can we think upon it without Some rapture of our Souls? Can we insist on it,
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and not feel a holy tempest within us, a storm and disquiet, till we have some way disburthened and eased our selves, with a pouring out of thanksgiving? That spirit is too calm, (that I say not stupid) which can bear and be loaded with mercies of this kind,
and not feel a holy tempest within us, a storm and disquiet, till we have Some Way disburdened and eased our selves, with a pouring out of thanksgiving? That Spirit is too Cam, (that I say not stupid) which can bear and be loaded with Mercies of this kind,
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for besides those peculiar favours bestowed on us in particular, we are, as saith Chrysostome, Tom. 4. in our audit of thanksgiving, to reckon up all the NONLATINALPHABET, all those common benefactions of which others partake with us:
for beside those peculiar favours bestowed on us in particular, we Are, as Says Chrysostom, Tom. 4. in our audit of thanksgiving, to reckon up all the, all those Common benefactions of which Others partake with us:
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for 'tis, saith he, an ordinary negligence in us, to recount Gods mercies as we confess our sins, only in gross, with an NONLATINALPHABET, we are great Sinners,
for it's, Says he, an ordinary negligence in us, to recount God's Mercies as we confess our Sins, only in gross, with an, we Are great Sinners,
and this neglect, saith he, doth deprive us of a great deal of spiritual strength. For 1. the recounting of the multitude of Gods mercies to us formerly, might give us confidence of the continuance of them, according to S. Cyprian, donando debet, God's past blessings are engagements,
and this neglect, Says he, does deprive us of a great deal of spiritual strength. For 1. the recounting of the multitude of God's Mercies to us formerly, might give us confidence of the Continuance of them, according to S. Cyprian, donando debet, God's past blessings Are engagements,
for on these grounds was it, that they would needs Sacrifice to Paul and Barnabas, Acts xiv. 13. In the second place, if we consider how nearly it concerns us, that if they had been pretermitted, we to the end of the World, might probably have lived in the same darkness;
for on these grounds was it, that they would needs Sacrifice to Paul and Barnabas, Acts xiv. 13. In the second place, if we Consider how nearly it concerns us, that if they had been pretermitted, we to the end of the World, might probably have lived in the same darkness;
And this effusion of our Souls in thanks, will prove of good use to us, both to confirm our confidence, and keep us in a Christian temper of humility and cheerful obedience. And therefore I thought good to present it to you in the first place,
And this effusion of our Souls in thanks, will prove of good use to us, both to confirm our confidence, and keep us in a Christian temper of humility and cheerful Obedience. And Therefore I Thought good to present it to you in the First place,
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if these commands concern us, and contain in them all that belongs to our Salvation; if they are, as hath been proved, Gods Covenant with the Gentiles;
if these commands concern us, and contain in them all that belongs to our Salvation; if they Are, as hath been proved, God's Covenant with the Gentiles;
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then, not to be wanting to our selves, but earnestly to labour and provide, that no one circumstance of them may be without its peculiar profit, and advantage to our Souls.
then, not to be wanting to our selves, but earnestly to labour and provide, that no one circumstance of them may be without its peculiar profit, and advantage to our Souls.
Polybius from the War betwixt the Numidians and Ʋticenses, observes, that if a Victory gotten by the Captain, be not by the Souldiers prosecuted to the utmost, it likely proves more dangerous,
Polybius from the War betwixt the Numidians and Ʋticenses, observes, that if a Victory got by the Captain, be not by the Soldiers prosecuted to the utmost, it likely Proves more dangerous,
a hundred to one, but the conquer'd will take notice and heart from this advantage, and, as the Ʋticenses did, make their flight a stratagem to get the Victory.
a hundred to one, but the conquered will take notice and heart from this advantage, and, as the Ʋticenses did, make their flight a stratagem to get the Victory.
if we of his command, the NONLATINALPHABET, the many, who expect our part in the profit of the Victory, do not prosecute this conquest to the utmost, to the utter discomfiting and disarming of our Fugitive Enemy;
if we of his command, the, the many, who expect our part in the profit of the Victory, do not prosecute this conquest to the utmost, to the utter discomfiting and disarming of our Fugitive Enemy;
we may be in more danger for that former Conquest, and as 'twas ordinary in story, by that time we have set up our Trophy 's, our selves be overcome. I might prescribe you many courses, which it would concern you to undertake,
we may be in more danger for that former Conquest, and as 'twas ordinary in story, by that time we have Set up our Trophy is, our selves be overcome. I might prescribe you many courses, which it would concern you to undertake,
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and only insist on that which is specified in my Text, Repentance, which drives to the condition of the Covenant, the matter of the command which comes next to be discuss'd.
and only insist on that which is specified in my Text, Repentance, which drives to the condition of the Covenant, the matter of the command which comes next to be discussed.
which, saith the Text, was in effect, Prepare ye the way of the Lord, make his paths straight, Verse 3. So that briefly, this repent is a straightning and rectifying all crookedness, every distortion of the Soul,
which, Says the Text, was in Effect, Prepare you the Way of the Lord, make his paths straight, Verse 3. So that briefly, this Repent is a straightening and rectifying all crookedness, every distortion of the Soul,
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and thereby a preparing of it for the receiving of Christ and embracing his Gospel. 2. In a nearer relation to the first words of the Verse, repentance is taken more specially by way of opposition,
and thereby a preparing of it for the receiving of christ and embracing his Gospel. 2. In a nearer Relation to the First words of the Verse, Repentance is taken more specially by Way of opposition,
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for a mending and forsaking of that which of old was the fault, and guilt of the Gentiles, a reforming of every thing which was either formally or virtually contain'd in their ignorance;
for a mending and forsaking of that which of old was the fault, and guilt of the Gentiles, a reforming of every thing which was either formally or virtually contained in their ignorance;
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so to know sin, is to commit sin, to know a Woman, and the like. So Peter to the Maid, Math. xxvi. 70. I know not what thou saist (i. e.) I am not guilty of the doing what thou imputest to me.
so to know sin, is to commit since, to know a Woman, and the like. So Peter to the Maid, Math. xxvi. 70. I know not what thou Sayest (i. e.) I am not guilty of the doing what thou imputest to me.
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According to which Exposition are those two sayings, the one of Hermes in his tenth Book called NONLATINALPHABET, the ignorance of God is all manner of sin ;
According to which Exposition Are those two sayings, the one of Hermes in his tenth Book called, the ignorance of God is all manner of since;
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as hath been proved) as their misusing of their knowledge to ungainly ends, as either ambition, superstition, or for satisfying their curiosity, as partly hath,
as hath been proved) as their misusing of their knowledge to ungainly ends, as either ambition, Superstition, or for satisfying their curiosity, as partly hath,
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how shall we be cast at the Bar, if we still continue in the same guilt? The orderly composition of the World, saith Athenagoras, the greatness, complexion, figure,
how shall we be cast At the Bar, if we still continue in the same guilt? The orderly composition of the World, Says Athenagoras, the greatness, complexion, figure,
For what Philoponus observes of the doctrine of the Soul, is in like manner true of all kind of learning, NONLATINALPHABET, they extend and have an influence over all our conversation ;
For what Philoponus observes of the Doctrine of the Soul, is in like manner true of all kind of learning,, they extend and have an influence over all our Conversation;
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and from thence arose the Gentiles guilt, who did only enrich their intellectual part with the knowledge and contemplation of them, no whit better their lives, or glorify God which made them.
and from thence arose the Gentiles guilt, who did only enrich their intellectual part with the knowledge and contemplation of them, no whit better their lives, or Glorify God which made them.
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But for us, whose knowledge is much elevated above their pitch, who study and ordinarily attain to the understanding of those depths which they never fathom'd, the reading of those Riddles which they never heard of, the expounding of those mysteries which they never dream't of;
But for us, whose knowledge is much elevated above their pitch, who study and ordinarily attain to the understanding of those depths which they never fathomed, the reading of those Riddles which they never herd of, the expounding of those Mysteres which they never dreamt of;
for us, I say, who have seen a marvellous light, thereby only to enlighten our Brains and not our hearts, to divert that precious knowledge to some poor, low, unworthy ends;
for us, I say, who have seen a marvellous Light, thereby only to enlighten our Brains and not our hearts, to divert that precious knowledge to Some poor, low, unworthy ends;
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this will call their ignorance up to judgment against our knowledge, and in fine, make us curse that light, which we have used to guide us only to the Chambers of Death.
this will call their ignorance up to judgement against our knowledge, and in fine, make us curse that Light, which we have used to guide us only to the Chambers of Death.
Briefly, there was no one thing lay heavier upon the Gentiles, than the not directing that measure of knowledge they had, to Gods glory, and a vertuous life:
Briefly, there was no one thing lay Heavier upon the Gentiles, than the not directing that measure of knowledge they had, to God's glory, and a virtuous life:
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it is to be reputed but a glorious, specious Curse, not an inriching, but a burthening of the Soul, Aurum Tholosanum, an unlucky Merchandise, that can never thrive with the Owner,
it is to be reputed but a glorious, specious Curse, not an enriching, but a burdened of the Soul, Aurum Tholosanum, an unlucky Merchandise, that can never thrive with the Owner,
At any piece of speculation, the Devil durst challenge the proudest Philosopher amongst them; but for a vertuous life, he despaired of ever reaching to it:
At any piece of speculation, the devil durst challenge the proudest Philosopher among them; but for a virtuous life, he despaired of ever reaching to it:
this set him at a gaze, this posed and made a Dunce of him, and forced him to proclaim the Moralist the greatest Scholar under Heaven, NONLATINALPHABET, saith Hesychius NONLATINALPHABET, the making use of knowledge to ambition,
this Set him At a gaze, this posed and made a Dunce of him, and forced him to proclaim the Moralist the greatest Scholar under Heaven,, Says Hesychius, the making use of knowledge to ambition,
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or puffing up, is a dangerous desperate disease, and pray God it be not NONLATINALPHABET also in its other sence, a Disease that attends our holiest speculations, even our study of Divinity.
or puffing up, is a dangerous desperate disease, and pray God it be not also in its other sense, a Disease that attends our Holiest speculations, even our study of Divinity.
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they are opprest with this very learning, as a stomach with crudities, and thereby fall many times NONLATINALPHABET, into vertigoes and catarrhes, the first of which disorders the Brain,
they Are oppressed with this very learning, as a stomach with crudities, and thereby fallen many times, into vertigoes and catarrhs, the First of which disorders the Brain,
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Thus have you at once the doctrine and the use of my second part, the nature of that repentance which is here meant in opposition to the Gentiles fault, which we have shewed to be, the directing of our knowledge to a sober pious end;
Thus have you At once the Doctrine and the use of my second part, the nature of that Repentance which is Here meant in opposition to the Gentiles fault, which we have showed to be, the directing of our knowledge to a Sobrium pious end;
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Gods glory and our own edification, together with the danger and sinfulness attending the neglect of these ends, both which are sufficient motives to stir you up, to awake and conjure you to the practice of this doctrine.
God's glory and our own edification, together with the danger and sinfulness attending the neglect of these ends, both which Are sufficient motives to stir you up, to awake and conjure you to the practice of this Doctrine.
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To which you may add but this one more, that even some of the Heathen were raised up by the study of the creatures, to an admiration of Gods excellency, which was a kind of glorifying his power,
To which you may add but this one more, that even Some of the Heathen were raised up by the study of the creatures, to an admiration of God's excellency, which was a kind of glorifying his power,
Witness Galen, de Ʋsis partium, where from the miraculous structure of the foot, he falls off into a meditation and hymn of Gods Providence, NONLATINALPHABET, a Psalm or holy Elogy of him that hath so wonderfully made us.
Witness Galen, de Ʋsis partium, where from the miraculous structure of the foot, he falls off into a meditation and hymn of God's Providence,, a Psalm or holy Eulogy of him that hath so wonderfully made us.
and after, in the latter end of his fifth Book, he makes good his word, breaking out into a kind of holy rythme, NONLATINALPHABET, &c. The like might be shewed in some measure out of others more Classick Heathen Writers, which may briefly serve to upbraid our defects,
and After, in the latter end of his fifth Book, he makes good his word, breaking out into a kind of holy rhythm,, etc. The like might be showed in Some measure out of Others more Classic Heathen Writers, which may briefly serve to upbraid our defects,
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or else, having no other end of their travel but the journey it self, without any care to direct our studies to the advancement either of Gods glory in other,
or Else, having no other end of their travel but the journey it self, without any care to Direct our studies to the advancement either of God's glory in other,
and that not some only of us, but as many as the commandment is here given to, every man every where. So I come to my last particular, the extent and latitude of the persons with whom this Covenant is made,
and that not Some only of us, but as many as the Commandment is Here given to, every man every where. So I come to my last particular, the extent and latitude of the Persons with whom this Covenant is made,
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or to the subsequent, the matter of these commands, Repentance. From the first, the point is, that Gods Commands were made known by the preaching of the Gospel to all men every where.
or to the subsequent, the matter of these commands, Repentance. From the First, the point is, that God's Commands were made known by the preaching of the Gospel to all men every where.
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For the first, it hath been already proved out of Scripture, that the vocal articulation of Gods commands, the sound and preaching of the Gospel, hath gone out into all the World, and that not Ʋniversis, but singulis, directed and promulged at least to every Creature, Mar. xvi. 15. the whole Gentile World has title to it.
For the First, it hath been already proved out of Scripture, that the vocal articulation of God's commands, the found and preaching of the Gospel, hath gone out into all the World, and that not Ʋniversis, but Singulis, directed and promulged At least to every Creature, Mar. xvi. 15. the Whole Gentile World has title to it.
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In the ancient Sea-fights, they had their NONLATINALPHABET, little light Ships, NONLATINALPHABET, saith Zenophon, NONLATINALPHABET, say Thucydides and Polybius, which they sent out as spies in the night,
In the ancient Sea-fights, they had their, little Light Ships,, Says Zenophon,, say Thucydides and Polybius, which they sent out as spies in the night,
Thus was Job and some few other Gentiles before the Gospel, and Cornelius at the dawning of it, sent before in a manner, ut lembi ante classem, to spy and bring word whether the Gentiles might enter and be received;
Thus was Job and Some few other Gentiles before the Gospel, and Cornelius At the dawning of it, sent before in a manner, ut lembi ante classem, to spy and bring word whither the Gentiles might enter and be received;
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and prickt within, as Gods judgments attended them without, and as often as sword, or plague wounded them, made them acknowledge the justice of God, that thus rewarded their perverseness.
and pricked within, as God's Judgments attended them without, and as often as sword, or plague wounded them, made them acknowledge the Justice of God, that thus rewarded their perverseness.
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though there was no direct commandment against mustering or enrolment, yet his own Conscience told him that he had done it either for distrust, or for ostentation,
though there was no Direct Commandment against mustering or enrolment, yet his own Conscience told him that he had done it either for distrust, or for ostentation,
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To conclude this Discourse of the Jews, every Rebellion and Idolatry of theirs was a double breach, of a double Law, the one in Tables, the other in their heart;
To conclude this Discourse of the jews, every Rebellion and Idolatry of theirs was a double breach, of a double Law, the one in Tables, the other in their heart;
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yet, as if he contemn'd this Voice of his Conscience against his will, with some reluctance, he washes his hands when he would have been gladder to quench the fire in his heart, which still burnt and vext him.
yet, as if he contemned this Voice of his Conscience against his will, with Some reluctance, he washes his hands when he would have been gladder to quench the fire in his heart, which still burned and vexed him.
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persecuted him out of the World, haunted him, would not suffer him to live, whom otherwise the Law of the Country would have reprieved, till a natural death had called for him.
persecuted him out of the World, haunted him, would not suffer him to live, whom otherwise the Law of the Country would have reprieved, till a natural death had called for him.
And how then will our contempt be aggravated, if Christianity, which Clemens calls spiritual Philosophy, and is to be reckoned above all moral perfections, hath yet wrought neither of these effects in us? if we have continued so far from straightning,
And how then will our contempt be aggravated, if Christianity, which Clemens calls spiritual Philosophy, and is to be reckoned above all moral perfections, hath yet wrought neither of these effects in us? if we have continued so Far from straightening,
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or setting up, or making use of this rule, that we have not so much as ever enquired or mark't whether there be any such thing left within us or no? Theodoret in his second NONLATINALPHABET.
or setting up, or making use of this Rule, that we have not so much as ever inquired or marked whither there be any such thing left within us or not? Theodoret in his second.
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but salute, and court, and make love to darkness as their only Queen, and Mistress of their actions, NONLATINALPHABET, as a creature sent on purpose to preserve them:
but salute, and court, and make love to darkness as their only Queen, and Mistress of their actions,, as a creature sent on purpose to preserve them:
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and these, saith he, deserve not to be chid but pitied, for nature at first appointed them this condition of life, NONLATINALPHABET, 'tis their birthright and inheritance, and therefore no body will be angry with them for living on it:
and these, Says he, deserve not to be Child but pitied, for nature At First appointed them this condition of life,, it's their birthright and inheritance, and Therefore no body will be angry with them for living on it:
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our whole life is but a multiplyed swoon or lethargy, in which we remain stupid, breathless, senseless, till the day of Death or Judgment with a hideous Voice affrights and rouses us,
our Whole life is but a multiplied swoon or lethargy, in which we remain stupid, breathless, senseless, till the day of Death or Judgement with a hideous Voice affrights and rouses us,
NONLATINALPHABET, &c. But for them who were made Creatures of light, and, had it not been for their wilfulness, had still continued light in the Lord, who are altogether encompast and environed with light, light of nature, light of reason, light of religion,
, etc. But for them who were made Creatures of Light, and, had it not been for their wilfulness, had still continued Light in the Lord, who Are altogether encompassed and environed with Light, Light of nature, Light of reason, Light of Religion,
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to be for ever a solliciting and worshipping of darkness, as Socrates was said to adore the Clouds, this is such a sottishness, that the stupidst Element under Heaven would naturally scorn to be guilty of:
to be for ever a soliciting and worshipping of darkness, as Socrates was said to adore the Clouds, this is such a sottishness, that the stupidst Element under Heaven would naturally scorn to be guilty of:
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and sollicite darkness, than ever the Heathens adored the Sun. Not to wander out of the sphere my Text hath placed me in, to shew how the light of the Gospel and Christianity is neglected by us, our guilt will ly heavy enough on us,
and solicit darkness, than ever the heathens adored the Sun. Not to wander out of the sphere my Text hath placed me in, to show how the Light of the Gospel and Christianity is neglected by us, our guilt will lie heavy enough on us,
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but even uncreature our selves? Aristotle observes, that that by which any thing is known first, that which doth distinguish one thing from another à priore, NONLATINALPHABET, is to be called the beginning or cause of that thing ;
but even uncreature our selves? Aristotle observes, that that by which any thing is known First, that which does distinguish one thing from Another à priore,, is to be called the beginning or cause of that thing;
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and that the light of reason distinguishing one action from another, being the first thing that teaches me that this is good, that otherwise may from thence be termed the beginning of every reasonable action in us,
and that the Light of reason distinguishing one actium from Another, being the First thing that Teaches me that this is good, that otherwise may from thence be termed the beginning of every reasonable actium in us,
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and so our dark Souls having a long while groped wilfully in the Sun, are at last lead to an Everlasting, inevitable darkness, whither the mercy or rays of the Sun can never pierce;
and so our dark Souls having a long while groped wilfully in the Sun, Are At last led to an Everlasting, inevitable darkness, whither the mercy or rays of the Sun can never pierce;
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For 'tis Aristotles observation, that every one of the Elements, besides the Earth, was by some Philosopher or other defin'd to be the Soul. Some said the Soul was fire, some that 'twas air, some water ;
For it's Aristotle observation, that every one of the Elements, beside the Earth, was by Some Philosopher or other defined to be the Soul. some said the Soul was fire, Some that 'twas air, Some water;
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how ordinary a thing is it to unman our selves by this contempt of the directions of reason, by doing things that no man in his right mind, would ever have patience to think of? Beloved, to pass by those which we call unnatural sins, i. e. so in the highest degree,
how ordinary a thing is it to unman our selves by this contempt of the directions of reason, by doing things that no man in his right mind, would ever have patience to think of? beloved, to pass by those which we call unnatural Sins, i. e. so in the highest degree,
and then what difference is there betwixt him and a Tree, whose whole nature it is to feed and grow? Certainly unless he hath some better imployment, he is at best but NONLATINALPHABET, a plant-animal, whose shape would perhaps perswade you that it hath some sense or Soul in it,
and then what difference is there betwixt him and a Tree, whose Whole nature it is to feed and grow? Certainly unless he hath Some better employment, he is At best but, a plant-animal, whose shape would perhaps persuade you that it hath Some sense or Soul in it,
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and all the Beasts of the Field, and Fowls of the air, be but several Emblemes, and Hieroglyphicks concurring to make up his character, carries a Wilderness about him,
and all the Beasts of the Field, and Fowls of the air, be but several Emblems, and Hieroglyphics concurring to make up his character, carries a Wilderness about him,
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and then, who will stick to compare this man to the beasts that perish? For 'tis Theophilus his note, that the Cattle and Beasts of the Field were created the same day with man, Gen. i. 25.
and then, who will stick to compare this man to the beasts that perish? For it's Theophilus his note, that the Cattle and Beasts of the Field were created the same day with man, Gen. i. 25.
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but reserved for the man which should have the dominion over them, Verse 26, 28. In summ, every action which reason, or Scripture, or Gods spirit guides not in us, is to be called the work of some other Creature of one of these three sorts;
but reserved for the man which should have the dominion over them, Verse 26, 28. In sum, every actium which reason, or Scripture, or God's Spirit guides not in us, is to be called the work of Some other Creature of one of these three sorts;
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or else being infused in a sufficient perfection, is yet terribly overcast with a gloom and cloud of corruptions, that it can scarce find any passage to get through,
or Else being infused in a sufficient perfection, is yet terribly overcast with a gloom and cloud of corruptions, that it can scarce find any passage to get through,
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and shew it self in our actions; for the corruptible body presseth down the soul, &c. Wisd. ix. 15. And from this caution grow many lower branches, whence we may gather some fruit;
and show it self in our actions; for the corruptible body Presseth down the soul, etc. Wisdom ix. 15. And from this caution grow many lower branches, whence we may gather Some fruit;
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because there may be some passage or other in that Book, which will refer to every sort of learning in the World, whence 'tis observed that the old Scholiasts and NONLATINALPHABET, were most exquisite Scholars.
Because there may be Some passage or other in that Book, which will refer to every sort of learning in the World, whence it's observed that the old Scholiasts and, were most exquisite Scholars.
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Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings, which were at first written in the Book of our hearts,
Thus Certainly will not any ordinary skill serve turn to interpret and explain many dark sayings, which were At First written in the Book of our hearts,
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That democracy, and croud, and press, and common people of the Soul, raises a tumult in every street within us, that no voice of law or reason can be heard.
That democracy, and crowd, and press, and Common people of the Soul, raises a tumult in every street within us, that no voice of law or reason can be herd.
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if you will but remove this Cloud of crudities, then will the brain be able to send some rayes down to the heart, which till then are sure to be caught up by the way, anticipated, and devoured.
if you will but remove this Cloud of crudities, then will the brain be able to send Some rays down to the heart, which till then Are sure to be caught up by the Way, anticipated, and devoured.
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For the naked simplicity of the Soul, the absence of all disordered passions, is that NONLATINALPHABET, saith Aphrodiseus, that kindly familiar good temper of the Soul, by which it is able to find out and judge of truth.
For the naked simplicity of the Soul, the absence of all disordered passion, is that, Says Aphrodiseus, that kindly familiar good temper of the Soul, by which it is able to find out and judge of truth.
In brief, if thou canst crop thy luxuriant passions, if thou canst either expel, or tame all the wild Beasts within thee, which are born to devour any thing which is weak or innocent,
In brief, if thou Canst crop thy luxuriant passion, if thou Canst either expel, or tame all the wild Beasts within thee, which Are born to devour any thing which is weak or innocent,
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If thou canst use any means to dissolve this dung of affections, which an habit of sin hath baked within thee, the scales will fall off from thine Eyes,
If thou Canst use any means to dissolve this dung of affections, which an habit of since hath baked within thee, the scales will fallen off from thine Eyes,
and I shall expect, and hope, and pray, and almost be confident, that if thou dost perform sincerely what thy own soul prompts thee to, Gods spirit is nigh at hand to perfect,
and I shall expect, and hope, and pray, and almost be confident, that if thou dost perform sincerely what thy own soul prompts thee to, God's Spirit is High At hand to perfect,
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In the next place, thou maist see thine own guilts the clearer, call thy self to an account even of those things which thou thinkest thou art freest from;
In the next place, thou Mayest see thine own guilts the clearer, call thy self to an account even of those things which thou Thinkest thou art Freest from;
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and if thou lookest narrowly, I am afraid thou wilt spy thine own picture in that glass, and find thy self in many things as arrant a Gentile, as any of them.
and if thou Lookest narrowly, I am afraid thou wilt spy thine own picture in that glass, and find thy self in many things as arrant a Gentile, as any of them.
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Again, what man of us is not in some kind guilty even of their highest crime, Idolatry? Some of them took the brain to be sacred, NONLATINALPHABET, saith Athenaus ;
Again, what man of us is not in Some kind guilty even of their highest crime, Idolatry? some of them took the brain to be sacred,, Says Athenaus;
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and this is one kind of Idolatry. Again, who is there that hath not some pleasure in his heart, which takes place of God there? They had their Sun and Moon, most glorious Creatures, their Heroes, whose vertues had even deified their memory,
and this is one kind of Idolatry. Again, who is there that hath not Some pleasure in his heart, which Takes place of God there? They had their Sun and Moon, most glorious Creatures, their Heroes, whose Virtues had even deified their memory,
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In summ, all the lower part of the Soul, or carnal affections are but a picture of the City of Athens, Acts xvii. 16. Wholly given to Idolatry. The basest, unworthiest pleasure or content in the World, that which is good for nothing else, the very refuse of the refuse, Wisd. xiii. 13. is become an Idol, and hath its shrines in some heart or other:
In sum, all the lower part of the Soul, or carnal affections Are but a picture of the city of Athens, Acts xvii. 16. Wholly given to Idolatry. The Basest, Unworthiest pleasure or content in the World, that which is good for nothing Else, the very refuse of the refuse, Wisdom xiii. 13. is become an Idol, and hath its shrines in Some heart or other:
If Croesus his dumb Son in Herodotus, seeing one come to kill his Father, shall by violence break the string of his tongue, that formerly hindred his Speech,
If Croesus his dumb Son in Herodotus, seeing one come to kill his Father, shall by violence break the string of his tongue, that formerly hindered his Speech,
Wherefore if ever our bestial soul, that of our sense, shall seduce us to any thing that our manly soul, that of our reason, which is now somewhat decrepit,
Wherefore if ever our bestial soul, that of our sense, shall seduce us to any thing that our manly soul, that of our reason, which is now somewhat decrepit,
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And if at thy audit with thy own Soul, and examination of thy self, amongst the root of thy customary ignorant sins, (and O Lord deliver me from my secret faults) if in that heap and Chaos, thy own heart can pick out many of this nature,
And if At thy audit with thy own Soul, and examination of thy self, among the root of thy customary ignorant Sins, (and Oh Lord deliver me from my secret Faults) if in that heap and Chaos, thy own heart can pick out many of this nature,
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Think of this seriously, and if all this will nothing move you, I cannot hope that any farther Rhetorick, if I had it to spare, would do any good upon you.
Think of this seriously, and if all this will nothing move you, I cannot hope that any farther Rhetoric, if I had it to spare, would do any good upon you.
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and that is, the punishment that here expects this contempt, and that a dismal hideous one, all the wild savage devourers in the Wilderness, Vile affections, which punishment together with the inflicter,
and that is, the punishment that Here expects this contempt, and that a dismal hideous one, all the wild savage devourers in the Wilderness, Vile affections, which punishment together with the inflicter,
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'Tis observed in Photius, as a sure token that Jerusalem should be destroyed, because punishment came upon it in a chain, every link drew on another, no intermission,
It's observed in Photius, as a sure token that Jerusalem should be destroyed, Because punishment Come upon it in a chain, every link drew on Another, no intermission,
but when one plague shall invade, shall supplant another, when the pestilence shall fright out the famine, and the sword pursue the pestilence, that neither may slay all,
but when one plague shall invade, shall supplant Another, when the pestilence shall fright out the famine, and the sword pursue the pestilence, that neither may slay all,
then must the beholder acknowledge NONLATINALPHABET, that God is resolved to make them the Scene of his rage, not only of his wrath. Thus also in the spiritual NONLATINALPHABET of the estate of the Soul, some sins may be suffered to invade us,
then must the beholder acknowledge, that God is resolved to make them the Scene of his rage, not only of his wrath. Thus also in the spiritual of the estate of the Soul, Some Sins may be suffered to invade us,
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then can it not be expected, that God will have so little to do, as to take any more care of us, that he will have so much mercy as even to punish us any longer.
then can it not be expected, that God will have so little to do, as to take any more care of us, that he will have so much mercy as even to Punish us any longer.
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and therefore 'tis but lost labour to beat the air, or to lay stripes upon the Sea with Xerxes. The height of Gods wrath in this World, is but our just reward,
and Therefore it's but lost labour to beatrice the air, or to lay stripes upon the Sea with Xerxes. The height of God's wrath in this World, is but our just reward,
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and that is desertion, or dereliction, and giving us over, and giving us up, which will suddenly bring us to that which our corrupt nature posts after, all vile affections.
and that is desertion, or dereliction, and giving us over, and giving us up, which will suddenly bring us to that which our corrupt nature posts After, all vile affections.
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'Tis justice that they which delight in errour, should be let alone in their course, that they may see and acknowledge the errour of their delight, that they which have contemned Gods Voice,
It's Justice that they which delight in error, should be let alone in their course, that they may see and acknowledge the error of their delight, that they which have contemned God's Voice,
and therefore saith he, NONLATINALPHABET, there be among them beasts of all sorts of strange shapes, the heat and violence of the same lust, makes the very Beasts unnatural, the confusion of species is ordinary among them;
and Therefore Says he,, there be among them beasts of all sorts of strange shapes, the heat and violence of the same lust, makes the very Beasts unnatural, the confusion of species is ordinary among them;
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nature is almost lost amongst them, and many Beasts may be found in Africk, which never had any of their kind in the Ark; Africa semper aliquod apportat novi, whosoever hath a mind to a strange sight, there he shall have store of them.
nature is almost lost among them, and many Beasts may be found in Africa, which never had any of their kind in the Ark; Africa semper aliquod apportat novi, whosoever hath a mind to a strange sighed, there he shall have store of them.
but outragious, having no keeper to govern them, they become wild: scorn any limits, or bounds of nature, do every day conceive horrid, unnatural, vile imaginations,
but outrageous, having no keeper to govern them, they become wild: scorn any Limits, or bounds of nature, do every day conceive horrid, unnatural, vile Imaginations,
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and observe, every degree and Symptome, and prognostick of them in our selves, and never leave poring till we have pierced through that carnal security that blinded us,
and observe, every degree and symptom, and prognostic of them in our selves, and never leave poring till we have pierced through that carnal security that blinded us,
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and there fix and dwell ▪ and weep, and pray, to that Omnipotent Physician of our Souls, that Restorer of reasonable Creatures, that he will by some spiritual Eye water, recover us to that sense.
and there fix and dwell ▪ and weep, and pray, to that Omnipotent physician of our Souls, that Restorer of reasonable Creatures, that he will by Some spiritual Eye water, recover us to that sense.
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'Tis impossible, saith Tobias, for any one to restore us to the Image of the Father which was once on us, but him only who was the eternal Image of the Father, he only could NONLATINALPHABET, turn out that unreasonable blind soul within us, made up of our sins which move us,
It's impossible, Says Tobias, for any one to restore us to the Image of the Father which was once on us, but him only who was the Eternal Image of the Father, he only could, turn out that unreasonable blind soul within us, made up of our Sins which move us,
O that he would again but breath on us the NONLATINALPHABET, His holy breath, his hallowing breath, his breath of holiness, to make us Saints. It is he that must prevent us with his Spirit,
Oh that he would again but breath on us the, His holy breath, his hallowing breath, his breath of holiness, to make us Saints. It is he that must prevent us with his Spirit,
as the Learned Bishop hath observed against the Jesuit. Let us make much of all the light that nature and reason will afford us, let us not suffer one precious ray to be cast away upon us,
as the Learned Bishop hath observed against the Jesuit. Let us make much of all the Light that nature and reason will afford us, let us not suffer one precious ray to be cast away upon us,
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and proceedings, and methods of God in the work of our Salvation, are described, our Apostle in his Discourse goes on the same way that God is said to do in his Decree;
and proceedings, and methods of God in the work of our Salvation, Are described, our Apostle in his Discourse Goes on the same Way that God is said to do in his decree;
lays the foundation of it as low and deep as possible, begins with them as it were in Massa, and though they were already Romans and Christians, yet before he openeth Heaven Gates to them,
lays the Foundation of it as low and deep as possible, begins with them as it were in Massa, and though they were already Romans and Christians, yet before he Openeth Heaven Gates to them,
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looks upon them as polluted or troden down in their own blood as the phrase is, Ezek. xvi. 6. He plows and harrows, and digs as deep as possible, that the seed which he meant to Sow might be firm rooted, that their Heaven might be founded in the Center of the Earth;
looks upon them as polluted or trodden down in their own blood as the phrase is, Ezekiel xvi. 6. He blows and harrows, and digs as deep as possible, that the seed which he meant to Sow might be firm rooted, that their Heaven might be founded in the Centre of the Earth;
and punishment of their Heathen Ancestors, that the unregenerate man may in that Glass see his Picture at the length, the regenerate humble himself in a thankful horrour, over-joyed,
and punishment of their Heathen Ancestors, that the unregenerate man may in that Glass see his Picture At the length, the regenerate humble himself in a thankful horror, overjoyed,
And that all may be secured from the danger of the like miscarriage, he sets the whole story of them distinctly before their Eyes. 1. How the Law and light of nature was sufficient to have instructed them into the sight and acknowledgment of God;
And that all may be secured from the danger of the like miscarriage, he sets the Whole story of them distinctly before their Eyes. 1. How the Law and Light of nature was sufficient to have instructed them into the sighed and acknowledgment of God;
and therefore that they could not pretend want of means to direct them to his worship. 2. That they contemn'd and rejected all the helps and guidances that God and nature had afforded them;
and Therefore that they could not pretend want of means to Direct them to his worship. 2. That they contemned and rejected all the helps and guidances that God and nature had afforded them;
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So that in the Text you may observe the whole state and history of a heathen, natural, unregenerate life, which is a progress or travel from one stage of sinning to another, beginning in a contempt of the light of nature,
So that in the Text you may observe the Whole state and history of a heathen, natural, unregenerate life, which is a progress or travel from one stage of sinning to Another, beginning in a contempt of the Light of nature,
yet affirm'd, that when they were made, they had a God within them to guide them, their own conscience, and in sum affirm'd, NONLATINALPHABET, that there was no other God in the World.
yet affirmed, that when they were made, they had a God within them to guide them, their own conscience, and in sum affirmed,, that there was no other God in the World.
Aristotle observes, that in the Creatures which have no reason, phantasie supplies its place, and does the Bee as much service to perform the business of its kind,
Aristotle observes, that in the Creatures which have no reason, fantasy supplies its place, and does the be as much service to perform the business of its kind,
Thus farther in them whose birth in an uncivilized Countrey, hath deprived of any laws to govern them, reason supplies their room, NONLATINALPHABET, saith Arius Didymus, Reason is naturally a law, and hath as soveraign dictates with it, pronounceth Sentence every minute from the tribunal within,
Thus farther in them whose birth in an uncivilized Country, hath deprived of any laws to govern them, reason supplies their room,, Says Arius Didymus, Reason is naturally a law, and hath as sovereign dictates with it, pronounceth Sentence every minute from the tribunal within,
To define in brief what this law of nature is, and what offices it performs in us, you are to know, that at that grand forfeiture of all our inheritance, (goods truly real and personal) all those primitive endowments of Soul and Body upon Adams Rebellion, God afterwards,
To define in brief what this law of nature is, and what Offices it performs in us, you Are to know, that At that grand forfeiture of all our inheritance, (goods truly real and personal) all those primitive endowments of Soul and Body upon Adams Rebellion, God afterwards,
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and by an immutable Law of his own counsel hath imprinted on every Soul that comes down to a body, a secret, unwritten, yet indeleble Law, by which the Creature may be warn'd what is good or bad, what agreeable, what hurtful to the obtaining of the end of its creation.
and by an immutable Law of his own counsel hath imprinted on every Soul that comes down to a body, a secret, unwritten, yet indelible Law, by which the Creature may be warned what is good or bad, what agreeable, what hurtful to the obtaining of the end of its creation.
The former sort I omit, as being sitter for the Schools than Pulpit to discourse on, I shall meddle only with those that refer to practice, and those are either common, which they call first principles, and such are in every man in the World equally, & secundum rectitudinem, & notitiam, saith Aquinas ;
The former sort I omit, as being sitter for the Schools than Pulpit to discourse on, I shall meddle only with those that refer to practice, and those Are either Common, which they call First principles, and such Are in every man in the World equally, & secundum rectitudinem, & notitiam, Says Aquinas;
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and of this nature are the Worship of God, and justice amongst men: for that lumen super nos signatum, in Bonaventures phrase, that light which nature hath seal'd,
and of this nature Are the Worship of God, and Justice among men: for that lumen super nos signatum, in Bonaventures phrase, that Light which nature hath sealed,
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Hindrances which keep him from the knowledge or conceiving of them, are that confusion and Chaos, and black darkness, I had almost said that Tophet and Hell of sensual affections, which suffers not the light to shew it self,
Hindrances which keep him from the knowledge or conceiving of them, Are that confusion and Chaos, and black darkness, I had almost said that Tophet and Hell of sensual affections, which suffers not the Light to show it self,
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And 2. Divine laws, as the command of robbing the Aegyptians, and the like; for although that in our hearts, forbid robbing, yet God is greater than our hearts,
And 2. Divine laws, as the command of robbing the egyptians, and the like; for although that in our hearts, forbid robbing, yet God is greater than our hearts,
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Hindrances in this kind are also sometimes bad: such are either habitude of nature, custom of Country, which made the Lacedemonians esteem theft a virtue;
Hindrances in this kind Are also sometime bad: such Are either habitude of nature, custom of Country, which made the Lacedaemonians esteem theft a virtue;
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If I should go so far as some do, to define this law of nature to be the full will of God written by his hand immediately in every mans heart after the fall, by which we feel our selves bound to do every thing that is good,
If I should go so Far as Some do, to define this law of nature to be the full will of God written by his hand immediately in every men heart After the fallen, by which we feel our selves bound to do every thing that is good,
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and yet not seem to make an Idol of nature, but only extol Gods mercy, who hath bestowed a Soul on every one of us with this character and impression, Holiness to the Lord ;
and yet not seem to make an Idol of nature, but only extol God's mercy, who hath bestowed a Soul on every one of us with this character and impression, Holiness to the Lord;
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which though it be written unequally, in some more than others, yet saith he, in all in some measure so radicated, that it can never be quite changed, or utterly abolished.
which though it be written unequally, in Some more than Others, yet Says he, in all in Some measure so radicated, that it can never be quite changed, or utterly abolished.
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However I think we may safely resolve with Bonaventure out of Austin against Pelagius, Non est parum accepisse naturale indicatorium, 'tis no small mercy that we have received a natural glass, in which we may see and judge of objects before we venture on them, a power of distinguishing good from evil, which even the malice of sin and passions in the highest degree, cannot wholly extinguish in us;
However I think we may safely resolve with Bonaventure out of Austin against Pelagius, Non est Parum accepisse natural indicatorium, it's no small mercy that we have received a natural glass, in which we may see and judge of objects before we venture on them, a power of distinguishing good from evil, which even the malice of since and passion in the highest degree, cannot wholly extinguish in us;
This Light indeed may either first be blindness, or secondly delight in sinning, or thirdly peremptory resolvedness not to see, be for the present hindred secundum actum, from doing any good upon us.
This Light indeed may either First be blindness, or secondly delight in sinning, or Thirdly peremptory resolvedness not to see, be for the present hindered secundum Acts, from doing any good upon us.
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And again, though they have lost their reason, as it moves per modum deliberationis, yet not as per modum naturae, their reason which moves them by deliberation and choice to that which is good, is perhaps quite put out, or suspended;
And again, though they have lost their reason, as it moves per modum deliberationis, yet not as per modum naturae, their reason which moves them by deliberation and choice to that which is good, is perhaps quite put out, or suspended;
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Now that the most ignorant, clouded, unnurtured brain amongst you, may reap some profit from this Discourse, let him but one minute of his life be at so much leisure,
Now that the most ignorant, clouded, unnurtured brain among you, may reap Some profit from this Discourse, let him but one minute of his life be At so much leisure,
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as to look into his own heart, and he shall certainly find within him, that which we have hitherto talkt of, his own Soul shall yield him a comment to my Sermon ;
as to look into his own heart, and he shall Certainly find within him, that which we have hitherto talked of, his own Soul shall yield him a comment to my Sermon;
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and never observe, or make use of what we have already obtained, as 'tis observed of covetous men, who are always busied about their Incomes, are little troubled with disbursements, NONLATINALPHABET, without any proportion betwixt their receipts and expences.
and never observe, or make use of what we have already obtained, as it's observed of covetous men, who Are always busied about their Incomes, Are little troubled with disbursements,, without any proportion betwixt their receipts and expenses.
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Shall we be so senseless as to hope that the contempt of one blessing will be a means to procure as many? I told you that God had written a law in the hearts of every one of you, which once was able,
Shall we be so senseless as to hope that the contempt of one blessing will be a means to procure as many? I told you that God had written a law in the hearts of every one of you, which once was able,
yet if you would but observe those directions which it would yet afford you, if you would but practise whatever that divine light in your Souls should present and commend to you, you might with some Face Petition God for richer abilities,
yet if you would but observe those directions which it would yet afford you, if you would but practise whatever that divine Light in your Souls should present and commend to you, you might with Some Face Petition God for Richer abilities,
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In the mean time bethink your selves how unreasonable a thing it is, that God should be perpetually casting away of Alms on those who are resolved to be perpetually Bankrupts:
In the mean time bethink your selves how unreasonable a thing it is, that God should be perpetually casting away of Alms on those who Are resolved to be perpetually bankrupts:
bring your selves up to that staidness of temper, as never to venture on any thing, till you have askt your own Souls advice whether it be to be done or no;
bring your selves up to that staidness of temper, as never to venture on any thing, till you have asked your own Souls Advice whither it be to be done or not;
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'Tis a thing that would infinitely please the Reader to observe, what a price the Heathens themselves set upon this light within them, which yet certainly was much more dimmed and obscured in them by their Idolatry and superstition,
It's a thing that would infinitely please the Reader to observe, what a price the heathens themselves Set upon this Light within them, which yet Certainly was much more dimmed and obscured in them by their Idolatry and Superstition,
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Could ever any one speak more plainly and distinctly of it, than the Pythagoreans and Stoicks have done, who represent Conscience not only as a guide and moderator of our actions,
Could ever any one speak more plainly and distinctly of it, than the pythagoreans and Stoics have done, who represent Conscience not only as a guide and moderator of our actions,
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but as NONLATINALPHABET, a tutelary spirit, or Angel, or genius, which never sleeps or dotes, but is still present and employed in our behalf? And this Arrian specifies to be the reasonable Soul, which he therefore accounts of as a part of God sent out of his own Essence, NONLATINALPHABET, a piece or shread, or as others more according to modest truth call it, NONLATINALPHABET, a ray or beam of that invisible Sun, by which our dull, unactive, frozen Bodies,
but as, a tutelary Spirit, or Angel, or genius, which never sleeps or dotes, but is still present and employed in our behalf? And this Arrian Specifies to be the reasonable Soul, which he Therefore accounts of as a part of God sent out of his own Essence,, a piece or shread, or as Others more according to modest truth call it,, a ray or beam of that invisible Sun, by which our dull, unactive, frozen Bodies,
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as the Philosopher in his Cynical humour, light a Candle to no purpose, or as the Prophet Jeremy, seek and make huy and cry after a man through all Jerusalem, and yet not meet with him:
as the Philosopher in his Cynical humour, Light a Candle to no purpose, or as the Prophet Jeremiah, seek and make huy and cry After a man through all Jerusalem, and yet not meet with him:
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when the Earth was NONLATINALPHABET, without form and void, Gen. i. 2. or like that at Lots Door among the Sodomites, or that of Aegypt, thick and palpable:
when the Earth was, without from and void, Gen. i. 2. or like that At Lots Door among the Sodomites, or that of Egypt, thick and palpable:
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and therewith have we so fill'd the air within us with sad, black meteors, that the Sun in its Zenith, the height or pride of its splendor, would scarce be able to pierce through it.
and therewith have we so filled the air within us with sad, black meteors, that the Sun in its Zenith, the height or pride of its splendour, would scarce be able to pierce through it.
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as what ever you see through water, thought it be represented somewhat dimly, yet seems bigger and larger than if there were no water in the way, according to that rule in the Opticks, Whatever is seen through a thicker medium, seems bigger than it is.
as what ever you see through water, Thought it be represented somewhat dimly, yet seems bigger and larger than if there were no water in the Way, according to that Rule in the Optics, Whatever is seen through a thicker medium, seems bigger than it is.
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and not make use of it? Shall we fence, as it were, and fortify our outward man with Walls and Bulwarks, that the inner man may not shine forth upon it? Or shall we like silly improvident Flies, make no other use of this Candle,
and not make use of it? Shall we fence, as it were, and fortify our outward man with Walls and Bulwarks, that the inner man may not shine forth upon it? Or shall we like silly improvident Flies, make no other use of this Candle,
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receive only so much light from it, as will add to our hell and darkness? 'Tis a thing that the flintiest heart should melt at, to see such precious mercies undervalued;
receive only so much Light from it, as will add to our hell and darkness? It's a thing that the flintiest heart should melt At, to see such precious Mercies undervalved;
Arrian calls those, in whom this light of the Soul is, as I shewed you, clouded and obscured, NONLATINALPHABET, dead trunks and carkasses of flesh, and to keep such men in order, were humane laws provided, which he therefore calls NONLATINALPHABET, miserable hard laws to keep dead men in compass, and again, NONLATINALPHABET, Earth and Hell, the places to which dead bodies are committed.
Arrian calls those, in whom this Light of the Soul is, as I showed you, clouded and obscured,, dead trunks and carcases of Flesh, and to keep such men in order, were humane laws provided, which he Therefore calls, miserable hard laws to keep dead men in compass, and again,, Earth and Hell, the places to which dead bodies Are committed.
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passion, and folly, and the Atheism of our lives, hath so thickned the medium. Wherefore in brief, remember that counsel, Mal. ii. 15. Take heed to your spirit, and let none deal treacherously with the wife of his youth ;
passion, and folly, and the Atheism of our lives, hath so thickened the medium. Wherefore in brief, Remember that counsel, Malachi ii. 15. Take heed to your Spirit, and let none deal treacherously with the wife of his youth;
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the Wife of his youth, i. e. saith Jeroms gloss, legem naturalem scriptam in corde, the law of nature written in his heart, which was given him in the Womb as a Wife and help to succour him.
the Wife of his youth, i. e. Says Jeroms gloss, legem naturalem scriptam in cord, the law of nature written in his heart, which was given him in the Womb as a Wife and help to succour him.
And if Scholars, and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription, let us not contemn that which Gods own Finger hath written within us,
And if Scholars, and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription, let us not contemn that which God's own Finger hath written within us,
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and by every unnatural, that is, sinful action, NONLATINALPHABET, destroys the natural man within him, and by a prodigious regeneration is in a manner transubstantiate into a Beast of the Field.
and by every unnatural, that is, sinful actium,, Destroys the natural man within him, and by a prodigious regeneration is in a manner transubstantiate into a Beast of the Field.
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Which conceit many of them were so possest with, that they thought in earnest, that 'twas ordinary for souls to walk from men into Cocks and Asses, and the like,
Which conceit many of them were so possessed with, that they Thought in earnest, that 'twas ordinary for Souls to walk from men into Cocks and Asses, and the like,
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and make them without a figure, comparable, nay coessential to the beasts that perish. 'Twere too long to shew you what a sense the wisest of them had of the helps that light could afford them:
and make them without a figure, comparable, nay coessential to the beasts that perish. 'Twere too long to show you what a sense the Wisest of them had of the helps that Light could afford them:
so that one of them cryes out confidently, NONLATINALPHABET, &c. If all other laws were taken out of the world, we Philosophers would still live as we do;
so that one of them cries out confidently,, etc. If all other laws were taken out of the world, we Philosophers would still live as we do;
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and declare that we have it, by finding fault, and accusing Vices in other men; by calling this Justice, this Tyranny, this Virtue, this Vice in another:
and declare that we have it, by finding fault, and accusing Vices in other men; by calling this justice, this Tyranny, this Virtue, this Vice in Another:
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and made use of it also to censure and find fault with others; but seldom or never strived to better themselves, or straighten their own actions by it.
and made use of it also to censure and find fault with Others; but seldom or never strived to better themselves, or straighten their own actions by it.
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Again, to follow our Apostles Argument, and look more distinctly upon them in their particular chief sins which this contempt produced in them, you shall find them in the front to be Idolatry and Superstition, in the Verses next before my Text:
Again, to follow our Apostles Argument, and look more distinctly upon them in their particular chief Sins which this contempt produced in them, you shall find them in the front to be Idolatry and Superstition, in the Verses next before my Text:
When they knew God, they glorified him not as God, Verse 21. But changed his glory into an Image, &c. Verse 24. And then we may cry out with Theodoret in his NONLATINALPHABET, the errors and vanities of their worship, hath rased out all the characters that God antiently had written in them.
When they knew God, they glorified him not as God, Verse 21. But changed his glory into an Image, etc. Verse 24. And then we may cry out with Theodoret in his, the errors and vanities of their worship, hath rased out all the characters that God anciently had written in them.
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and syllabically, and distinctly, as could have been wished, is the acknowledgement and worship of one Eternal God, Creator of that Soul we breath by, and World we live in;
and syllabically, and distinctly, as could have been wished, is the acknowledgement and worship of one Eternal God, Creator of that Soul we breath by, and World we live in;
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though it was by many of them, either silenced, or not hearkned to, which if it were doubted of, might be deduced out of the 19. verse of this Chap. God hath shewed unto them, &c. Now this light shining not equally in all Eyes;
though it was by many of them, either silenced, or not hearkened to, which if it were doubted of, might be deduced out of the 19. verse of this Chap. God hath showed unto them, etc. Now this Light shining not equally in all Eyes;
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In summ, their understandings were so gross within them, being fatned and incraslate with magical phantasms, that let the truth within them say what it would, they could not conceive the Deity without some quantity, either Corporeity, or number;
In sum, their understandings were so gross within them, being fattened and incraslate with magical phantasms, that let the truth within them say what it would, they could not conceive the Deity without Some quantity, either Corporeity, or number;
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And then all this while how plainly and peremptorily, and fastidiously they rejected the guidance of nature, which in every reasonable heart, counselled, nay proclaimed the contrary;
And then all this while how plainly and peremptorily, and fastidiously they rejected the guidance of nature, which in every reasonable heart, counseled, nay proclaimed the contrary;
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how justly they provoked God's displeasure, and desertion, by their forsaking and provoking him first by their foolish imaginations, I need not take pains to insist on.
how justly they provoked God's displeasure, and desertion, by their forsaking and provoking him First by their foolish Imaginations, I need not take pains to insist on.
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Aristotle observes in his Rhet. that a man that hath but one Eye, loves that very dearly, NONLATINALPHABET, and sets a far higher price on it, is much more tender over it than he that hath two ;
Aristotle observes in his Rhetoric that a man that hath but one Eye, loves that very dearly,, and sets a Far higher price on it, is much more tender over it than he that hath two;
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when 'tis observed that, NONLATINALPHABET and NONLATINALPHABET the only begotten, and the beloved are taken in Scripture promiscuously, as signifying all one.
when it's observed that, and the only begotten, and the Beloved Are taken in Scripture promiscuously, as signifying all one.
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And then, what a price should the Heathen have set upon this Eye of nature, being NONLATINALPHABET, having no other Eye to see by? having neither Scripture nor Spirit, those two other glorious Eyes of the World, to enlighten them;
And then, what a price should the Heathen have Set upon this Eye of nature, being, having no other Eye to see by? having neither Scripture nor Spirit, those two other glorious Eyes of the World, to enlighten them;
and all this directly by contemning this first, and only begotten light in them, which God set in the Firmaments of their hearts, to have led and directed them a more comfortable way.
and all this directly by contemning this First, and only begotten Light in them, which God Set in the Firmaments of their hearts, to have led and directed them a more comfortable Way.
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Of the tree of knowledge, &c. thou shalt not eat, Gen. ii. 17. Yet how were they by one slender temptation of the Serpent, presently sullied and blurr'd? so that all the aqua fortis, and instruments in the World, will never be able to wash out or erase that blot;
Of the tree of knowledge, etc. thou shalt not eat, Gen. ii. 17. Yet how were they by one slender temptation of the Serpent, presently sullied and blurred? so that all the aqua fortis, and Instruments in the World, will never be able to wash out or erase that blot;
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and there remained in them only some tracks and reliques of the former structure, the glory whereof was like that of the second Temple, nothing comparable to the beauty of the first;
and there remained in them only Some tracks and Relics of the former structure, the glory whereof was like that of the second Temple, nothing comparable to the beauty of the First;
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instead of weeping with a loud Voice, as many of the Priests and Levites did, Ezra iii. 12. or building, or repairing of it with all alacrity, as all Israel did through that whole Book;
instead of weeping with a loud Voice, as many of the Priests and Levites did, Ezra iii. 12. or building, or repairing of it with all alacrity, as all Israel did through that Whole Book;
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and therefore this thin measure of knowledge or judgment betwixt good and evil, that was left them (which my awe to Gods sincere love of his Creature, makes me hope and trust he bestowed on them for some other end than only to increase their condemnation, to stand them in some stead in their lives, to restrain and keep them in from being extreamly sinful:) This, I say, they horribly rejected,
and Therefore this thin measure of knowledge or judgement betwixt good and evil, that was left them (which my awe to God's sincere love of his Creature, makes me hope and trust he bestowed on them for Some other end than only to increase their condemnation, to stand them in Some stead in their lives, to restrain and keep them in from being extremely sinful:) This, I say, they horribly rejected,
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and stopt their Ears against that charmer in their own bosoms, and would not hear that soft Voice which God had still placed within them, to upbraid their ways, and reprove their thoughts.
and stopped their Ears against that charmer in their own bosoms, and would not hear that soft Voice which God had still placed within them, to upbraid their ways, and reprove their thoughts.
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What a provocation this was of Gods justice, what an incentive of his wrath, may appear by that terrible promulgation of the ten Commandments at Mount Sinai. They despised the law in their hearts, where God and nature whisper'd it in calmly, insensibly, and softly;
What a provocation this was of God's Justice, what an incentive of his wrath, may appear by that terrible Promulgation of the ten commandments At Mount Sinai. They despised the law in their hearts, where God and nature whispered it in calmly, insensibly, and softly;
That which till then had taught men in their hearts, and had been explain'd from tradition, from Father to Son, Adam instructing Seth, and Seth Enoch in all righteousness;
That which till then had taught men in their hearts, and had been explained from tradition, from Father to Son, Adam instructing Seth, and Seth Enoch in all righteousness;
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as it always was, neglected, soil'd, and moth-eaten, and he shall be censured either for ambition or curiosity, that shall ever be seen to enquire, or look after it.
as it always was, neglected, soiled, and moth-eaten, and he shall be censured either for ambition or curiosity, that shall ever be seen to inquire, or look After it.
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when men upon a confidence that they perform all that can be required of a Christian, they look no farther than the outward work, observe not what heart is under this outside,
when men upon a confidence that they perform all that can be required of a Christian, they look no farther than the outward work, observe not what heart is under this outside,
Such men as these the Apostle begins to character and censure in the twelfth Verse of the Chapter, As many as desire to make a fair shew in the flesh, &c. They that stand only on a fair specious out-side,
Such men as these the Apostle begins to character and censure in the twelfth Verse of the Chapter, As many as desire to make a fair show in the Flesh, etc. They that stand only on a fair specious outside,
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and think all the sap and life of Religion lies in the bark, they do this and this, these will have you circumcised, and constrain you to a many burthensom Ceremonies;
and think all the sap and life of Religion lies in the bark, they do this and this, these will have you circumcised, and constrain you to a many burdensome Ceremonies;
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measuring out Religion to you by the weight, thus much is required of you to do (as Popish Confessors set their deluded Votaries their task of Ave Maries and Pater nosters by tale) and thus you may be sure to be saved.
measuring out Religion to you by the weight, thus much is required of you to do (as Popish Confessors Set their deluded Votaries their task of Have Mary's and Pater noster's by tale) and thus you may be sure to be saved.
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there is but one thing most peremptorily required of you, and that you have omitted; For neither circumcision availeth any thing, neither uncircumcision, but a new Creature.
there is but one thing most peremptorily required of you, and that you have omitted; For neither circumcision availeth any thing, neither uncircumcision, but a new Creature.
The particle but in the front of my Text, is exclusive and restrictive, it excludes every thing in the World from pretending to avail any thing, from being believed to do us any good.
The particle but in the front of my Text, is exclusive and restrictive, it excludes every thing in the World from pretending to avail any thing, from being believed to do us any good.
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when he saith neither of these availeth any thing, he forcibly implies that all other means, all professions, all observances, that men think or hope to get Heaven by, are to no purpose,
when he Says neither of these availeth any thing, he forcibly Implies that all other means, all professions, all observances, that men think or hope to get Heaven by, Are to no purpose,
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The substance of all the Apostles Discourse, and the ground-work of mine shall be this one Aphorism, Nothing is efficaciously available to salvation, but a renewed, regenerated heart.
The substance of all the Apostles Discourse, and the groundwork of mine shall be this one Aphorism, Nothing is efficaciously available to salvation, but a renewed, regenerated heart.
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'Tis observable, that our state of nature and sin is in Scripture exprest ordinarily by old age, the natural sinful man, that is, all our natural affections that are born and grow up with us, are called the old man, as if since Adams fall we were decrepit,
It's observable, that our state of nature and since is in Scripture expressed ordinarily by old age, the natural sinful man, that is, all our natural affections that Are born and grow up with us, Are called the old man, as if since Adams fallen we were decrepit,
The new Covenant, Mark i. 27. The language of believers, new tongues, Mark xvi. 17. A new Commandment, John xiii. 34. A new man, Ephes. ii. 15. In summ, the state of grace is exprest by NONLATINALPHABET, all is become new, 2 Cor. v. 17.
The new Covenant, Mark i. 27. The language of believers, new tongues, Mark xvi. 17. A new Commandment, John xiii. 34. A new man, Ephesians ii. 15. In sum, the state of grace is expressed by, all is become new, 2 Cor. v. 17.
nay, even dead with old age, Eph. ii. 5. And then consequently, every spiritual man which hath somewhat else in him than he received from Adam, he that is born from above, John iii. 3. NONLATINALPHABET, (for it may be so rendred from the original, as well as born again, as our English read it) he that is by Gods spirit quickned from the old death, Ephes. ii. 5. he is contrary to the former, a new man, a new creature ;
nay, even dead with old age, Ephesians ii. 5. And then consequently, every spiritual man which hath somewhat Else in him than he received from Adam, he that is born from above, John iii. 3., (for it may be so rendered from the original, as well as born again, as our English read it) he that is by God's Spirit quickened from the old death, Ephesians ii. 5. he is contrary to the former, a new man, a new creature;
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So that you find in general, that the Scripture presumes it, that there is a renovation, a casting away of the old Coat, a Youth and spring again in many men from the old age and weak Bed-rid estate of nature.
So that you find in general, that the Scripture Presumest it, that there is a renovation, a casting away of the old Coat, a Youth and spring again in many men from the old age and weak Bedrid estate of nature.
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and in what Womb 'tis carried, I will require no more of you, than to observe and understand with me, what is meant by the ordinary phrase in our Divines, a new principle,
and in what Womb it's carried, I will require no more of you, than to observe and understand with me, what is meant by the ordinary phrase in our Divines, a new principle,
A mans Body is naturally a sluggish, unactive, motionless, heavy thing, not able to stir or move the least animal motion, without a Soul to enliven it;
A men Body is naturally a sluggish, unactive, motionless, heavy thing, not able to stir or move the least animal motion, without a Soul to enliven it;
The work of Regeneration, the bestowing of a spiritual Life on one dead in trespasses and sins, the making of a Carcass walk, the natural old man to spring again,
The work of Regeneration, the bestowing of a spiritual Life on one dead in Trespasses and Sins, the making of a Carcase walk, the natural old man to spring again,
Now the Soul, in that it produces life and motion, the exercise of life in the body, is called a principle, that is, a Spring or Fountain of Life, because all comes from it;
Now the Soul, in that it produces life and motion, the exercise of life in the body, is called a principle, that is, a Spring or Fountain of Life, Because all comes from it;
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but is sown and planted in our hearts, as a Soul to the Soul, to elevate and enable it above it self, hath its seat and palace in the regenerate heart,
but is sown and planted in our hearts, as a Soul to the Soul, to elevate and enable it above it self, hath its seat and palace in the regenerate heart,
Now the new principle, by which not the man, but the new man, the Christian lives, is, in a word, the spirit of God, which unites it self to the regenerate heart,
Now the new principle, by which not the man, but the new man, the Christian lives, is, in a word, the Spirit of God, which unites it self to the regenerate heart,
but Christ liveth 〈 ◊ 〉 him, Gal. ii. 20. This being premised, that now you know what this new Creature is, he that lives and moves by a new principle, all that is behind will be clearliest presented to you by resolving these four questions; first, whence it comes; secondly, where it lodges; thirdly, when it enters;
but christ lives 〈 ◊ 〉 him, Gal. ii. 20. This being premised, that now you know what this new Creature is, he that lives and moves by a new principle, all that is behind will be clearliest presented to you by resolving these four questions; First, whence it comes; secondly, where it lodges; Thirdly, when it enters;
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fourthly, what works it performs there. To the first, whence it comes, the answer is clear and punctual, John iii. 3. NONLATINALPHABET, from above, from whence comes every good, and especially every perfect gift, James i. 17. but this most peculiarly by a several and more excellent way than any thing else.
fourthly, what works it performs there. To the First, whence it comes, the answer is clear and punctual, John iii. 3., from above, from whence comes every good, and especially every perfect gift, James i. 17. but this most peculiarly by a several and more excellent Way than any thing Else.
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and that by way of mission from the Father and the Son, according to the promise of Christ, John xv. 26. The comforter whom I will send from the Father.
and that by Way of mission from the Father and the Son, according to the promise of christ, John xv. 26. The comforter whom I will send from the Father.
as God is in the Church, from which Analogy our Bodies are called the Temples of the Holy Ghost which is in us, 1 Cor. vi. 19. God sends then his spirit into our hearts ;
as God is in the Church, from which Analogy our Bodies Are called the Temples of the Holy Ghost which is in us, 1 Cor. vi. 19. God sends then his Spirit into our hearts;
or drive it from me, I dart it out of my hand at it, from which Gods judgments are compared to shooting and lightning, He hath bent his bow, he hath sent forth his arrows, he cast forth lightnings, Psalm xviii. 14.
or drive it from me, I dart it out of my hand At it, from which God's Judgments Are compared to shooting and lightning, He hath bent his bow, he hath sent forth his arrows, he cast forth lightnings, Psalm xviii. 14.
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from which, regeneration is ordinarily called an union with Christ, and this union by a strong able band, NONLATINALPHABET, in Euseb. his phrase, which no man can cut asunder.
from which, regeneration is ordinarily called an Union with christ, and this Union by a strong able band,, in Eusebius his phrase, which no man can Cut asunder.
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and that made St. Paul so confident, That no creature should ever separate him, Rom. viii. 39. And this God does by way of emanation, as a Loadstone sending out its effluvia or magnetick atomes, draws the Iron to it self, which never stays till it be united.
and that made Saint Paul so confident, That no creature should ever separate him, Rom. viii. 39. And this God does by Way of emanation, as a Loadstone sending out its effluvia or magnetic Atoms, draws the Iron to it self, which never stays till it be united.
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and put them to needless shifts) but, I say, in the whole Soul, ruling and guiding it in all its actions, enabling it to understand and will spiritually;
and put them to needless shifts) but, I say, in the Whole Soul, ruling and guiding it in all its actions, enabling it to understand and will spiritually;
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for by them it begins to express and shew it self in the World, by them the habit is exerted and made perfect, the Seed shot up into an Ear, the Spring improved to Autumn,
for by them it begins to express and show it self in the World, by them the habit is exerted and made perfect, the Seed shot up into an Ear, the Spring improved to Autumn,
and then, who can hold in his spirit without stifling, from breaking out into that joyful acclamation, Blessed is the womb that bears this incarnate spirit,
and then, who can hold in his Spirit without stifling, from breaking out into that joyful acclamation, Blessed is the womb that bears this incarnate Spirit,
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In the understanding, 'tis first, spiritual wisdom, and discretion in holy things; opposite to which, is NONLATINALPHABET, Rom. i. 28. an unapproving, as well as unapproved or reprobate mind, and frequently in Scripture, spiritual blindness.
In the understanding, it's First, spiritual Wisdom, and discretion in holy things; opposite to which, is, Rom. i. 28. an unapproving, as well as unapproved or Reprobate mind, and frequently in Scripture, spiritual blindness.
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Lastly, in the outward man, 'tis an ordering of all our actions to a blessed conformity with a sanctified Soul. In brief, 'tis one principle within us, doth every thing that is holy, believes, repents, hopes, loves, obeys,
Lastly, in the outward man, it's an ordering of all our actions to a blessed conformity with a sanctified Soul. In brief, it's one principle within us, does every thing that is holy, believes, repents, hope's, loves, obeys,
For the third question, when this new principle enters ; first, you are to know, that comes into the heart in a threefold condition; first, as an harbinger ;
For the third question, when this new principle enters; First, you Are to know, that comes into the heart in a threefold condition; First, as an harbinger;
first, by a momentany remorse, then by a more lasting, yet not purifying flame, the Spirit of bondage. In summ, every check of Conscience, every sigh for sin, every fear of judgment, every desire of grace, every motion or inclination toward spiritual good, be it never so short-winded, is praeludium spiritus, a kind of John Baptist to Christ, something that God sent before to prepare the wayes of the Lord.
First, by a momentany remorse, then by a more lasting, yet not purifying flame, the Spirit of bondage. In sum, every check of Conscience, every sighs for since, every Fear of judgement, every desire of grace, every motion or inclination towards spiritual good, be it never so shortwinded, is praeludium spiritus, a kind of John Baptist to christ, something that God sent before to prepare the ways of the Lord.
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in every affliction, every disease, (which is part of Gods Discipline, to keep us in some order,) in brief, at every Sermon that works upon us at the hearing:
in every affliction, every disease, (which is part of God's Discipline, to keep us in Some order,) in brief, At every Sermon that works upon us At the hearing:
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as when Saul was called in the midst of his madness, Acts ix. he was certainly able to tell a man the very minute of his Change, of his being made a new Creature.
as when Saul was called in the midst of his madness, Acts ix. he was Certainly able to tell a man the very minute of his Change, of his being made a new Creature.
many presumptions in our hearts false-grounded, many tremblings and jealousies in those that have it, great affinity between Faith natural and spiritual: seeing 'tis a spirit that thus enters,
many presumptions in our hearts false-grounded, many tremblings and jealousies in those that have it, great affinity between Faith natural and spiritual: seeing it's a Spirit that thus enters,
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but in a word, the surest discerning of it, is in its working, not at its entring. I may know, that now I have the spirit, better than at what time I came to it.
but in a word, the Surest discerning of it, is in its working, not At its entering. I may know, that now I have the Spirit, better than At what time I Come to it.
Ʋndiscernibly Gods supernatural agency interposes sometimes in the Mothers Womb, as in John Baptist springing in Elizabeth at Maryes salutation, Luke i. 41. and perhaps in Jeremy, Jer. i. 5. Before thou camest out of the womb, I sanctifyed thee, and in Isaiah, Isa. xlix. 5. The Lord that formed me from the womb to be his servant.
Ʋndiscernibly God's supernatural agency interposes sometime in the Mother's Womb, as in John Baptist springing in Elizabeth At Maryes salutation, Lycia i. 41. and perhaps in Jeremiah, Jer. i. 5. Before thou camest out of the womb, I sanctified thee, and in Isaiah, Isaiah xlix. 5. The Lord that formed me from the womb to be his servant.
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But this divine address attends most ordinarily till the time of our Baptism, when the spirit accompanying the outward sign, infuses it self into their hearts,
But this divine address attends most ordinarily till the time of our Baptism, when the Spirit accompanying the outward Signen, infuses it self into their hearts,
and as they come to an use of their reason, to a more and more multiplying this habit of grace into holy spiritual acts of Faith and Obedience: from which 'tis ordinarily said, that Infants baptized have habitual Faith, as they may be also said to have habitual repentance, and the habits of all other graces, because they have the root and seed of those beauteous healthful Flowers, which will actually flourish then, when they come to years.
and as they come to an use of their reason, to a more and more multiplying this habit of grace into holy spiritual acts of Faith and obedience: from which it's ordinarily said, that Infants baptised have habitual Faith, as they may be also said to have habitual Repentance, and the habits of all other graces, Because they have the root and seed of those beauteous healthful Flowers, which will actually flourish then, when they come to Years.
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and in those means we may expect it, as our Church doth in our Liturgy, where she presumes at every Baptism that it hath pleased God to regenerate the infant by his holy Spirit.
and in those means we may expect it, as our Church does in our Liturgy, where she Presumest At every Baptism that it hath pleased God to regenerate the infant by his holy Spirit.
Lastly, The spirit sometimes enters into our hearts upon occasional emergencies, the sense of Gods judgments on our selves or others, the reflexion on his mercies, the reading good books, falling into virtuous acquaintance, but most eminently at,
Lastly, The Spirit sometime enters into our hearts upon occasional emergencies, the sense of God's Judgments on our selves or Others, the reflection on his Mercies, the reading good books, falling into virtuous acquaintance, but most eminently At,
here doth it love to be cherished, and refreshed, and warm'd within us, if we have it, for even it is the power of God unto salvation, Rom. i. 16. The third condition in which this spirit comes into our hearts, is as an inhabitant, or House-Keeper.
Here does it love to be cherished, and refreshed, and warmed within us, if we have it, for even it is the power of God unto salvation, Rom. i. 16. The third condition in which this Spirit comes into our hearts, is as an inhabitant, or House-Keeper.
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and glorify our Father, Matth. v. 16. Before, we were said to live in the spirit, now to walk, as you shall see the phrases used distinctly, Gal. v. 25.
and Glorify our Father, Matthew v. 16. Before, we were said to live in the Spirit, now to walk, as you shall see the phrases used distinctly, Gal. v. 25.
To walk, that is to go about conspicuously in the sight of all men, breaking forth into works, (as the Sun after the dispersions of a mist or Cloud) whereby all men see and acknowledge his Faith and Obedience, and find their own evil ways reprehended,
To walk, that is to go about conspicuously in the sighed of all men, breaking forth into works, (as the Sun After the dispersions of a missed or Cloud) whereby all men see and acknowledge his Faith and obedience, and find their own evil ways reprehended,
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Thus is the third Quaere resolved also, when this inward principle enters. 1. It comes as an Harbenger, in every outward restraint by which God keeps us from sinning. 2. It enters as a guest, in some season or other, once for all;
Thus is the third Quaere resolved also, when this inward principle enters. 1. It comes as an Harbinger, in every outward restraint by which God keeps us from sinning. 2. It enters as a guest, in Some season or other, once for all;
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In the Womb, at Baptism, at some Sermon, sometimes at a notable tempest, shaking and stirring us violently, ordinarily and for the most part, not to be discerned by us:
In the Womb, At Baptism, At Some Sermon, sometime At a notable tempest, shaking and stirring us violently, ordinarily and for the most part, not to be discerned by us:
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Thus are we wont to say, that only Faith justifieth, but not Faith alone: and the reason these promises in Scripture are made sometimes to one grace precisely, sometimes to another, is,
Thus Are we wont to say, that only Faith Justifieth, but not Faith alone: and the reason these promises in Scripture Are made sometime to one grace precisely, sometime to Another, is,
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and yet the charitablest man in the World, shall never have his score cross't, without Repentance. A Catalogue of these fruits of the spirit you may at your leisure make up to your selves for your tryal, out of the fifth to the Gal. from the 22. verse, and 1 Peter i. 5.
and yet the charitablest man in the World, shall never have his score crossed, without Repentance. A Catalogue of these fruits of the Spirit you may At your leisure make up to your selves for your trial, out of the fifth to the Gal. from the 22. verse, and 1 Peter i. 5.
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All these graces together, though some belonging to one, some to another faculty of the Soul, are yet all at once conceived in it, at once begin their life in the heart,
All these graces together, though Some belonging to one, Some to Another faculty of the Soul, Are yet all At once conceived in it, At once begin their life in the heart,
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Then for acts of life, one perhaps shews it self before another, as the Child first sneezed seven times, a violent disburthening it self of some troublesome humours that tickle in the head;
Then for acts of life, one perhaps shows it self before Another, as the Child First sneezed seven times, a violent disburdening it self of Some troublesome humours that tickle in the head;
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to which may be answerable our spiritual clearing and purging our selves by Self-denyal, the laying aside every weight, Heb. xii. 1. then opened his eyes, which in our spiritual Creature, is spiritual illumination, or the eye of Faith ;
to which may be answerable our spiritual clearing and purging our selves by Self-denial, the laying aside every weight, Hebrew xii. 1. then opened his eyes, which in our spiritual Creature, is spiritual illumination, or the eye of Faith;
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I conceive Self-denial and Faith to be there first, and most eminent, according to that notable place, Matth. xvi. 24. where Christ seems to set down the order of graces in true Disciples.
I conceive Self-denial and Faith to be there First, and most eminent, according to that notable place, Matthew xvi. 24. where christ seems to Set down the order of graces in true Disciples.
whereupon it is, that the regenerate state is called the life of Faith. Faith is become a principle of the greatest power and activity in the Soul. And so much for these four Queries;
whereupon it is, that the regenerate state is called the life of Faith. Faith is become a principle of the greatest power and activity in the Soul. And so much for these four Queries;
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whether it work irresistibly by way of physical influence, or moral perswasion, whether being once had, it may totally or finally be lost again, and the like;
whither it work irresistibly by Way of physical influence, or moral persuasion, whither being once had, it may totally or finally be lost again, and the like;
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And for the necessity of renewedness of heart, to demonstrate that, I will only crave of you to grant me, that the performance of any one duty towards God is necessary,
And for the necessity of renewedness of heart, to demonstrate that, I will only crave of you to grant me, that the performance of any one duty towards God is necessary,
but that in the Prophet, Who hath required it at your hands? This is not it that God is taken with, or such as he commanded, it may pass for a complement,
but that in the Prophet, Who hath required it At your hands? This is not it that God is taken with, or such as he commanded, it may pass for a compliment,
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Resolve thy self to dwell no where but in the Church, and there (like Simeon NONLATINALPHABET, in Euseb. ) plant thy self continually in a Pillar, with thy Eyes,
Resolve thy self to dwell no where but in the Church, and there (like Simeon, in Eusebius) plant thy self continually in a Pillar, with thy Eyes,
If there be not a spirit within thee, to give light to the Eyes, to adde sighs and groans to the Voice, all this that thou hast done is nothing but as a blind mans pretensions to sight,
If there be not a Spirit within thee, to give Light to the Eyes, to add sighs and groans to the Voice, all this that thou hast done is nothing but as a blind men pretensions to sighed,
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And this arises from hence, that our love of Christ grows by sending out and fastning our affections on him as an object fittest for our turns, that will advantage us most;
And this arises from hence, that our love of christ grows by sending out and fastening our affections on him as an Object Fittest for our turns, that will advantage us most;
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In brief, the fairest part of a natural man, that which is lest counterfeit, his desire and good affections to spiritual things (which we call favourably natural desires of spiritual obedience, ) these I say, are but false desires, false affections. 1. They have no solidity or permanency in the will, only fluid and transitory, some slight sudden wishes, tempests and storms of a troubled mind, soon blown over:
In brief, the Fairest part of a natural man, that which is lest counterfeit, his desire and good affections to spiritual things (which we call favourably natural Desires of spiritual Obedience,) these I say, Are but false Desires, false affections. 1. They have no solidity or permanency in the will, only fluid and transitory, Some slight sudden wishes, tempests and storms of a troubled mind, soon blown over:
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the least temptation will be sure to do it. They are like those wavering Prayers without any stay of Faith, Jam. i. 6. like a wave of the Sea driven by the wind and tost.
the least temptation will be sure to do it. They Are like those wavering Prayers without any stay of Faith, Jam. i. 6. like a wave of the Sea driven by the wind and tossed.
in desiring Heaven, he desires somewhat that would free him from misery in happiness, a natural or moral good, that would be acceptable to any Creature under Heaven:
in desiring Heaven, he Desires somewhat that would free him from misery in happiness, a natural or moral good, that would be acceptable to any Creature under Heaven:
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which you may judge of by this, that they are frequent and importunate in their wishes for glory, seldom or never for grace (though that also may be wished for carnally, to make us more renowned and better esteemed in the World.) For the most part, I say, they desire glory,
which you may judge of by this, that they Are frequent and importunate in their wishes for glory, seldom or never for grace (though that also may be wished for carnally, to make us more renowned and better esteemed in the World.) For the most part, I say, they desire glory,
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By what hath been said, 'tis plain enough (though it might be much more amplified) that grace is of absolute necessity to performance of any holy work acceptable to God:
By what hath been said, it's plain enough (though it might be much more amplified) that grace is of absolute necessity to performance of any holy work acceptable to God:
And then indeed how impatient should every Christian be of this Coloquintida within him? There's mors in ollâ, as the Prophet once spake, that's Death in the pot, that so infects and kills every thing that comes out of it.
And then indeed how impatient should every Christian be of this Coloquintida within him? There's mors in ollâ, as the Prophet once spoke, that's Death in the pot, that so infects and kills every thing that comes out of it.
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this Heathenism of unregenerate carnal nature, which makes our best works so Unchristian? To insist longer upon this, were but to encrease your thirst, not to satisfy it:
this Heathenism of unregenerate carnal nature, which makes our best works so Unchristian? To insist longer upon this, were but to increase your thirst, not to satisfy it:
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I counsel thee to think better of thine estate, and consider whether the like motives, had it so hapned that thou hadst been born and brought up in Turky, might not have made thee worship Mahumet. I would be sorry to be rigid;
I counsel thee to think better of thine estate, and Consider whither the like motives, had it so happened that thou Hadst been born and brought up in Turky, might not have made thee worship Mahomet. I would be sorry to be rigid;
well then, a new course must be taken, all thy former heathen, carnal, or at best good moral life, all thy formal performances, the best of thy natural desires must be content to be rank't here with circumcision and uncircumcision, availing nothing ;
well then, a new course must be taken, all thy former heathen, carnal, or At best good moral life, all thy formal performances, the best of thy natural Desires must be content to be ranked Here with circumcision and uncircumcision, availing nothing;
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or do any thing, you must to that Creator of Spirits and Lover of Souls, and never leave solliciting, till he hath breathed another breath into your nostrils, another Soul into your Soul:
or do any thing, you must to that Creator of Spirits and Lover of Souls, and never leave soliciting, till he hath breathed Another breath into your nostrils, Another Soul into your Soul:
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and humility, that these wants will prompt thee too, [ and ] woo, and importune the Holy spirit to overshadow thee, to conceive all holy graces spiritually in thee:
and humility, that these Wants will prompt thee too, [ and ] woo, and importune the Holy Spirit to overshadow thee, to conceive all holy graces spiritually in thee:
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There is employment enough for thee in the while, to prepare the room against his coming, to make use of all his common graces, to cleanse and reform thy foul corruptions, that when the spirit comes, it may find thee swept and garnish't. All the outward means which God hath afforded thee, he commands thee to make use of,
There is employment enough for thee in the while, to prepare the room against his coming, to make use of all his Common graces, to cleanse and reform thy foul corruptions, that when the Spirit comes, it may find thee swept and garnished. All the outward means which God hath afforded thee, he commands thee to make use of,
Whilst thou art a fortifying these little Kingdoms within thee, send these Embassadors abroad for help, that thou maist be capable of it when it comes.
While thou art a fortifying these little Kingdoms within thee, send these ambassadors abroad for help, that thou Mayest be capable of it when it comes.
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as well as belief, to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian, that we may adore thee in our hearts as well as our brains,
as well as belief, to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian, that we may adore thee in our hearts as well as our brains,
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and so spend no part of our precious time unprofitably, we will by way of introduction examine what is here meant, 1. By Scoffers, 2. By walking after their own lusts.
and so spend no part of our precious time unprofitably, we will by Way of introduction examine what is Here meant, 1. By Scoffers, 2. By walking After their own Lustiest.
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And first, Scoffers here, do not signifie those whom confidence join'd to a good natural wit, hath taught to give and play upon every man they meet with, which in a moderate use is called NONLATINALPHABET, facetiousness, in an immoderate, scurrility. But Scoffers here, are of a more special stamp, those who deal out their scoffs only on God and Religion. The word in the Original signifies to mock, to abuse,
And First, Scoffers Here, do not signify those whom confidence joined to a good natural wit, hath taught to give and play upon every man they meet with, which in a moderate use is called, facetiousness, in an immoderate, scurrility. But Scoffers Here, Are of a more special stamp, those who deal out their scoffs only on God and Religion. The word in the Original signifies to mock, to abuse,
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when Herod saw he was mocked, NONLATINALPHABET, that he was deluded by the magicians. So that in the first primitive sense, Scoffers must signifie those who either laugh at God,
when Herod saw he was mocked,, that he was deluded by the magicians. So that in the First primitive sense, Scoffers must signify those who either laugh At God,
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And these rational scoffs, for which Socrates antiently was very famous, are ordinarily in form of question, as in the Psalmist often, Where is now their God? i. e.
And these rational scoffs, for which Socrates anciently was very famous, Are ordinarily in from of question, as in the Psalmist often, Where is now their God? i. e.
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or Fable, to keep men in awe, and therefore laugh at it, as the Athenians did at the resurrection, Acts xvii. 32. and when they heard of the resurrection of the dead, some mocked, &c. i. e. disputed sarcastically and contumeliously against it, that certainly there was no such matter.
or Fable, to keep men in awe, and Therefore laugh At it, as the Athenians did At the resurrection, Acts xvii. 32. and when they herd of the resurrection of the dead, Some mocked, etc. i. e. disputed sarcastically and contumeliously against it, that Certainly there was no such matter.
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And thus also is the same word used of those which joined their reason and malice to disprove Christs Omnipotence, Mat. xxvii. 42. where they reviled and mocked him, saying, He saved others, himself he cannot save.
And thus also is the same word used of those which joined their reason and malice to disprove Christ Omnipotence, Mathew xxvii. 42. where they reviled and mocked him, saying, He saved Others, himself he cannot save.
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In which speech the bitterest part of the scoff, was the reason there used, plausible enough amongst ignorant Jews, that surely if he had any power, he would make use of it for himself.
In which speech the Bitterest part of the scoff, was the reason there used, plausible enough among ignorant jews, that surely if he had any power, he would make use of it for himself.
So that in brief (to gather up what we have hitherto scatter'd) the Scoffers here meant, are those, who promising themselves to Gods service, do delude him when he looks to find them amongst his Servants, i. e. remain errand Atheists under a Christian profession, who by letting loose either their wits to prophane jests, or their reason to Heathenish conceits and disputings, or their actions to all manner of disobedience, demonstrate that indeed they care not for God, they scarce remember his name, Neither is he in all their thoughts, Psalm x. 4. In the next place, walking after their own lusts, is giving themselves liberty to follow all the directions of corrupt polluted nature, in entertaining all conceits and practices which the pride of their understandings and rankness of their affections shall propose to them in opposition to God.
So that in brief (to gather up what we have hitherto scattered) the Scoffers Here meant, Are those, who promising themselves to God's service, do delude him when he looks to find them among his Servants, i. e. remain errand Atheists under a Christian profession, who by letting lose either their wits to profane jests, or their reason to Heathenish conceits and disputings, or their actions to all manner of disobedience, demonstrate that indeed they care not for God, they scarce Remember his name, Neither is he in all their thoughts, Psalm x. 4. In the next place, walking After their own Lustiest, is giving themselves liberty to follow all the directions of corrupt polluted nature, in entertaining all conceits and practices which the pride of their understandings and rankness of their affections shall propose to them in opposition to God.
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And first, of Atheism, and the subjects in whom it shews it self, In the, &c. Where you may note, that the words being in form of a prophecy, do note a sort of people which were to come in respect of St. Peter, who writes it.
And First, of Atheism, and the subject's in whom it shows it self, In thee, etc. Where you may note, that the words being in from of a prophecy, do note a sort of people which were to come in respect of Saint Peter, who writes it.
so that what St. Peter saith shall be, we may justly suspect is fulfilled amongst us, his future being now turned into a present, his prophecy into a story. In the Apostles times,
so that what Saint Peter Says shall be, we may justly suspect is fulfilled among us, his future being now turned into a present, his prophecy into a story. In the Apostles times,
when Christianity was in the Cradle, and wanted years and strength to move, and shew it self in the World, there were but very few that would acknowledge it, many Sects of Philosophers, who peremptorily resolved themselves against this profession, join'd issue with the Apostles in assiduous disputation,
when Christianity was in the Cradle, and wanted Years and strength to move, and show it self in the World, there were but very few that would acknowledge it, many Sects of Philosophers, who peremptorily resolved themselves against this profession, joined issue with the Apostles in assiduous disputation,
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and laught at any proof that Moses and the Prophets could afford for their conviction. And here a man might think that his Prophecy was fulfilled in his own days,
and laughed At any proof that Moses and the prophets could afford for their conviction. And Here a man might think that his Prophecy was fulfilled in his own days,
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Yet so it is, that the infidelity which he foresaw should in those last Ages reign confidently in the World, was represented to him in a larger size and uglier shape,
Yet so it is, that the infidelity which he foresaw should in those last Ages Reign confidently in the World, was represented to him in a larger size and uglier shape,
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than that of the present Philosophers. The Epicurean unbelief seem'd nothing to him, being compared to this Christian Atheism, where men under the Vizard of Religion,
than that of the present Philosophers. The Epicurean unbelief seemed nothing to him, being compared to this Christian Atheism, where men under the Vizard of Religion,
Whence the note is, that the profession of Christianity is mixed with an infinite deal of Atheism, and that in some degree above the Heathenism of the perversest Philosophers. There were in St. Peters time Epicureans, and all Sects of Scoffers at Christianity;
Whence the note is, that the profession of Christianity is mixed with an infinite deal of Atheism, and that in Some degree above the Heathenism of the perversest Philosophers. There were in Saint Peter's time Epicureans, and all Sects of Scoffers At Christianity;
He first set them a work to rebel and fortify themselves against God, and make themselves by building of a Tower, so impregnable, that God himself could not be able to disperse them. Gen. xi. 4. Afterwards, when by the punishment and defeating of that design, the World was sufficiently instructed, that no arm of flesh, no bodily strength could make resistance against Heaven;
He First Set them a work to rebel and fortify themselves against God, and make themselves by building of a Tower, so impregnable, that God himself could not be able to disperse them. Gen. xi. 4. Afterwards, when by the punishment and defeating of that Design, the World was sufficiently instructed, that no arm of Flesh, no bodily strength could make resistance against Heaven;
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first, in deluding it to all manner of Idolatrous worship, in making it adore the Sun, the Moon, and the whole Host of Heaven, which was a more generous kind of Idolatry.
First, in deluding it to all manner of Idolatrous worship, in making it adore the Sun, the Moon, and the Whole Host of Heaven, which was a more generous kind of Idolatry.
Afterward he wrought still upon their understanding, in making them (under pretence of two laudable qualities, admiration and gratitude, admiration of any kind of vertue,
Afterwards he wrought still upon their understanding, in making them (under pretence of two laudable qualities, admiration and gratitude, admiration of any kind of virtue,
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'Twere long to shew you the variety of shifts in this kind, which the Devil used to bring in the NONLATINALPHABET of the Gentiles, i. e. their worshipping of many gods.
'Twere long to show you the variety of shifts in this kind, which the devil used to bring in the of the Gentiles, i. e. their worshipping of many God's.
and seeing through the whole World almost, the Doctrine of Christ had so possest men, that he could not hope to bring in his Heathen gods again, he therefore hath one design more on the understanding:
and seeing through the Whole World almost, the Doctrine of christ had so possessed men, that he could not hope to bring in his Heathen God's again, he Therefore hath one Design more on the understanding:
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He raises up in the first Ages of the Church, variety of Heresies concerning the union of his natures, equality of his person with the Father, and the like:
He raises up in the First Ages of the Church, variety of Heresies Concerning the Union of his nature's, equality of his person with the Father, and the like:
Now since at last, reason and truth, and the power of Scripture having out-lived in a good degree, fundamental error in opinion, hath almost expuls'd the Devil out of the head, or upper part of the Soul, the Understanding;
Now since At last, reason and truth, and the power of Scripture having outlived in a good degree, fundamental error in opinion, hath almost Expulsed the devil out of the head, or upper part of the Soul, the Understanding;
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his last plot is on the heel, i. e. the Will and Affections ; and that he hath bruised terribly, according to that Prophecy, Gen. iii. 15. He deals mainly on our manners, and strives to make them, if it be possible, sinful beyond capability of mercy.
his last plot is on the heel, i. e. the Will and Affections; and that he hath Bruised terribly, according to that Prophecy, Gen. iii. 15. He deals mainly on our manners, and strives to make them, if it be possible, sinful beyond capability of mercy.
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he hath wrought more opposition against God, more heresie against Christ in our lives, than ever he was able to do in our doctrine. In a Kingdom, where the custom of the Country and Education hath planted purity of Faith in the Understanding, he there labours to supplant and eradicate Charity and devotion in the will;
he hath wrought more opposition against God, more heresy against christ in our lives, than ever he was able to do in our Doctrine. In a Kingdom, where the custom of the Country and Education hath planted purity of Faith in the Understanding, he there labours to supplant and eradicate Charity and devotion in the will;
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And on this Plot he hath stuck close, and insisted a long while, it being the last and most dangerous stratagem that the policy of Hell can furnish him with, to corrupt, and curse,
And on this Plot he hath stuck close, and insisted a long while, it being the last and most dangerous stratagem that the policy of Hell can furnish him with, to corrupt, and curse,
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and pluck down, and deface the very Fabrick of Godliness, expunge those very notions of Piety, which reason and Scripture hath erected in the Soul. And first,
and pluck down, and deface the very Fabric of Godliness, expunge those very notions of Piety, which reason and Scripture hath erected in the Soul. And First,
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He is in his knowledge sufficiently Catechiz'd in the knowledge of Scripture, and is confident that all its dictates are to be believ'd, and commands practis'd.
He is in his knowledge sufficiently Catechized in the knowledge of Scripture, and is confident that all its dictates Are to be believed, and commands practised.
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Suppose I should tell you, that there are but a few of you that read Scripture to that purpose, that observe any Edict of Piety or Virtue, only because the Scripture hath commanded it.
Suppose I should tell you, that there Are but a few of you that read Scripture to that purpose, that observe any Edict of Piety or Virtue, only Because the Scripture hath commanded it.
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There be many restraints that keep unregenerate men from sinning, a good disposition, religious education, common custom of the place or times where we live, humane laws, and the like;
There be many restraints that keep unregenerate men from sinning, a good disposition, religious education, Common custom of the place or times where we live, humane laws, and the like;
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But who is there amongst us, that being tempted with a fair, lovely, amiable Vice, which he may commit without any regret of his good nature, scandal to his former Carriages, fear or danger of punishment, either future or present, or any other inconvenience;
But who is there among us, that being tempted with a fair, lovely, amiable Vice, which he may commit without any regret of his good nature, scandal to his former Carriages, Fear or danger of punishment, either future or present, or any other inconvenience;
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Who is there, I say, that from the mere awe and respect that he bears to Scripture, retires and calls himself off from that sin which he had otherwise faln into? If I should see all manner of conveniences to sin in one scale, and the bare authority of the Scriptures in the other, quite out-weighing all them with its heaviness, I should then hope that our hearts were Catechiz'd as well as our brains in the acknowledgment of this truth, that Scripture is to be believed and obeyed.
Who is there, I say, that from the mere awe and respect that he bears to Scripture, retires and calls himself off from that since which he had otherwise fallen into? If I should see all manner of conveniences to sin in one scale, and the bore Authority of the Scriptures in the other, quite outweighing all them with its heaviness, I should then hope that our hearts were Catechized as well as our brains in the acknowledgment of this truth, that Scripture is to be believed and obeyed.
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But I much fear me, if I should make an enquiry in every one of our hearts here single, the greatest part of the Jury would bring in an evidence of guilt, that in any our most entire obediences, some other respect casts the Scales:
But I much Fear me, if I should make an enquiry in every one of our hearts Here single, the greatest part of the Jury would bring in an evidence of guilt, that in any our most entire obediences, Some other respect Cast the Scales:
and this is one piece of direct Atheism, that though our Understandings affirm, yet our Will and Affections deny that Scripture is for its own sake to be obeyed.
and this is one piece of Direct Atheism, that though our Understandings affirm, yet our Will and Affections deny that Scripture is for its own sake to be obeyed.
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Secondly, Our brains are well enough advised in the truth of the Doctrine of Gods Essence and Attributes, our Understandings have a distinct conceit of awe and reverence, to answer every notion we have of God;
Secondly, Our brains Are well enough advised in the truth of the Doctrine of God's Essence and Attributes, our Understandings have a distinct conceit of awe and Reverence, to answer every notion we have of God;
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and yet here also our conversation hath its postures of defiance, its scoffs and arts of reviling, as it were to deface and scrape out every of these notions out of our Wills,
and yet Here also our Conversation hath its postures of defiance, its scoffs and arts of reviling, as it were to deface and scrape out every of these notions out of our Wills,
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even in our gravest devotions, as if God were within ken? Without all doubt, in every minute almost of our lives, we demonstrate that we doubt either of his omnipresence to see,
even in our Gravest devotions, as if God were within ken? Without all doubt, in every minute almost of our lives, we demonstrate that we doubt either of his omnipresence to see,
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And if this be not a scoffing, a deluding, a mere contemning of God, to do that without any fear or regret in his sight, which we never offer to attempt before a man,
And if this be not a scoffing, a deluding, a mere contemning of God, to do that without any Fear or regret in his sighed, which we never offer to attempt before a man,
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Our whole life is one continued confutation of this piece of our Faith, our tremblings, our jealousies, our distrusts, our carefulness, our Worldly providence, and importunate carking, our methods and stratagems of thrift and covetousness, and the whole business of our lives in wooing,
Our Whole life is one continued confutation of this piece of our Faith, our tremblings, our jealousies, our distrusts, our carefulness, our Worldly providence, and importunate carking, our methods and stratagems of thrift and covetousness, and the Whole business of our lives in wooing,
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and solliciting, and importuning every power of nature, every trade and art of the World, to succour, to assist and provide for us, are most egregious evidences that we put no trust or confidence in Gods All-sufficiency,
and soliciting, and importuning every power of nature, every trade and art of the World, to succour, to assist and provide for us, Are most egregious evidences that we put no trust or confidence in God's All-sufficiency,
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This very one fashion of ours, in all our distresses, to fly to and call upon all manner of second causes, without any raising or elevating our Eyes or thoughts toward God, from whom cometh our help, plainly shews that God still dwells abroad in Tents:
This very one fashion of ours, in all our Distresses, to fly to and call upon all manner of second Causes, without any raising or elevating our Eyes or thoughts towards God, from whom comes our help, plainly shows that God still dwells abroad in Tents:
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and these are good resolutions, if our practices did not give our Faith the lye, and utterly renounce at the Church Door whatsoever we profest in our Pews.
and these Are good resolutions, if our practices did not give our Faith the lie, and utterly renounce At the Church Door whatsoever we professed in our Pews.
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This very one thing, that he which is our Saviour, shall be our Judge, that he which was crucified, dead, and buried, sits now at the right hand of God,
This very one thing, that he which is our Saviour, shall be our Judge, that he which was Crucified, dead, and buried, sits now At the right hand of God,
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If the story of Christ coming to judgment, set down in the xxv. of Matthew after the 30. Verse, had ever entred through the doors of our Ears to the inward Closets of our hearts, 'tis impossible but we should observe and practise that one single duty there required of us.
If the story of christ coming to judgement, Set down in the xxv. of Matthew After the 30. Verse, had ever entered through the doors of our Ears to the inward Closets of our hearts, it's impossible but we should observe and practise that one single duty there required of us.
or are committed to our care, seasonable reproof, according to that excellent place, Lev. xix. 17. Thou shalt not hate thy brother in thine heart, but in any wise reprove him:
or Are committed to our care, seasonable reproof, according to that excellent place, Lev. xix. 17. Thou shalt not hate thy brother in thine heart, but in any wise reprove him:
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a care of carrying our selves that we may not scandal, or injure, or offer violence to the Soul and tender Conscience of him that is flexible to follow us into any riot:
a care of carrying our selves that we may not scandal, or injure, or offer violence to the Soul and tender Conscience of him that is flexible to follow us into any riot:
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so utterly defaced, and blotted out in the whole course of our lives, that it seems we never expect that Christ in his Majesty as a Judge, whom we apprehend,
so utterly defaced, and blotted out in the Whole course of our lives, that it seems we never expect that christ in his Majesty as a Judge, whom we apprehend,
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Beloved, till by some severe hand held over our lives, and particularly by the daily study and exercise of some work of mercy or other, we demonstrate the sincerity of our belief;
beloved, till by Some severe hand held over our lives, and particularly by the daily study and exercise of Some work of mercy or other, we demonstrate the sincerity of our belief;
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the Saints on Earth, and Angels in Heaven, will shrewdly suspect, that we do only say over that part of our Creed, that we believe only that which is for our turn, the sufferings and satisfactions of Christ, which cost us nothing,
the Saints on Earth, and Angels in Heaven, will shrewdly suspect, that we do only say over that part of our Creed, that we believe only that which is for our turn, the sufferings and satisfactions of christ, which cost us nothing,
Briefly, whosoever neglects or takes no notice of this duty of exercising works of mercy, whatsoever he brags of in his theory or speculation, in his heart either denies or contemns Christ as Judge,
Briefly, whosoever neglects or Takes no notice of this duty of exercising works of mercy, whatsoever he brags of in his theory or speculation, in his heart either Denies or contemns christ as Judge,
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and 'tis well we have all conn'd his name there, for otherwise I should much fear that it would be said of many nominal Christians, what is reported of the Ephesian Disciples, Acts xix. 2. They have not so much as heard whether there be an Holy Ghost or no.
and it's well we have all conned his name there, for otherwise I should much Fear that it would be said of many nominal Christians, what is reported of the Ephesian Disciples, Acts xix. 2. They have not so much as herd whither there be an Holy Ghost or no.
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or gift, or ability to beg of him in the business of their Salvation, but mention him only for fashion sake, not that they ever think of preparing their Bodies or Souls to be Temples worthy to entertain him, not that they ever look after the earnest of the spirit in their hearts, 2 Cor. i. 22. Further yet, how many better learned amongst us, do not yet in our lives acknowledge him in that Epithet annext to his title, the Holy Ghost, i. e.
or gift, or ability to beg of him in the business of their Salvation, but mention him only for fashion sake, not that they ever think of preparing their Bodies or Souls to be Temples worthy to entertain him, not that they ever look After the earnest of the Spirit in their hearts, 2 Cor. i. 22. Further yet, how many better learned among us, do not yet in our lives acknowledge him in that Epithet annexed to his title, the Holy Ghost, i. e.
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not only eminently in himself holy, but causally, producing the same quality in us, from thence called the sanctifying and renewing spirit? How do we for the most part fly from,
not only eminently in himself holy, but causally, producing the same quality in us, from thence called the sanctifying and renewing Spirit? How do we for the most part fly from,
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and abandon, and resist, and so violently deny him, when he once appears to us in this Attribute? When he comes to sanctifie us, we are not patient of so much sowreness,
and abandon, and resist, and so violently deny him, when he once appears to us in this Attribute? When he comes to sanctify us, we Are not patient of so much sourness,
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or importune the assistance of this Spirit? In summ, 'twas a shrewd Speech of the Fathers, which will cast many fair out-sides at the bar for Atheists, That the life of an unregenerate man is but the life of an Heathen, and that 'tis our Regeneration only that raises us up NONLATINALPHABET, from being still mere Gentiles. He that believes in his Creed the Person,
or importune the assistance of this Spirit? In sum, 'twas a shrewd Speech of the Father's, which will cast many fair outsides At the bar for Atheists, That the life of an unregenerate man is but the life of an Heathen, and that it's our Regeneration only that raises us up, from being still mere Gentiles. He that believes in his Creed the Person,
nay, understands in the Schools the Attributes and gifts of the Holy Ghost, and yet sees them only in the fountain, neither finds nor seeks for any effects of them in his own Soul;
nay, understands in the Schools the Attributes and Gifts of the Holy Ghost, and yet sees them only in the fountain, neither finds nor seeks for any effects of them in his own Soul;
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You believe the forgiveness of sins, but I hope, not absolutely, that the sufferings of Christ shall effectually clear every mans score at the day of Judgment:
You believe the forgiveness of Sins, but I hope, not absolutely, that the sufferings of christ shall effectually clear every men score At the day of Judgement:
well then, it must be meant only of those that by repentance and faith are grafted into Christ, and shall appear at that great Marriage in a wedding garment, which shall be acknowledged the livery and colours of the Lamb. But do our lives ever stand to this explication,
well then, it must be meant only of those that by Repentance and faith Are grafted into christ, and shall appear At that great Marriage in a wedding garment, which shall be acknowledged the livery and colours of the Lamb. But doe our lives ever stand to this explication,
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and restriction of the Article? Do they ever expect this beloved remission by performing the condition of repentance? Do we ever go about to make our selves capable of receiving this mercy conditionally offer'd us? Nay, do we not by our wilful stupidity,
and restriction of the Article? Do they ever expect this Beloved remission by performing the condition of Repentance? Do we ever go about to make our selves capable of receiving this mercy conditionally offered us? Nay, do we not by our wilful stupidity,
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and utterly abandon those means which must bring home this remission to us? The truth is, our Faith runs only on general terms, we are willing to lay all our sins on Christs shoulders,
and utterly abandon those means which must bring home this remission to us? The truth is, our Faith runs only on general terms, we Are willing to lay all our Sins on Christ shoulders,
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This requires the humiliation of the whole man, the spirit of bondage for a while, afterwards a second purity and virginity of the Soul recovered by repentance, and then a soberly grounded faith and confidence,
This requires the humiliation of the Whole man, the Spirit of bondage for a while, afterwards a second purity and virginity of the Soul recovered by Repentance, and then a soberly grounded faith and confidence,
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And till this piece of our Creed be thus explained and interpreted in our conversation, we remain but confident Atheists, not able to perswade any body that hears us, that indeed we believe what we profess.
And till this piece of our Creed be thus explained and interpreted in our Conversation, we remain but confident Atheists, not able to persuade any body that hears us, that indeed we believe what we profess.
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our whole carriage, both in the choice and observance of our Religion, shew that we do not depend on it, that we put no confidence in the Resurrection.
our Whole carriage, both in the choice and observance of our Religion, show that we do not depend on it, that we put no confidence in the Resurrection.
We should scorn to take notice of so poor a thing as profit or convenience is, in a matter of so high importance, knowing and expecting that our reward shall be great in Heaven. This one thought of a Resurrection,
We should scorn to take notice of so poor a thing as profit or convenience is, in a matter of so high importance, knowing and expecting that our reward shall be great in Heaven. This one Thought of a Resurrection,
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and an infinite reward of any faithful undertaking of ours, would make us disdain, and almost be afraid of any temporal recompence for our worship of God,
and an infinite reward of any faithful undertaking of ours, would make us disdain, and almost be afraid of any temporal recompense for our worship of God,
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and yet we in the stupidity of Atheistical hearts, are so improvidently covetous, so hasty and impatient in our Religion, that unless some present gain allure and draw us, we have no manner of life,
and yet we in the stupidity of Atheistical hearts, Are so improvidently covetous, so hasty and impatient in our Religion, that unless Some present gain allure and draw us, we have no manner of life,
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or spirit, or alacrity to this, as we count it, unprofitable service of God. The least incumbrance in the world will fright us from the greatest forwardness, and nimbleness, and activity in Religion:
or Spirit, or alacrity to this, as we count it, unprofitable service of God. The least encumbrance in the world will fright us from the greatest forwardness, and nimbleness, and activity in Religion:
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and the least appearance of promotion, or other like encouragement, will produce and raise in us these affections and expressions of zeal, which the expectation of the resurrection could never work in us.
and the least appearance of promotion, or other like encouragement, will produce and raise in us these affections and expressions of zeal, which the expectation of the resurrection could never work in us.
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Our religion is somewhat like that of the Samaritans ; before Christs time, either Jews or Heathens, according as their King Antiochus would have them;
Our Religion is somewhat like that of the Samaritans; before Christ time, either jews or heathens, according as their King Antiochus would have them;
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So when the Goths and Vandals over-run Italy, and (whether upon good affection or compulsion from God, I know not) spared them that fled to the Basilica in Rome, the place where the Christians exercised:
So when the Gothis and Vandals overrun Italy, and (whither upon good affection or compulsion from God, I know not) spared them that fled to the Basilica in Room, the place where the Christians exercised:
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then, I say, they which formerly persecuted the Christians, now bore them Company very friendly to their Churches, and to save their lives fled to the Temple for a refuge, which before they abomin'd;
then, I say, they which formerly persecuted the Christians, now boar them Company very friendly to their Churches, and to save their lives fled to the Temple for a refuge, which before they abomined;
and made use of Christianity for their safe-guard, which they would not own for their religion, and hurried to that Sanctuary for their lives, which they would not visit for their Souls. The condition of our Religion is like that which is upbraided to Ephraim, Hos. x. 11. Ephraim is like an Heifer that loveth to tread out the Corn.
and made use of Christianity for their safeguard, which they would not own for their Religion, and hurried to that Sanctuary for their lives, which they would not visit for their Souls. The condition of our Religion is like that which is upbraided to Ephraim, Hos. x. 11. Ephraim is like an Heifer that loves to tread out the Corn.
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This plainly demonstrates, that however our theory be possest, our practice places no trust, no confidence, no assurance in that part of our Creed, the resurrection. Again, 'twas an excellent argument to perswade doubtful Christians in the youth and non-age of the Church, of the certainty of the Resurrection, that religious men,
This plainly demonstrates, that however our theory be possessed, our practice places no trust, no confidence, no assurance in that part of our Creed, the resurrection. Again, 'twas an excellent argument to persuade doubtful Christians in the youth and nonage of the Church, of the certainty of the Resurrection, that religious men,
and those whom undoubtedly God loved, were full of sufferings in this World, and lived and died many of them without any expression of Gods favour to them, which made them certainly to conclude, that no doubt God hath some other course to exhibit himself in the riches of his mercy to them;
and those whom undoubtedly God loved, were full of sufferings in this World, and lived and died many of them without any expression of God's favour to them, which made them Certainly to conclude, that no doubt God hath Some other course to exhibit himself in the riches of his mercy to them;
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and though God kill us, yet trust in him, and be able to see through Death, in a trust That our Redeemer lives, and that with these eyes we shall behold him ;
and though God kill us, yet trust in him, and be able to see through Death, in a trust That our Redeemer lives, and that with these eyes we shall behold him;
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but for all our Creed, we still fly out into all outrages of passion and ecstacies of impatience, we plainly betray our selves men of this present World, whose happiness or misery is only that which is temporary,
but for all our Creed, we still fly out into all outrages of passion and ecstasies of impatience, we plainly betray our selves men of this present World, whose happiness or misery is only that which is temporary,
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yet either for the awe they bore to vertue, or fear of disgrace after death, kept themselves more regularly, lived more carefully, than many of us Christians.
yet either for the awe they boar to virtue, or Fear of disgrace After death, kept themselves more regularly, lived more carefully, than many of us Christians.
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and before our Eyes, are not able by the perspective of faith to behold that which easily we might, all our wants relieved, all our injuries revenged, all our wounds bound up, in the day of the Resurrection:
and before our Eyes, Are not able by the perspective of faith to behold that which Easily we might, all our Wants relieved, all our injuries revenged, all our wounds bound up, in the day of the Resurrection:
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and whilst we do thus, what do we but act the part of these Atheists here in my Text, scoffing and saying, Where is the promise •f his coming, in the next Verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare, is but a piece of cowardly Atheism, either a denying or mocking at the Resurrection.
and while we do thus, what do we but act the part of these Atheists Here in my Text, scoffing and saying, Where is the promise •f his coming, in the next Verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare, is but a piece of cowardly Atheism, either a denying or mocking At the Resurrection.
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Every sigh is a scoff, every groan a gibe, every fear a sly art of laughing at the stupidity of those who depend upon the fulfilling of the promise of his coming.
Every sighs is a scoff, every groan a gibe, every Fear a sly art of laughing At the stupidity of those who depend upon the fulfilling of the promise of his coming.
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we mannage our selves with so little understanding, that any Spectator would judge by our actions, that 'tis no injury to compare us to the beasts that perish and never return again.
we manage our selves with so little understanding, that any Spectator would judge by our actions, that it's not injury to compare us to the beasts that perish and never return again.
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Certainly if we had any design upon Heaven or another life, we would here make some provision for it, Make our selves friends of our unrighteous Mammon, that when we fail, they may receive us into everlasting habitations, i. e.
Certainly if we had any Design upon Heaven or Another life, we would Here make Some provision for it, Make our selves Friends of our unrighteous Mammon, that when we fail, they may receive us into everlasting habitations, i. e.
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use those good things that God hath given us, with some kind of providence, that they may stand us in stead when we have need of them, i. e. not only as instruments to sin (for that is to get us more Enemies) but as harbingers to be sent before us to Heaven. 'Twas a bitter sarcasm of the fool to the Abbot on his Death-Bed, that the Abbot deserved his staff,
use those good things that God hath given us, with Some kind of providence, that they may stand us in stead when we have need of them, i. e. not only as Instruments to sin (for that is to get us more Enemies) but as harbingers to be sent before us to Heaven. 'Twas a bitter sarcasm of the fool to the Abbot on his Death-Bed, that the Abbot deserved his staff,
as being the verier Fool of the two, that being straight to die, to remove his Tent to another World, he had sent none of his houshold-stuff before him.
as being the verier Fool of the two, that being straight to die, to remove his Tent to Another World, he had sent none of his Household stuff before him.
The truth is, we live generally as men that would be very angry, much displeased if any should perswade us there were a Resurrection, the very mentioning of it to us, might seem to upbraid our ordinary practices, which have nothing but the darkness of death,
The truth is, we live generally as men that would be very angry, much displeased if any should persuade us there were a Resurrection, the very mentioning of it to us, might seem to upbraid our ordinary practices, which have nothing but the darkness of death,
I may justly say, that many ignorant Heathens, which were confident there was nothing beyond this life, expected certainly with death to be annihilated, and turn again into a perpetual nothing;
I may justly say, that many ignorant heathens, which were confident there was nothing beyond this life, expected Certainly with death to be annihilated, and turn again into a perpetual nothing;
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And this is an horrid accusation, that will lie very heavy upon us, that against so many illuminated understandings, the ignorance of the Gentiles should rise up in judgment,
And this is an horrid accusation, that will lie very heavy upon us, that against so many illuminated understandings, the ignorance of the Gentiles should rise up in judgement,
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and, as the Text saith, Not to suffer sin upon thy neighbour, especially so sly a covert lurking sin as this of Atheism, which few can discern in themselves.
and, as the Text Says, Not to suffer since upon thy neighbour, especially so sly a covert lurking since as this of Atheism, which few can discern in themselves.
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Seeing that the Devils policy of deluding, and bewitching, and distorting our Ʋnderstandings, either with variety of false gods, or Heresies raised upon the true, is now almost clearly out-dated,
Seeing that the Devils policy of deluding, and bewitching, and distorting our Ʋnderstandings, either with variety of false God's, or Heresies raised upon the true, is now almost clearly outdated,
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There is not now so much danger to be feared from the inrode of Hereticks in opinion, as in practice, not so much Atheism to be dreaded from the infidelity of our brains,
There is not now so much danger to be feared from the inroad of Heretics in opinion, as in practice, not so much Atheism to be dreaded from the infidelity of our brains,
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And therefore our chiefest Frontiers and Fortifications must be set up before that part of the Soul, our most careful Watch and Sentinel placed upon our affections,
And Therefore our chiefest Frontiers and Fortifications must be Set up before that part of the Soul, our most careful Watch and Sentinel placed upon our affections,
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When we find God's Essence and Attributes reviled and scoffed at in our conversation, his omnipresence contemned by our confidence in sinning, and argued against by our banishing God out of all our thoughts, his all-sufficiency doubted of by our distrusts, and our scorn to depend upon it:
When we find God's Essence and Attributes reviled and scoffed At in our Conversation, his omnipresence contemned by our confidence in sinning, and argued against by our banishing God out of all our thoughts, his All-sufficiency doubted of by our distrusts, and our scorn to depend upon it:
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When we perceive that our carriages do fall off at this part of our belief in Christ, that he shall come again to be our Judge, and by our neglect of those works especially of mercy, which he shall then require of us, shew that indeed we expect him not,
When we perceive that our carriages do fallen off At this part of our belief in christ, that he shall come again to be our Judge, and by our neglect of those works especially of mercy, which he shall then require of us, show that indeed we expect him not,
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IT is an excellent observation of Aristotles, that rich men are naturally most contumelious, most given to abuse and deride others, which he expresses thus, in the seventh of his Pol. NONLATINALPHABET.
IT is an excellent observation of Aristotle, that rich men Are naturally most contumelious, most given to abuse and deride Others, which he Expresses thus, in the seventh of his Pol..
that whatever contentments any other sort of people can glory or delight in, is but some imaginary, slight, poor happiness that men are fain to solace themselves withal, to keep them from melancholy, all far enough below the size of their felicity, which all agreeable circumstances have conspired to make exactly complete.
that whatever contentment's any other sort of people can glory or delight in, is but Some imaginary, slight, poor happiness that men Are fain to solace themselves withal, to keep them from melancholy, all Far enough below the size of their felicity, which all agreeable Circumstances have conspired to make exactly complete.
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Hence is it, that you shall ordinarily observe the rich man, in this confidence of his opinion, that no man is happy but himself, either contemn or pity the poverty,
Hence is it, that you shall ordinarily observe the rich man, in this confidence of his opinion, that no man is happy but himself, either contemn or pity the poverty,
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and improvidence, and perhaps the sottishness of such Spirits, that can rejoice or boast in the possession of Wisdom, knowledge, nay even of Gods graces ;
and improvidence, and perhaps the sottishness of such Spirits, that can rejoice or boast in the possession of Wisdom, knowledge, nay even of God's graces;
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for saith Aristotle, NONLATINALPHABET. Money is reckoned the price of all things else, that which can easily purchase whatever else we can stand in need of;
for Says Aristotle,. Money is reckoned the price of all things Else, that which can Easily purchase whatever Else we can stand in need of;
and therefore the rich man, if he could think Learning and Religion worth any thing, having his money by him, (which is in effect every thing,) thinks he can call for them when he pleases.
and Therefore the rich man, if he could think Learning and Religion worth any thing, having his money by him, (which is in Effect every thing,) thinks he can call for them when he Pleases.
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Let silly beggars boast of the contents of Wisdom, or hopes of Heaven, at mihi plaudo domi, his Coffers at home are better Companions than all the melancholy of Books,
Let silly beggars boast of the contents of Wisdom, or hope's of Heaven, At mihi plaudo At Home, his Coffers At home Are better Sodales than all the melancholy of Books,
He hath learnt by experience, that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands, to delude, and cozen, and comfort Beggars:
He hath learned by experience, that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands, to delude, and cozen, and Comfort Beggars:
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his glory, and pride, and riches, are happiness indeed, and whatever else the poverty of the World can boast of, are objects not of his envy but his scorn.
his glory, and pride, and riches, Are happiness indeed, and whatever Else the poverty of the World can boast of, Are objects not of his envy but his scorn.
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What we have hitherto noted to you concerning the rich man, is applyable on the same grounds to any sort of people which have fixt upon any worldly content,
What we have hitherto noted to you Concerning the rich man, is appliable on the same grounds to any sort of people which have fixed upon any worldly content,
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and from whom he expects all his good Fortune, that hath fixt his Pillars, and cast his Anchor, and is peremptorily constant in his course, that he is resolved for ever to walk in:
and from whom he expects all his good Fortune, that hath fixed his Pillars, and cast his Anchor, and is peremptorily constant in his course, that he is resolved for ever to walk in:
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and only observes the wayes of virtue, and Religion, to hate and laugh at them: and the farther he walks, the deeper he is engaged in this humor of self-content,
and only observes the ways of virtue, and Religion, to hate and laugh At them: and the farther he walks, the Deeper he is engaged in this humour of self-content,
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For this is the force and implicite argument, covertly contained in the close of these words, There shall come in the last days, scoffers, &c. i. e. this resolution to walk on in their own Lusts, hath brought them to this pitch of Atheism, to scoff and deride both God and goodness. There shall, &c. We have heretofore divided these words, and in them observed and handled already the sin of Atheism, together with the subjects in which it works, Christians of the last times, noted from this prophetick Speech, There shall come in the last dayes Scoffers.
For this is the force and implicit argument, covertly contained in the close of these words, There shall come in the last days, scoffers, etc. i. e. this resolution to walk on in their own Lustiest, hath brought them to this pitch of Atheism, to scoff and deride both God and Goodness. There shall, etc. We have heretofore divided these words, and in them observed and handled already the since of Atheism, together with the subject's in which it works, Christians of the last times, noted from this prophetic Speech, There shall come in the last days Scoffers.
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their stupid perseverance in those dark wayes, in that black Tophet on Earth, habituate custom of sinning, had so thickned their sight, had drawn such a film over their Eyes, that in the judgment of divine affairs, they were stark blind:
their stupid perseverance in those dark ways, in that black Tophet on Earth, habituate custom of sinning, had so thickened their sighed, had drawn such a film over their Eyes, that in the judgement of divine affairs, they were stark blind:
they were well enough acquainted with their own paths, they could walk them blindfold, and therefore had more wit than forsake the road for a nearer by-way.
they were well enough acquainted with their own paths, they could walk them blindfold, and Therefore had more wit than forsake the road for a nearer byway.
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The issue of all is this, that a voluptuous course of life is a great promoter and advancer of Atheism: there had never been so many Scoffers in the World, had there not been also those that were resolute to walk after their own Lusts.
The issue of all is this, that a voluptuous course of life is a great promoter and advancer of Atheism: there had never been so many Scoffers in the World, had there not been also those that were resolute to walk After their own Lusts.
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In the first Verse of the Psalms, there be steps, and rounds, and gradations of a Sinner specified, 1. Walking in the counsel of the ungodly, 2. Standing in the way of sinners, 3. Sitting in the seat of the scorner:
In the First Verse of the Psalms, there be steps, and rounds, and gradations of a Sinner specified, 1. Walking in the counsel of the ungodly, 2. Standing in the Way of Sinners, 3. Sitting in the seat of the scorner:
This deliberate walking in the wayes, and with the Companions and contrivers of ungodliness, this partaking and prosecuting of the counsels, the enjoying this familiarity with sin, proves a strong engagement to continue and persevere, and delight in its acquaintance.
This deliberate walking in the ways, and with the Sodales and contrivers of ungodliness, this partaking and prosecuting of the Counsels, the enjoying this familiarity with since, Proves a strong engagement to continue and persevere, and delight in its acquaintance.
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and that is standing in the way of sinners, continuing in a still, sober, quiet, stupid tranquillity of sinning, standing like a Mercury 's Post in the midst of a rode, never removed or stirred an inch,
and that is standing in the Way of Sinners, Continuing in a still, Sobrium, quiet, stupid tranquillity of sinning, standing like a Mercury is Post in the midst of a road, never removed or stirred an inch,
and sinning imperiously, commanding every Spectator to follow his example of scoffing at God and goodness. 2. In cathedrâ, as a seat of authority, sinning doctorally,
and sinning imperiously, commanding every Spectator to follow his Exampl of scoffing At God and Goodness. 2. In cathedrâ, as a seat of Authority, sinning doctorally,
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And thirdly in cathedrâ, as a seat of rest, and ease, and pleasure, which he is resolved never to rise out of, which he hath reposed himself in, that he may laugh at ease,
And Thirdly in cathedrâ, as a seat of rest, and ease, and pleasure, which he is resolved never to rise out of, which he hath reposed himself in, that he may laugh At ease,
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And for the most part indeed he proves as bad as his resolution, having once given himself this licence of laughing at and deriding Religion, he seldom ever recovers himself to a sober countenance,
And for the most part indeed he Proves as bad as his resolution, having once given himself this licence of laughing At and deriding Religion, he seldom ever recovers himself to a Sobrium countenance,
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Thus you see, that walking in the steps, and standing in the way, i. e. following the commands of their own lusts, they are soon arrived to the pitch of Atheists, to the chair of scorners ;
Thus you see, that walking in the steps, and standing in the Way, i. e. following the commands of their own Lustiest, they Are soon arrived to the pitch of Atheists, to the chair of Scorner's;
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but I have formerly proved, that there be some lower, tamer, secret degrees of Atheism, which every man may chance to spy in some angle or corner of his Soul, some implicite artificial ways of scoffing,
but I have formerly proved, that there be Some lower, tamer, secret Degrees of Atheism, which every man may chance to spy in Some angle or corner of his Soul, Some implicit artificial ways of scoffing,
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an Eye-sore to others, and cumbersom to themselves: those accessions which in other people extend themselves proportionably in length, and breadth, in height,
an Eyesore to Others, and cumbersome to themselves: those accessions which in other people extend themselves proportionably in length, and breadth, in height,
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Thus is it with those whose affections are not ruled, and restrained in order, and within limits, are not swathed and kept in, have not some set terms of temperance,
Thus is it with those whose affections Are not ruled, and restrained in order, and within Limits, Are not swathed and kept in, have not Some Set terms of temperance,
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unless the spirit vouchsafe to come down and contract, and call it into bounds, it will encrease beyond all proportion, beyond all acknowledgment of God or Religion.
unless the Spirit vouchsafe to come down and contract, and call it into bounds, it will increase beyond all proportion, beyond all acknowledgment of God or Religion.
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yet Deus firmavit Aquas, God hath made a Firmament betwixt the waters, as he did Gen. i. 7. i. e. he hath establisht it, and given it a consistency, that it should not flow or pour it self out beyond its place.
yet Deus firmavit Aquas, God hath made a Firmament betwixt the waters, as he did Gen. i. 7. i. e. he hath established it, and given it a consistency, that it should not flow or pour it self out beyond its place.
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or considers, or consults, but rushes head-long into all inordinacy, having neither the reins of reason nor God to keep it in, it never thinks of either of them,
or considers, or consults, but Rushes headlong into all inordinacy, having neither the reins of reason nor God to keep it in, it never thinks of either of them,
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Nay we need not speak so mercifully of it, this very licentiousness is the actual renouncing of Religion, this very walking after their own lusts, is not only a motive to this sin of scoffing, but the very sin it self.
Nay we need not speak so mercifully of it, this very licentiousness is the actual renouncing of Religion, this very walking After their own Lustiest, is not only a motive to this since of scoffing, but the very since it self.
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A false Conception in the Womb, is only a rude, confused, ugly Chaos, a meer lump of flesh, of no kind of figure or resemblance, gives only disappointment, danger,
A false Conception in the Womb, is only a rude, confused, ugly Chaos, a mere lump of Flesh, of no kind of figure or resemblance, gives only disappointment, danger,
Only 'tis Religion must take him up, must smooth and dress him over, and according to its Etymon, must religare, swathe and bind up this loose piece of flesh, must animate and inform him, must reduce him to some set form of Christianity,
Only it's Religion must take him up, must smooth and dress him over, and according to its Etymon, must religare, swath and bind up this lose piece of Flesh, must animate and inform him, must reduce him to Some Set from of Christianity,
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But not to deal any longer upon simile's, lest we seem to confound and perplex a truth by explaining it, I told you the licentious voluptuous life was it self perfect Heathenism. For can you imagine a man to be any but a Gentile, who hath abandoned all love, all awe, all fear, all care of God (any one of which would much contract and draw him into compass) who hath utterly put off every garb of a Christian, who hath enjoy'd the reins so long, that now he is not sensible,
But not to deal any longer upon simile's, lest we seem to confound and perplex a truth by explaining it, I told you the licentious voluptuous life was it self perfect Heathenism. For can you imagine a man to be any but a Gentile, who hath abandoned all love, all awe, all Fear, all care of God (any one of which would much contract and draw him into compass) who hath utterly put off every garb of a Christian, who hath enjoyed the reins so long, that now he is not sensible,
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and had its special Temple erected for its Worship. So that do but imagine one of them every day worshipping every God whom he acknowledged, in its several Oratory, spending his whole life,
and had its special Temple erected for its Worship. So that do but imagine one of them every day worshipping every God whom he acknowledged, in its several Oratory, spending his Whole life,
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and that too little too, in running from one Temple to another, and you have described our licentious man posting on perpetually to his sensual devotions, worshipping, adoring,
and that too little too, in running from one Temple to Another, and you have described our licentious man posting on perpetually to his sensual devotions, worshipping, adoring,
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And then certainly a licentious life is a perpetual Idolatry, a supineness, and proneness, and incurvation of the Soul to somewhat that deserves to be called an Idol, i. e. either in St. Pauls acceptation of it, nothing (an Idol is nothing, 1 Cor. viii. 4. ) or else in the most honourable signification, only an Image, or some rude likeness or representation of God.
And then Certainly a licentious life is a perpetual Idolatry, a supineness, and proneness, and incurvation of the Soul to somewhat that deserves to be called an Idol, i. e. either in Saint Paul's acceptation of it, nothing (an Idol is nothing, 1 Cor. viii. 4.) or Else in the most honourable signification, only an Image, or Some rude likeness or representation of God.
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We are the Image of God our selves, and whatsoever is below us, is but an imperfect draught of him, containing some lineaments, some confused resemblances of his power which created them, have no being of their own,
We Are the Image of God our selves, and whatsoever is below us, is but an imperfect draught of him, containing Some lineaments, Some confused resemblances of his power which created them, have no being of their own,
And therefore every love, every bowe, every cringe which we make to any Creature, is the wooing and worshipping of an Image at best, in plain terms of an Idol, nothing.
And Therefore every love, every bow, every cringe which we make to any Creature, is the wooing and worshipping of an Image At best, in plain terms of an Idol, nothing.
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What degree then of Idolatry have they attained to, who every minute of their lives bowe down and worship, make it their trade and calling for ever to be a solliciting some pleasure or other? Some exquisite piece of sensuality to bless and make them happy, which have no other shrines to set up,
What degree then of Idolatry have they attained to, who every minute of their lives bow down and worship, make it their trade and calling for ever to be a soliciting Some pleasure or other? some exquisite piece of sensuality to bless and make them happy, which have no other shrines to Set up,
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like those Trees which the Papists talk of, which by bowing to our Ladies House, when in walks by the Wood toward Loretto, have ever since stood stooping.
like those Trees which the Papists talk of, which by bowing to our Ladies House, when in walks by the Wood towards Loretto, have ever since stood stooping.
the walking after his own lusts, becomes a scoffer, the licentious man proceeded Atheist, and that with ease, his very voluptuous life is a kind of Atheism;
the walking After his own Lustiest, becomes a scoffer, the licentious man proceeded Atheist, and that with ease, his very voluptuous life is a kind of Atheism;
You may suppose a man distempered or weak, which is a privation of health, and yet suppose him pretty healthy, as long as his natural strength is able to overcome it;
You may suppose a man distempered or weak, which is a privation of health, and yet suppose him pretty healthy, as long as his natural strength is able to overcome it;
but can you suppose a man in a violent feaver actually upon him, and yet still imagine him in perfect health? Thus is it with a Sinner, who hath given himself over to the tyranny,
but can you suppose a man in a violent fever actually upon him, and yet still imagine him in perfect health? Thus is it with a Sinner, who hath given himself over to the tyranny,
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and impotency of his lusts, he hath utterly put off all degrees, all sparks of any habit of Religion, according to that of our Saviour, You cannot serve God and Mammon, where Mammon signifying in a vast extent, the god of this World, imports all lusts, all earthly vanities, which any habituate Sinner deifies.
and impotency of his Lustiest, he hath utterly put off all Degrees, all sparks of any habit of Religion, according to that of our Saviour, You cannot serve God and Mammon, where Mammon signifying in a vast extent, the god of this World, imports all Lustiest, all earthly vanities, which any habituate Sinner deifies.
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Secondly, Every habit notes a delight, an acquiescence, and joy in enjoying of that, which through many actions, perhaps some brunts and rubs, he hath at last arrived to.
Secondly, Every habit notes a delight, an acquiescence, and joy in enjoying of that, which through many actions, perhaps Some brunts and rubs, he hath At last arrived to.
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Now this delight and contentation, that it may be complete, is impatient of any other incumbrance, which at any time may come in, to interrupt or disorder it.
Now this delight and contentation, that it may be complete, is impatient of any other encumbrance, which At any time may come in, to interrupt or disorder it.
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and then resolves to enjoy the happiness and fruits of learning, in the quiet and rest of a perpetual contemplation, is impatient if any piece of ignorance cross or thwart him in his walk, hee'l to his Books again,
and then resolves to enjoy the happiness and fruits of learning, in the quiet and rest of a perpetual contemplation, is impatient if any piece of ignorance cross or thwart him in his walk, he'll to his Books again,
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if he do but meet with any jar, if he feel any pluck or twinge from his Conscience, any grudge or compunction of the spirit within him, any spark or heat,
if he do but meet with any jar, if he feel any pluck or twinge from his Conscience, any grudge or compunction of the Spirit within him, any spark or heat,
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or warmth of re•igious fear in his breast, hee'l never rest till he hath abandoned it, he is impatient of such a qualm of godliness, he must needs put it over, he is sick at heart till he hath disgorged himself of this choler,
or warmth of re•igious Fear in his breast, he'll never rest till he hath abandoned it, he is impatient of such a qualm of godliness, he must needs put it over, he is sick At heart till he hath disgorged himself of this choler,
and they do not return to their content, they are not pleased again, till they have gotten him into their inquisition, to examine him with despightfulness and torture, ver. 19. Thus do they abhor and stifle,
and they do not return to their content, they Are not pleased again, till they have got him into their inquisition, to examine him with despightfulness and torture, ver. 19. Thus do they abhor and stifle,
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because the holiness of the one, is an Exprobration to their prophaneness, and the other was a pang of Conscience, made as it were on purpose by God to reprove their thoughts.
Because the holiness of the one, is an Exprobration to their profaneness, and the other was a pang of Conscience, made as it were on purpose by God to reprove their thoughts.
Thirdly, This walking in the Text, though it be with some motion, yet it is a slow one, a kind of walking in ones sleep, or that of a Melancholy Man, that can walk till he be wet through,
Thirdly, This walking in the Text, though it be with Some motion, yet it is a slow one, a kind of walking in ones sleep, or that of a Melancholy Man, that can walk till he be wet through,
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he is grown even a passive to his lusts, he doth not so much act as suffer them, he walks on snorting in his rode, do what you can, you shall neither turn nor wake him.
he is grown even a passive to his Lustiest, he does not so much act as suffer them, he walks on snorting in his road, do what you can, you shall neither turn nor wake him.
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Now this slow, drowsy, unactive habit, begets a kind of numness in him, a sluggish, sullen stupidity over all his faculties, that even a spur or goad cannot rouze him;
Now this slow, drowsy, unactive habit, begets a kind of numbness in him, a sluggish, sullen stupidity over all his faculties, that even a spur or goad cannot rouse him;
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He that tells him of Religion, or God, or Virtue, is as he that waketh one from a sound sleep: he that telleth such a Fool a tale of Wisdom, speaketh to one in a slumber, and when he hath told his tale, he will say, What is the matter? Ecclus. xxii. 8.
He that tells him of Religion, or God, or Virtue, is as he that waketh one from a found sleep: he that Telleth such a Fool a tale of Wisdom, speaks to one in a slumber, and when he hath told his tale, he will say, What is the matter? Ecclus xxii. 8.
And all this while methinks I have but talkt to your Ears: Now that your hearts and affections may pertake of the sound, that the softer waxy part of you, may receive some impression from this Discourse, let us close all with an Application.
And all this while methinks I have but talked to your Ears: Now that your hearts and affections may partake of the found, that the Softer waxy part of you, may receive Some impression from this Discourse, let us close all with an Application.
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And first, from the guilt and dangerous condition of a licentious life, to labour by all means possible to keep out of it. He that is once engaged in it, goes on with a great deal of content,
And First, from the guilt and dangerous condition of a licentious life, to labour by all means possible to keep out of it. He that is once engaged in it, Goes on with a great deal of content,
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and in the midst of his pleasures on the one side, and carnal security on the other, his Ʋnderstanding, and Will, and Senses are lull'd into a Lethargy ;
and in the midst of his pleasures on the one side, and carnal security on the other, his Ʋnderstanding, and Will, and Senses Are lulled into a Lethargy;
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he never imagines, never dreams of any fear, or danger, either God, or Devil. O what a lamentable woful estate is it, to be thus sick beyond a sense of our Disease, to be so near a spiritual death,
he never imagines, never dreams of any Fear, or danger, either God, or devil. O what a lamentable woeful estate is it, to be thus sick beyond a sense of our Disease, to be so near a spiritual death,
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Again, we are wont to say, that custom is another nature, and those things which we have brought our selves up to, we can as ill put off, as our constitution, or disposition.
Again, we Are wont to say, that custom is Another nature, and those things which we have brought our selves up to, we can as ill put off, as our constitution, or disposition.
If he be once advanced to this pitch of sin, to be walking after his own lusts, he may possibly be driven back with a storm, or thunder: but he will hardly give over his walk, hee'l forward again,
If he be once advanced to this pitch of since, to be walking After his own Lustiest, he may possibly be driven back with a storm, or thunder: but he will hardly give over his walk, he'll forward again,
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Nay farther, even when he wants objects and opportunities, he will yet shew his condition, he will betray the desire and good affection he bears to his old lusts;
Nay farther, even when he Wants objects and opportunities, he will yet show his condition, he will betray the desire and good affection he bears to his old Lustiest;
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let us not put off our manhood, with our integrity, and though we cannot be Saints, let us keep our selves men? 'Tis a degree of innocence, not to be extremely wicked,
let us not put off our manhood, with our integrity, and though we cannot be Saints, let us keep our selves men? It's a degree of innocence, not to be extremely wicked,
Thirdly, If walking in our own lusts be direct Atheism, what shall we think of them who make it a piece of Religion, and holy policy to do so? Beloved, there be some learned Catechised Atheists, who upon confidence of an absolute eternal predestination of every man in the World, that shall ever possibly be saved, set up their rest there,
Thirdly, If walking in our own Lustiest be Direct Atheism, what shall we think of them who make it a piece of Religion, and holy policy to do so? beloved, there be Some learned Catechised Atheists, who upon confidence of an absolute Eternal predestination of every man in the World, that shall ever possibly be saved, Set up their rest there,
so to depend as never to think on him, and by granting his Decree in our understanding, to deny his Godhead in our conversation? He that lives negligently, on confidence that his care may be spared, that if there be any salvation for him, God will work it out without his fear or trembling: he that believes Gods election so absolute, that himself hath nothing to do in the business;
so to depend as never to think on him, and by granting his decree in our understanding, to deny his Godhead in our Conversation? He that lives negligently, on confidence that his care may be spared, that if there be any salvation for him, God will work it out without his Fear or trembling: he that believes God's election so absolute, that himself hath nothing to do in the business;
and though he acknowledge a resurrection, lives as though he looked to be annihilated. Certainly he that expects, God should send him a fruitful harvest, will himself manure the ground;
and though he acknowledge a resurrection, lives as though he looked to be annihilated. Certainly he that expects, God should send him a fruitful harvest, will himself manure the ground;
Lastly, If it be this confident walking after our own lusts, which is here the expression of Atheism, then here's a comfort for some fearful Sinners, who finding themselves not yet taken up quite from a licentious life, suspect,
Lastly, If it be this confident walking After our own Lustiest, which is Here the expression of Atheism, then here's a Comfort for Some fearful Sinners, who finding themselves not yet taken up quite from a licentious life, suspect,
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When the Physicians have given one over, NONLATINALPHABET, nature hath its spring and plunge, and sometimes quits and overcomes the disease. If thou art in this dangerous walk,
When the Physicians have given one over,, nature hath its spring and plunge, and sometime quits and overcomes the disease. If thou art in this dangerous walk,
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If this sin be a walking, then every stop is a cessation, every check a degree to integrity, every godly thought or desire a pawn from God that he will give thee strength to victory:
If this sin be a walking, then every stop is a cessation, every check a degree to integrity, every godly Thought or desire a pawn from God that he will give thee strength to victory:
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and if thou do but nourish and cherish every such reluctancy, every such gracious motion in thy self, thou maist with courage expect a gracious calm deliverance out of these storms and tempests.
and if thou do but nourish and cherish every such reluctancy, every such gracious motion in thy self, thou Mayest with courage expect a gracious Cam deliverance out of these storms and tempests.
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Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief, nothing inferiour to Saul, as may appear by those many that were guilty of Christs Death (as Saul in person was not) and those that so madly stoned S. Stephen, whilst Saul only kept the witnesses clothes, and as the Text speaks, was consenting unto his death ;
Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief, nothing inferior to Saul, as may appear by those many that were guilty of Christ Death (as Saul in person was not) and those that so madly stoned S. Stephen, while Saul only kept the Witnesses clothes, and as the Text speaks, was consenting unto his death;
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seeing, I say, that others of that Age equalled, if not exceeded Sauls guilt, how can he be said above all other Sinners to be the chief. I think we shall no• wrest or inlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle,
seeing, I say, that Others of that Age equaled, if not exceeded Saul's guilt, how can he be said above all other Sinners to be the chief. I think we shall no• wrest or enlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle,
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Paul was the chief of all Converts, and Paul was the first, that from so great a Persecutor of Christ was changed into so great, so glorious an Apostle.
Paul was the chief of all Converts, and Paul was the First, that from so great a Persecutor of christ was changed into so great, so glorious an Apostle.
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For so it follows in the Verses next after my Text, For this cause I obtained mercy, that in me first Christ Jesus might shew forth all long suffering, &c. The issue of all is this, that Saul unconverted was a very great Sinner,
For so it follows in the Verses next After my Text, For this cause I obtained mercy, that in me First christ jesus might show forth all long suffering, etc. The issue of all is this, that Saul unconverted was a very great Sinner,
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yet not the greatest of Sinners absolutely, but for ought we read in the New Testament, the greatest and first that was called from such a degree of infidelity, a Blasphemer, a Persecuter, to so high a pitch of Salvation, a Saint,
yet not the greatest of Sinners absolutely, but for ought we read in the New Testament, the greatest and First that was called from such a degree of infidelity, a Blasphemer, a Persecutor, to so high a pitch of Salvation, a Saint,
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whence the observation is, that though Saul were, yet every blasphemous Sinner cannot expect to be called from the depth of sin to regeneracy and Salvation.
whence the observation is, that though Saul were, yet every blasphemous Sinner cannot expect to be called from the depth of since to regeneracy and Salvation.
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yet Saul was also in another sense, for ought we read NONLATINALPHABET, and perhaps the last that from so great a riot of sin obtained so great Salvation.
yet Saul was also in Another sense, for ought we read, and perhaps the last that from so great a riot of since obtained so great Salvation.
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or subject of his grace, than the mere moral man, whom either natural fear, or the like, not spiritual respects, hath restrained from those outrages of sin.
or Subject of his grace, than the mere moral man, whom either natural Fear, or the like, not spiritual respects, hath restrained from those outrages of since.
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The being of this opinion in the primitive Romans, and the falseness of it, is sufficient•y prov'd by that expo••ulation of St. Paul, Shall we continue in sin, that grace may abound? God forbid.
The being of this opinion in the primitive Roman, and the falseness of it, is sufficient•y proved by that expo••ulation of Saint Paul, Shall we continue in since, that grace may abound? God forbid.
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In answer to some, who, hearing that Christ came into the world to save sinners, thought that the excess of sin was the best qualification, and only motive, to provoke and deserve a more abundant grace and certain salvation. As if that spirit, which once to manifest its power, called Saul in the midst of his madness, breathing out threatnings and slaughters against the Church, would not call any but those who had prepared themselves by the same degree of madness,
In answer to Some, who, hearing that christ Come into the world to save Sinners, Thought that the excess of sin was the best qualification, and only motive, to provoke and deserve a more abundant grace and certain salvation. As if that Spirit, which once to manifest its power, called Saul in the midst of his madness, breathing out threatenings and slaughters against the Church, would not call any but those who had prepared themselves by the same degree of madness,
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as if that Christ which raised up Lazarus, being dead four dayes, and as they thought stinking in his grave, could not as easily have heal'd him whilst he was yet alive: whereas we read, that Christ dealt more on the cures of the impotent, than resurrections of the dead;
as if that christ which raised up Lazarus, being dead four days, and as they Thought stinking in his grave, could not as Easily have healed him while he was yet alive: whereas we read, that christ dealt more on the cures of the impotent, than resurrections of the dead;
Yet hath not this doctrine too, been most confidently maintained among some of our times? That there is more hope of the debauch'd man, that he shall be called or saved,
Yet hath not this Doctrine too, been most confidently maintained among Some of our times? That there is more hope of the debauched man, that he shall be called or saved,
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or rather, not being extremely sinful, which a moral care of our ways may bestow on us, were a greater hindrance than promotion toward the state of grace,
or rather, not being extremely sinful, which a moral care of our ways may bestow on us, were a greater hindrance than promotion towards the state of grace,
and the natural man were so much the further from God, the nearer he were to goodness, and no man could hope to come to Heaven, but he that had knockt at Hell - gates.
and the natural man were so much the further from God, the nearer he were to Goodness, and no man could hope to come to Heaven, but he that had knocked At Hell - gates.
I confess likewise, that some have been thus rather snatch'd than call'd, like the fire-brands out of the fire, and by an ecstasy of the spirit inwardly in a minute chang'd from incarnate Devils into incarnate Saints.
I confess likewise, that Some have been thus rather snatched than called, like the firebrands out of the fire, and by an ecstasy of the Spirit inwardly in a minute changed from incarnate Devils into incarnate Saints.
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So was Mary dispossest of seven Devils, who was after so highly promoted in Christs favour, that she had the honour to be the first witness of the Resurrection.
So was Mary dispossessed of seven Devils, who was After so highly promoted in Christ favour, that she had the honour to be the First witness of the Resurrection.
And so was Paul in my Text, in a minute at Christs Call, delivered of a multitude of blasphemous malicious spirits, and straight became the joy of Angels, the Apostle of the Gentiles. Yet mean time, these miraculous,
And so was Paul in my Text, in a minute At Christ Call, Delivered of a multitude of blasphemous malicious spirits, and straight became the joy of Angels, the Apostle of the Gentiles. Yet mean time, these miraculous,
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but rarer Examples must not prescribe and set up, must not become a rule, and encourage any one to Sauls madness, on confidence of Pauls Conversion, to a more impetuous course of sinning, that he may become a more glorious Saint.
but rarer Examples must not prescribe and Set up, must not become a Rule, and encourage any one to Saul's madness, on confidence of Paul's Conversion, to a more impetuous course of sinning, that he may become a more glorious Saint.
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'Tis a wrong way to Heaven, to dig into the deep, and a brutish arrogance to hope, that God will the more eagerly woo us, the further our sins have divorc't us from him.
It's a wrong Way to Heaven, to dig into the deep, and a brutish arrogance to hope, that God will the more eagerly woo us, the further our Sins have divorced us from him.
whereas others who are better morally qualified, or rather are less hardned in the sins of unregeneracy, do answer at the softest knock or whispering'st call of the Spirit,
whereas Others who Are better morally qualified, or rather Are less hardened in the Sins of unregeneracy, do answer At the Softest knock or whispering'st call of the Spirit,
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and so consequently of glory, who have passed their unregeneracy most innocently, and kept themselves least polluted from the stains of habituate wickedness, that is, have lived as much as natural men can do, in the plainest, honestest course of morality, it being presupposed that among all other moral vertues they have purchased humility, the best (if there be any preparative ) for the receiving of grace. Mean while we are not to be mistaken,
and so consequently of glory, who have passed their unregeneracy most innocently, and kept themselves least polluted from the stains of habituate wickedness, that is, have lived as much as natural men can do, in the Plainest, honestest course of morality, it being presupposed that among all other moral Virtues they have purchased humility, the best (if there be any preparative) for the receiving of grace. Mean while we Are not to be mistaken,
and the less polluted, or that he requires mans preparation: but our position is, that in ordinary charitable reason we ought to judge more comfortably,
and the less polluted, or that he requires men preparation: but our position is, that in ordinary charitable reason we ought to judge more comfortably,
and hope more confidently of a meer moral man naturally more careful of his ways, that he shall be both called and saved, that God will with his spirit perfect and crown his morally good,
and hope more confidently of a mere moral man naturally more careful of his ways, that he shall be both called and saved, that God will with his Spirit perfect and crown his morally good,
Which position I have in brief proved, though nothing so largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the lowest degree of prophaneness, as if they would teach a man his way to Heaven, by boasting arrogantly, what Paul converted confesses humbly ▪ I am the nearer to Christs Salvation,
Which position I have in brief proved, though nothing so largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the lowest degree of profaneness, as if they would teach a man his Way to Heaven, by boasting arrogantly, what Paul converted Confesses humbly ▪ I am the nearer to Christ Salvation,
The Ʋse in brief of this Thesis, shall be for those, who not as yet find the power of the regenerating spirit in them (for I am to fear, many of my auditors may be in this case,
The Ʋse in brief of this Thesis, shall be for those, who not as yet find the power of the regenerating Spirit in them (for I am to Fear, many of my Auditors may be in this case,
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and I pray God they feel, and work, and pray themselves out of it) the Use, I say, is for those who are not yet full possessors of the spirit, to labour to keep their unregeneracy spotless from the greater offence, that if they are not yet called to the preferment of Conv•rts and Saints, the second part of Heaven, that Earthly City of God ;
and I pray God they feel, and work, and pray themselves out of it) the Use, I say, is for those who Are not yet full Possessors' of the Spirit, to labour to keep their unregeneracy spotless from the greater offence, that if they Are not yet called to the preferment of Conv•rts and Saints, the second part of Heaven, that Earthly city of God;
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that yet they will live orderly in that lower Regiment, wherein they yet remain, and be subject to the law of nature, till it shall please God to take them into a new Common-wealth, under the law of grace ;
that yet they will live orderly in that lower Regiment, wherein they yet remain, and be Subject to the law of nature, till it shall please God to take them into a new Commonwealth, under the law of grace;
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to improve their natural abilities to the height, and bind their hands and hearts from the practice and study of outragious sins, by those ordinary restraints which nature will afford us;
to improve their natural abilities to the height, and bind their hands and hearts from the practice and study of outrageous Sins, by those ordinary restraints which nature will afford us;
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If Saul were infinitely sinful before he proved an Apostle, (though by the way, we hear him profess, he had lived in all good Conscience;) yet expect not thou the same Miracle,
If Saul were infinitely sinful before he proved an Apostle, (though by the Way, we hear him profess, he had lived in all good Conscience;) yet expect not thou the same Miracle,
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The Fathers in an obedience to the discipline and pedagogy of the old Law, possest their Souls in patience, expecting the prophesied approach of the new, did not by a contempt of Moses, precipitate and hasten the coming of the Messias. Cornclius liv'd a long while devoutly,
The Father's in an Obedience to the discipline and pedagogy of the old Law, possessed their Souls in patience, expecting the prophesied approach of the new, did not by a contempt of Moses, precipitate and hasten the coming of the Messias. Cornelius lived a long while devoutly,
And thus much concerning Saul unconverted, how of all Sinners he was the chief, not absolutely, that he surpassed the whole World in rankness of sin;
And thus much Concerning Saul unconverted, how of all Sinners he was the chief, not absolutely, that he surpassed the Whole World in rankness of since;
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and by a sober, careful, continent life, prepare us to a better capability of thy sanctifying spirit, wherewith in good time thou shalt establish and seal us up to the day of redemption.
and by a Sobrium, careful, continent life, prepare us to a better capability of thy sanctifying Spirit, wherewith in good time thou shalt establish and seal us up to the day of redemption.
the business will be brought home more profitably to our practice, if we drive it to this issue, That Paul in this place intending by his own example to direct others how to believe the truth,
the business will be brought home more profitably to our practice, if we drive it to this issue, That Paul in this place intending by his own Exampl to Direct Others how to believe the truth,
Whence the note is, That the greatness of ones sins, makes the regenerate man apply himself more fiercely to Christ. This faithful saying was therefore to Paul worthy of all acceptation, because of all Sinners he was the chief. S. Paul, as every regenerate man, is to be observed in a treble posture, either casting his Eyes backward,
Whence the note is, That the greatness of ones Sins, makes the regenerate man apply himself more fiercely to christ. This faithful saying was Therefore to Paul worthy of all acceptation, Because of all Sinners he was the chief. S. Paul, as every regenerate man, is to be observed in a triple posture, either casting his Eyes backward,
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and accordingly is to be conceived in a treb•e meditation, either of his life past, or present state, or future hopes. In the first posture and meditation, you may see,
and accordingly is to be conceived in a treb•e meditation, either of his life past, or present state, or future hope's. In the First posture and meditation, you may see,
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In the second posture and meditation, you may observe him retracting an error, Acts xxiii. deprecating a temptation with earnest and repeated intercessions, 2 Cor. xii. 7. fighting with and harrasing himself, beating down his body, and keeping it in subjection, lest while he preacht to others, he himself might be a cast-away, 1 Cor. ix. 27, &c In the third posture we find him, Rom. vii. 25. where after a long disguise he cries out, I thank God through Jesus Christ our Lord. And again, Phil. iii. 13.
In the second posture and meditation, you may observe him retracting an error, Acts xxiii. deprecating a temptation with earnest and repeated intercessions, 2 Cor. xii. 7. fighting with and harrassing himself, beating down his body, and keeping it in subjection, lest while he preached to Others, he himself might be a castaway, 1 Cor. ix. 27, etc. In the third posture we find him, Rom. vii. 25. where After a long disguise he cries out, I thank God through jesus christ our Lord. And again, Philip iii. 13.
most evidently, Forgetting those things that are behind, and reaching out to those things which are before, I press toward the mark, &c. like a racer in the heat of his course, whose Eyes desire to anticipate his feet,
most evidently, Forgetting those things that Are behind, and reaching out to those things which Are before, I press towards the mark, etc. like a racer in the heat of his course, whose Eyes desire to anticipate his feet,
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if either his former or present state did not sufficiently terrify him, he would not be so eager on the third, it being the folly of humane pride and self-love, to contemn any foreign aid, as long as it finds either appearance or hope of domestick. If in the view of his former life he should find any thing either good or not extremely bad and sinful, he would under-prize the mercy of that Saviour, that redeem'd him from so poor a guilt;
if either his former or present state did not sufficiently terrify him, he would not be so eager on the third, it being the folly of humane pride and Self-love, to contemn any foreign aid, as long as it finds either appearance or hope of domestic. If in the view of his former life he should find any thing either good or not extremely bad and sinful, he would underprize the mercy of that Saviour, that redeemed him from so poor a guilt;
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if he could observe in his present state any natural firmness or stability, any inherent purity, any essential justice, he might possibly sacrifice to his own nets, and reckoning himself in perfect peace with God,
if he could observe in his present state any natural firmness or stability, any inherent purity, any essential Justice, he might possibly sacrifice to his own nets, and reckoning himself in perfect peace with God,
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neither invoke and seek, nor acknowledge a Mediatour. But when in his former life he shall find nothing but the matter and cause of horrour and amazement, nothing but hideous ghastly affrightments,
neither invoke and seek, nor acknowledge a Mediator. But when in his former life he shall find nothing but the matter and cause of horror and amazement, nothing but hideous ghastly affrightments,
when in hope to mend himself, and ease his fears, he shall fly to the comfort of his present converted state, and yet there also espy many thorns of temptations, how can he but be frighted out of himself? How can he but fly from the scene of those his torments,
when in hope to mend himself, and ease his fears, he shall fly to the Comfort of his present converted state, and yet there also espy many thorns of temptations, how can he but be frighted out of himself? How can he but fly from the scene of those his torments,
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and seek out and importune the mercy of a Saviour, which may deliver him out of all his fears? after the example of our Apostle in my Text, where he does more peremptorily apprehend Christ,
and seek out and importune the mercy of a Saviour, which may deliver him out of all his fears? After the Exampl of our Apostle in my Text, where he does more peremptorily apprehend christ,
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and more bodily believe, That he came into the world to save sinners, because of all sinners he was chief, making his own sinfulness (being the object and external motive of Gods mercy) an argument and internal motive of his own Faith and confidence.
and more bodily believe, That he Come into the world to save Sinners, Because of all Sinners he was chief, making his own sinfulness (being the Object and external motive of God's mercy) an argument and internal motive of his own Faith and confidence.
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but each thing bears its several estimation by its usefulness, and the riches of every merchandize is encreased accordingly as men to whom it is proffered, do either use or want it.
but each thing bears its several estimation by its usefulness, and the riches of every merchandise is increased accordingly as men to whom it is proffered, do either use or want it.
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so a man distracted, because he hath not so much reason about him as to observe his Disease, will contemn Hellebore, or any other the most precious Recipe for this Cure:
so a man distracted, Because he hath not so much reason about him as to observe his Disease, will contemn Hellebore, or any other the most precious Recipe for this Cure:
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So then, unless a man have been in some spiritual danger, and by the converting spirit be instructed into a sense and apprehension of it, he will not sufficiently observe the benefit and use of a deliverer:
So then, unless a man have been in Some spiritual danger, and by the converting Spirit be instructed into a sense and apprehension of it, he will not sufficiently observe the benefit and use of a deliverer:
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unless he feel in himself some stings of the relicks of his sin, some pricks of the remaining Amorit•, he will not take notice of the want and necessity which he hath of Christs mediation.
unless he feel in himself Some stings of the Relics of his since, Some pricks of the remaining Amorit•, he will not take notice of the want and necessity which he hath of Christ mediation.
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But when he shall with a tenderness of memory survey the guilt of his former state, from the imputation, not importunity whereof, he is now justified ;
But when he shall with a tenderness of memory survey the guilt of his former state, from the imputation, not importunity whereof, he is now justified;
The second ground of this position is, That an extraordinary undeserved deliverance is by an afflicted man received with some suspicion: the consideration of the greatness of the benefit, makes him doubt of the truth of it,
The second ground of this position is, That an extraordinary undeserved deliverance is by an afflicted man received with Some suspicion: the consideration of the greatness of the benefit, makes him doubt of the truth of it,
and not at all to defer the enjoying of that mercy, which his former misery made infinitely worthy of all acceptation. Thus may you see a ship-wrackt man, recovered to some refuge, cling about,
and not At all to defer the enjoying of that mercy, which his former misery made infinitely worthy of all acceptation. Thus may you see a shipwrecked man, recovered to Some refuge, cling about,
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The new regenerate man finding in the Scripture the promise of a Redeemer, which shall free him from those engagements, which his former bankrupt estate had plung'd him in, cannot delay so great an happiness,
The new regenerate man finding in the Scripture the promise of a Redeemer, which shall free him from those engagements, which his former bankrupt estate had plunged him in, cannot Delay so great an happiness,
but with a kind of tender fear and filial trembling runs, and strives (as the Disciples to the Sepulchre) to assure his necessitous Soul of this acceptable salvation: even sets upon his Saviour with a kind of violence, and will seem to distrust his promise, till his seal shall authorize and confirm it.
but with a kind of tender Fear and filial trembling runs, and strives (as the Disciples to the Sepulchre) to assure his necessitous Soul of this acceptable salvation: even sets upon his Saviour with a kind of violence, and will seem to distrust his promise, till his seal shall authorise and confirm it.
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Thus did the greatness of the work of the unexpected resurrection, beget in Thomas a suspicion and incredulity, I will not believe, &c. where our charity may conjecture, that he above all the rest, was not absolutely resolved not to believe the Resurrection,
Thus did the greatness of the work of the unexpected resurrection, beget in Thomas a suspicion and incredulity, I will not believe, etc. where our charity may conjecture, that he above all the rest, was not absolutely resolved not to believe the Resurrection,
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that so by putting his finger into the print of the nails, and thrusting his hand into his side, he might almost consubstantiate and unite himself unto his Saviour,
that so by putting his finger into the print of the nails, and thrusting his hand into his side, he might almost consubstantiate and unite himself unto his Saviour,
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Hear but the voice of the Spouse, and any further proofs shall be superfluous, where, in violence and jealousie of love, she importunes the Eternal presence of the beloved, Set me as a seal upon thy heart,
Hear but the voice of the Spouse, and any further proofs shall be superfluous, where, in violence and jealousy of love, she importunes the Eternal presence of the Beloved, Set me as a seal upon thy heart,
both which how pertinent they are to the regenerate man, either observing his past sins, or instant temptations, this Discourse hath already made manifest.
both which how pertinent they Are to the regenerate man, either observing his past Sins, or instant temptations, this Discourse hath already made manifest.
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The Ʋse of this Thesis (to wit, that the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ) is first by way of caution, that we mistake not a motive for an efficient, an impulsive for a principal cause.
The Ʋse of this Thesis (to wit, that the greatness of ones Sins makes the regenerate man apply himself more fiercely to christ) is First by Way of caution, that we mistake not a motive for an efficient, an impulsive for a principal cause.
For where we say, It makes him apply himself, &c. ] we mean not that the encrease of sin produces faith formally, but only inciteth to believe by way of instruction, by shewing us what distress we are in,
For where we say, It makes him apply himself, etc. ] we mean not that the increase of since produces faith formally, but only inciteth to believe by Way of instruction, by showing us what distress we Are in,
the feeling of our guilt may beat the Waters, but it is the great Fisher of our Souls which spreads the Net, which entraps us as we are in our way to Hell,
the feeling of our guilt may beatrice the Waters, but it is the great Fisher of our Souls which spreads the Net, which entraps us as we Are in our Way to Hell,
and if thy grace may lead us, our sins shall pursue and drive us unto Christ. Secondly, By way of character, how to distinguish a true convert from a false. A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure, will naturally have some art of expression above an ordinary joy;
and if thy grace may led us, our Sins shall pursue and drive us unto christ. Secondly, By Way of character, how to distinguish a true convert from a false. A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure, will naturally have Some art of expression above an ordinary joy;
The Soul which from a good moral or less sinful natural estate, is magis immutata quam genita, rather chang'd than regenerate into a spiritual, goes through this business without any great noise, the spirit entring into it in a still small voice, or at a breathing: but when a robustous obdurate Sinner shall be rather apprehended than called,
The Soul which from a good moral or less sinful natural estate, is magis immutata quam genita, rather changed than regenerate into a spiritual, Goes through this business without any great noise, the Spirit entering into it in a still small voice, or At a breathing: but when a robustious obdurate Sinner shall be rather apprehended than called,
when the Sea shall be commanded to give up his ship-wrack't, and the Sepulchre to restore her dead, the Soul surely which thus escapeth, shall not be content with a mean expression,
when the Sea shall be commanded to give up his shipwrecked, and the Sepulchre to restore her dead, the Soul surely which thus escapeth, shall not be content with a mean expression,
Wherefore, I say, if any one out of a full violent course of sinning conceive himself converted and regenerated, let him examine what a degree of spiritual exultancy he hath attained to,
Wherefore, I say, if any one out of a full violent course of sinning conceive himself converted and regenerated, let him examine what a degree of spiritual exultancy he hath attained to,
both exprest in Maries Magnificat, where she specifies in the midst of her joy the lowliness of his handmaid, and in S. Pauls victory-song over Death.
both expressed in Mary's Magnificat, where she Specifies in the midst of her joy the lowliness of his handmaid, and in S. Paul's victory-song over Death.
So that if the conversion of an inordinate Sinner be not accompanied with unwonted joy and sorrow, with a godly sense of his past distress, and a godly triumph for his delivery ;
So that if the conversion of an inordinate Sinner be not accompanied with unwonted joy and sorrow, with a godly sense of his past distress, and a godly triumph for his delivery;
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finally, if there be not somewhat above ordinary in the expression, then I counsel not to distrust, but fear, that is, with a sollicitous, not suspicious trembling, to labour to make thy calling and election sure ;
finally, if there be not somewhat above ordinary in the expression, then I counsel not to distrust, but Fear, that is, with a solicitous, not suspicious trembling, to labour to make thy calling and election sure;
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to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow, some way proportionable to the size of those sins, which in our unregeneracy reigned in us;
to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow, Some Way proportionable to the size of those Sins, which in our unregeneracy reigned in us;
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and for those of us whom our sins have separated far from him, but his grace hath called home to him, that he will not suffer us to be content with a distance,
and for those of us whom our Sins have separated Far from him, but his grace hath called home to him, that he will not suffer us to be content with a distance,
but draw us close unto himself, make us press toward the mark, and fasten our selves on that Saviour, which hath redeemed us from the body and guilt of this so great death. The third Ʋse is of comfort and confirmation to some tender Souls who are incorporate into Christ,
but draw us close unto himself, make us press towards the mark, and fasten our selves on that Saviour, which hath redeemed us from the body and guilt of this so great death. The third Ʋse is of Comfort and confirmation to Some tender Souls who Are incorporate into christ,
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For if the greatness of sin past, or the plentiful relicks of sin remaining, do require so great a measure of sorrow, to expiate the one, and subdue the other;
For if the greatness of since past, or the plentiful Relics of since remaining, do require so great a measure of sorrow, to expiate the one, and subdue the other;
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then certainly they who have been brought up with the spirit, which were from their baptism never wholly deprived of it, need not to be bound over to this trade of sorrow, need not to be set apart to that perpetual humiliation, which a more stubborn sin or Devil is wont to be cast out by.
then Certainly they who have been brought up with the Spirit, which were from their Baptism never wholly deprived of it, need not to be bound over to this trade of sorrow, need not to be Set apart to that perpetual humiliation, which a more stubborn since or devil is wont to be cast out by.
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and so, that if it have an humble conceit of it self, and a filial of God, may in Earth possess God with some clearness of look, some serenity of affections, some alacrity of heart, and tranquillity of spirit.
and so, that if it have an humble conceit of it self, and a filial of God, may in Earth possess God with Some clearness of look, Some serenity of affections, Some alacrity of heart, and tranquillity of Spirit.
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and this proves seldom fruitful (if our learned Husbandmen observe aright) wherefore there is sometime need of draining, as well as watering. The application is, that your Soul which either hath been naturally dry and barren,
and this Proves seldom fruitful (if our learned Husbandmen observe aright) Wherefore there is sometime need of draining, as well as watering. The application is, that your Soul which either hath been naturally dry and barren,
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The Christian is thereby much hindred in his progress of good works, and cannot serve the Lord with alacrity, that so perpetually hangs down his head like a Bulrush.
The Christian is thereby much hindered in his progress of good works, and cannot serve the Lord with alacrity, that so perpetually hangs down his head like a Bulrush.
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as they are absolutely a profession of Paul himself, to which end we beheld him in his double estate, converted and unconverted. In his unconverted state we found,
as they Are absolutely a profession of Paul himself, to which end we beheld him in his double estate, converted and unconverted. In his unconverted state we found,
though a very great Sinner, yet not absolutely greater than those times brought forth, and therefore we were to think of him relatively to his future estate,
though a very great Sinner, yet not absolutely greater than those times brought forth, and Therefore we were to think of him relatively to his future estate,
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Whence we observe the rarity of such conversions, that though Saul were, yet every blasphemous Sinner could not expect to be called from the depth of sin to regeneracy and salvation:
Whence we observe the rarity of such conversions, that though Saul were, yet every blasphemous Sinner could not expect to be called from the depth of since to regeneracy and salvation:
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and this we proved, both against the ancient Romans, and modern Censors of morality, and applied it to the care which we ought to have, of keeping our unregeneracy spotless from any reigning sin.
and this we proved, both against the ancient Romans, and modern Censors of morality, and applied it to the care which we ought to have, of keeping our unregeneracy spotless from any reigning since.
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and so we have past through the first consideration of these words, being conceived absolutely as St. Pauls profession of himself, we should come to the other consideration, as they are set down to us as a pattern or form of confessing the estate,
and so we have passed through the First consideration of these words, being conceived absolutely as Saint Paul's profession of himself, we should come to the other consideration, as they Are Set down to us as a pattern or from of confessing the estate,
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and applying the Salvation of Sinners to our selves, which business requiring the pains, and being worthy the expence of an entire hour, we must defer to a second exercise.
and applying the Salvation of Sinners to our selves, which business requiring the pains, and being worthy the expense of an entire hour, we must defer to a second exercise.
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Now the God which hath created us, hath elected, redeemed, called, justified us, will sanctifie us in his time, will prosper this his ordinance, will direct us by his grace to his glory;
Now the God which hath created us, hath elected, redeemed, called, justified us, will sanctify us in his time, will prosper this his Ordinance, will Direct us by his grace to his glory;
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit, and Lamb for evermore.
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that Sitteth on the Throne, to the Holy Spirit, and Lamb for evermore.
THE chief business of our Apostle S. Paul in all his Epistles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point,
THE chief business of our Apostle S. Paul in all his Epistles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point,
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Now these Exhortations are proposed either vulgarly in the downright garb of Precept, as, These things command and teach, &c. or in a more artificial, obscure, enforcing way of Rhetorick,
Now these Exhortations Are proposed either vulgarly in the downright garb of Precept, as, These things command and teach, etc. or in a more artificial, Obscure, enforcing Way of Rhetoric,
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which though in words it seems a protestation of St. Pauls own resolution, yet in effect is a most powerful exhortatory to every succeeding Christian, to glory only in the Cross of Christ,
which though in words it seems a protestation of Saint Paul's own resolution, yet in Effect is a most powerful exhortatory to every succeeding Christian, to glory only in the Cross of christ,
This method of reducing S. Paul to Exhortation, I observe to you for the clearing of my Text. For this whole Verse at the first view seems only a mere Thesis or point of belief, that Christ came into the World to save Sinners, illustrated and applied by the Speaker as one,
This method of reducing S. Paul to Exhortation, I observe to you for the clearing of my Text. For this Whole Verse At the First view seems only a mere Thesis or point of belief, that christ Come into the World to save Sinners, illustrated and applied by the Speaker as one,
and with all our might to embrace and apply to each of our selves this great mercy, toward this great Salvation bestowed on Sinners, who can with humility confess their sins,
and with all our might to embrace and apply to each of our selves this great mercy, towards this great Salvation bestowed on Sinners, who can with humility confess their Sins,
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And this is the business of the Verse, and the plain matter of this obscure double Exhortation, to every mans Ʋnderstanding, that he believe that Christ, &c. to every mans affections, that he humble himself, and teach his heart,
And this is the business of the Verse, and the plain matter of this Obscure double Exhortation, to every men Ʋnderstanding, that he believe that christ, etc. to every men affections, that he humble himself, and teach his heart,
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and that, his tongue to confess, Of all Sinners, &c. This Text shall not be divided into parts (which were to disorder and distract the significancy of a proposition) but into several considerations;
and that, his tongue to confess, Of all Sinners, etc. This Text shall not be divided into parts (which were to disorder and distract the significancy of a proposition) but into several considerations;
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where we are to read him in a double estate, converted and unconverted, exprest to us by his double name, Paul and Saul, Paul an Apostle of Jesus Christ, Saul a Persecutor, mad against the Christians;
where we Are to read him in a double estate, converted and unconverted, expressed to us by his double name, Paul and Saul, Paul an Apostle of jesus christ, Saul a Persecutor, mad against the Christians;
and that both these estates may be contained in the Text, although penn'd by Paul regenerated, may appear, in that the Pronoun NONLATINALPHABET, I, signifying the whole complete person of Paul, restrains not the speech to his present being only,
and that both these estates may be contained in the Text, although penned by Paul regenerated, may appear, in that the Pronoun, I, signifying the Whole complete person of Paul, restrains not the speech to his present being only,
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more especially set down at the thirteenth Verse, Who was before a blasphemer, &c. So then, Paul in his Saul-ship being a Blasphemer, a Persecutor and injurious,
more especially Set down At the thirteenth Verse, Who was before a blasphemer, etc. So then, Paul in his Saul-ship being a Blasphemer, a Persecutor and injurious,
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then may he live with this syllogism of confidence, not presumption in his mouth, 'Tis a faithful saying, that Christ came into the World to justify, sanctify, and save believing humbled sinners ;
then may he live with this syllogism of confidence, not presumption in his Mouth, It's a faithful saying, that christ Come into the World to justify, sanctify, and save believing humbled Sinners;
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but I find my self an humble and believing, and consequently, a justified, sanctified Sinner; therefore 'tis as certain a truth, that I shall be saved.
but I find my self an humble and believing, and consequently, a justified, sanctified Sinner; Therefore it's as certain a truth, that I shall be saved.
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that neither death nor life, nor any creature shall be able to separate him, &c. I will not discuss the nature of this assurance, whether it be an act of faith or hope, only thus much, it seems to be derived or bestowed upon hope by Faith,
that neither death nor life, nor any creature shall be able to separate him, etc. I will not discuss the nature of this assurance, whither it be an act of faith or hope, only thus much, it seems to be derived or bestowed upon hope by Faith,
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an expectation of the performances of the promises grounded upon a firm Faith in them, and so to be either an eminent degree of Faith, or a confirmed Hope.
an expectation of the performances of the promises grounded upon a firm Faith in them, and so to be either an eminent degree of Faith, or a confirmed Hope.
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The use of this point is, not to be content with this bare assurance, but to labour to confirm it to us by those effects which do ordinarily and naturally spring from it.
The use of this point is, not to be content with this bore assurance, but to labour to confirm it to us by those effects which do ordinarily and naturally spring from it.
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thirdly a patient adhering to God in a firm expectation of this state, even in the midst of all manner of Worldly evils, mentioned Isa. viii. 17. I will wait upon the Lord which hideth his face, and I will look for him, i. e.
Thirdly a patient adhering to God in a firm expectation of this state, even in the midst of all manner of Worldly evils, mentioned Isaiah viii. 17. I will wait upon the Lord which Hideth his face, and I will look for him, i. e.
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And Job more plainly and vehemently, Though he kill me, yet will I trust in him. So verbatim, Rom. viii. 25. then do we in patience wait for it, and 2 Thes. iii. 5. The patient waiting for Christ.
And Job more plainly and vehemently, Though he kill me, yet will I trust in him. So verbatim, Rom. viii. 25. then do we in patience wait for it, and 2 Thebes iii. 5. The patient waiting for christ.
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Fourthly, As an effect of this patience, a silence and acquiescence in the Will of God, without any desire of hastning or altering any effect of it. So Psa. xxxvii. 7. Rest in the Lord, where the Hebrew hath it, be silent to the Lord, and wait patiently for him, i. e.
Fourthly, As an Effect of this patience, a silence and acquiescence in the Will of God, without any desire of hastening or altering any Effect of it. So Psa. xxxvii. 7. Rest in the Lord, where the Hebrew hath it, be silent to the Lord, and wait patiently for him, i. e.
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Fifthly, A confirmation of the mind, as making our hope the anchor of our soul, sure and stedfast, Heb. vi. 17. that we may thereby in patience possess our souls, Luke xxi. 19.
Fifthly, A confirmation of the mind, as making our hope the anchor of our soul, sure and steadfast, Hebrew vi. 17. that we may thereby in patience possess our Souls, Lycia xxi. 19.
And lastly, a desire of sanctifying our selves, according to that 1 Jo. iii. 3. Every man that hath this hope in him, purifies himself, even as Christ is pure.
And lastly, a desire of sanctifying our selves, according to that 1 John iii. 3. Every man that hath this hope in him, Purifies himself, even as christ is pure.
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and lest our confidence may either be or seem but a presumption, work in us those effects of patience, of silence, of joy, of delight, of confirmation of mind,
and lest our confidence may either be or seem but a presumption, work in us those effects of patience, of silence, of joy, of delight, of confirmation of mind,
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and at this time, out of the cadence of them, observed to you the tenderness of St. Paul and every regenerate man, at the least mention of a sin or Sinner, illustrated by the opposite hardness of heart, proved of soft, tender parts of our body,
and At this time, out of the cadence of them, observed to you the tenderness of Saint Paul and every regenerate man, At the least mention of a since or Sinner, illustrated by the opposite hardness of heart, proved of soft, tender parts of our body,
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Secondly, out of the words themselves we observed the necessity, and method of aggravating our sins, especially original sin against our selves, which we made use of against those that are more quicksighted in other mens estates and guilts than their own.
Secondly, out of the words themselves we observed the necessity, and method of aggravating our Sins, especially original since against our selves, which we made use of against those that Are more quick-sighted in other men's estates and guilts than their own.
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To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit,
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that Sitteth on the Throne, to the Holy Spirit,
Now the God which hath created us, redeemed, called, justified us, will sanctifie in his time, will prosper this his ordinance to that end, will direct us by his grace to his glory;
Now the God which hath created us, redeemed, called, justified us, will sanctify in his time, will prosper this his Ordinance to that end, will Direct us by his grace to his glory;
as they are prescribed us for a form of confessing the estate, and applying the Salvation of Sinners unto our selves, teaching each of us for a close of our Faith and Devotion, to confess, Of all, &c. Where first, the cadence, or manner how Paul falls into these words, is worthy to be both observed and imitated:
as they Are prescribed us for a from of confessing the estate, and applying the Salvation of Sinners unto our selves, teaching each of us for a close of our Faith and Devotion, to confess, Of all, etc. Where First, the cadence, or manner how Paul falls into these words, is worthy to be both observed and imitated:
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It is noted by Aristotle, the Master of Humane Learning, that that Rhetorick was very thin and unprofitable, very poor and like to do little good upon mens affections, which insisted on general matters, and descended not to particulars;
It is noted by Aristotle, the Master of Humane Learning, that that Rhetoric was very thin and unprofitable, very poor and like to do little good upon men's affections, which insisted on general matters, and descended not to particulars;
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The intemperate person could hear a declamation against Vice, and never be affected with it, unless it stooped to take notice of his particular enormities;
The intemperate person could hear a declamation against Vice, and never be affected with it, unless it stooped to take notice of his particular enormities;
but what was framed against the individual Offender, all such being as dull and unapt to understand any thing, that being applied might move or prick them,
but what was framed against the Individu Offender, all such being as dull and unapt to understand any thing, that being applied might move or prick them,
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This senselessness may also seem to have been amongst St. Paul's Corinthians, which made him use Aristotles counsel, in driving his Speech home to their private persons, 1 Cor. vi. Where telling them, that neither Fornicators nor Idolaters, and the like, shall inherit the Kingdom of God ;
This senselessness may also seem to have been among Saint Paul's Corinthians, which made him use Aristotle counsel, in driving his Speech home to their private Persons, 1 Cor. vi. Where telling them, that neither Fornicators nor Idolaters, and the like, shall inherit the Kingdom of God;
11. This senseless hard-heartedness or backwardness in applying the either commands or threatnings of the Law to ones self, is by the Apostle called, NONLATINALPHABET, which we ordinarily translate a reprobate mind, but may be brought to signify a mind without judgment, that hath no faculty of discerning, that cannot in a general threatning, observe something that may concern the danger of his particular state:
11. This senseless hardheartedness or backwardness in applying the either commands or threatenings of the Law to ones self, is by the Apostle called,, which we ordinarily translate a Reprobate mind, but may be brought to signify a mind without judgement, that hath no faculty of discerning, that cannot in a general threatening, observe something that may concern the danger of his particular state:
like those walking Idols described by the Psalmist, Eyes have they and see not, Ears and hear not, Noses and smell not, only beautiful Carcasses of Christians, which have nothing but their shape and motion to perswade you that they live:
like those walking Idols described by the Psalmist, Eyes have they and see not, Ears and hear not, Noses and smell not, only beautiful Carcases of Christians, which have nothing but their shape and motion to persuade you that they live:
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unless we add this most unhappy symptom, which indicates a state more wretched far than Death it self, that there is strength and vigour to oppose recovery, that amidst Death there yet survives a hatred, and antipathy to Life.
unless we add this most unhappy Symptom, which indicates a state more wretched Far than Death it self, that there is strength and vigour to oppose recovery, that amid Death there yet survives a hatred, and antipathy to Life.
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This hath been, and much more might be observed to you, of the carriage of the hard, stupid heart, toward either Scripture or Preacher, to the plain opening of this point;
This hath been, and much more might be observed to you, of the carriage of the hard, stupid heart, towards either Scripture or Preacher, to the plain opening of this point;
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for you shall more clearly understand the tender heart, by observing the obdurate, and learn to be affected aright with Gods Law or punishments, by knowing and hating the opposite stubborn senselessness.
for you shall more clearly understand the tender heart, by observing the obdurate, and Learn to be affected aright with God's Law or punishments, by knowing and hating the opposite stubborn senselessness.
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Now in brief, this tender heart in the discovery of a sin, or denunciation of a judgment, needs not a particular, Thou art the man ] to bring it home to his person:
Now in brief, this tender heart in the discovery of a since, or denunciation of a judgement, needs not a particular, Thou art the man ] to bring it home to his person:
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In a common Satyre or Declamation against sin in general, it hath a sudden art of Logick, to anatomize and branch this sin in general, into all its parts;
In a Common Satire or Declamation against since in general, it hath a sudden art of Logic, to anatomise and branch this since in general, into all its parts;
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So doth a tender heart never resist or defend it self against a stroke, but attenuates its self, layes wide open its pores; to facilitate its entrance;
So does a tender heart never resist or defend it self against a stroke, but attenuates its self, lays wide open its pores; to facilitate its Entrance;
and did even court those torments, which the sense of sin or judgment thus produced. Again, a tender heart ordinarily meets with more blows, more oppressions than any other:
and did even court those torments, which the sense of since or judgement thus produced. Again, a tender heart ordinarily meets with more blows, more oppressions than any other:
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and a mote which the hand observes not, will torment the eye. So is it with the Conscience, whose tenderness doth tempt every piece of Scripture to afflict it,
and a mote which the hand observes not, will torment the eye. So is it with the Conscience, whose tenderness does tempt every piece of Scripture to afflict it,
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Now the search, the discourse, the whole imployment of a tender heart, is the enquiry after the multitude of its sins, and in summ, the aggravation of each particular guilt, in and against it self, that so having sufficiently loaded it self,
Now the search, the discourse, the Whole employment of a tender heart, is the enquiry After the multitude of its Sins, and in sum, the aggravation of each particular guilt, in and against it self, that so having sufficiently loaded it self,
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and be prepared to receive that ease, which Christ hath promised to the weary and heavy laden. So then if the tender Conscience doth never repell, or reverberate any mention of sin,
and be prepared to receive that ease, which christ hath promised to the weary and heavy laden. So then if the tender Conscience does never repel, or reverberate any mention of since,
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but only the touch cannot, which therefore they call the sense of life, because that part or body which is deprived of feeling, is also at Deaths Door,
but only the touch cannot, which Therefore they call the sense of life, Because that part or body which is deprived of feeling, is also At Death's Door,
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of all other symptomes this of senselesness is most dangerous, and as the Greek Physicians are wont to say of a desperate Disease, NONLATINALPHABET, very very mortal. This feeling tenderness is necessary to the life of grace,
of all other symptoms this of senselessness is most dangerous, and as the Greek Physicians Are wont to say of a desperate Disease,, very very Mortal. This feeling tenderness is necessary to the life of grace,
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either give thanks for the plenty of that spirit which thou enjoyest, or in the sense of thy wants importune it, that God will give us softned relenting hearts, that the recital of other mens sins may move us, other mens judgments may strike us, other mens repentance melt us with a sense, with a confession, with a contrition of our own.
either give thanks for the plenty of that Spirit which thou enjoyest, or in the sense of thy Wants importune it, that God will give us softened relenting hearts, that the recital of other men's Sins may move us, other men's Judgments may strike us, other men's Repentance melt us with a sense, with a Confessi, with a contrition of our own.
I now come to observe somewhat more real out of the main of the words themselves, Of whom, &c. We find not our Apostle here complementing with himself, either exc•sing or attenuating his guilt,
I now come to observe somewhat more real out of the main of the words themselves, Of whom, etc. We find not our Apostle Here Complimenting with himself, either exc•sing or attenuating his guilt,
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The note briefly is this, That every one is to aggravate the measure and number of his sins against himself, and as near as he can, observe how his guilt exceedeth other mens.
The note briefly is this, That every one is to aggravate the measure and number of his Sins against himself, and as near as he can, observe how his guilt exceeds other men's.
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In the Discourse whereof I shall not labour to prove you the necessity of this practice, which yet I might do out of Davids Example in his penitential Psalms, especially 51. out of Nehemiahs Confession, and the like;
In the Discourse whereof I shall not labour to prove you the necessity of this practice, which yet I might do out of Davids Exampl in his penitential Psalms, especially 51. out of Nehemiah's Confessi, and the like;
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but taking this as supposed, I shall rather mix doctrine, and reason, and use, altogether, in prescribing some forms of aggravating our selves to our selves;
but taking this as supposed, I shall rather mix Doctrine, and reason, and use, altogether, in prescribing Some forms of aggravating our selves to our selves;
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yet not descending to a particular dissection of sin into all its parts, but dealing only on general heads, equally appliable to all men, briefly reducible to these two, 1. Original sin, or the sin of our nature, of which we are all equally guilty;
yet not descending to a particular dissection of since into all its parts, but dealing only on general Heads, equally appliable to all men, briefly reducible to these two, 1. Original since, or the since of our nature, of which we Are all equally guilty;
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For Original sin, it is the Fathers complaint, and ought more justly to be ours of these times, that there is no reckoning made of it, 'tis seldom thought worthy to supply a serious place in our humiliation;
For Original since, it is the Father's complaint, and ought more justly to be ours of these times, that there is no reckoning made of it, it's seldom Thought worthy to supply a serious place in our humiliation;
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But that we may not be wilfully blind in a matter that so imports us, that we may understand somewhat of the nature and dangerous condition of this sin, you must conceive Adam, wh• committed this first sin, in a double respect, either as one particular man, or as containing in his Loyns the whole nature of man, all mankind, which should ever come from him.
But that we may not be wilfully blind in a matter that so imports us, that we may understand somewhat of the nature and dangerous condition of this since, you must conceive Adam, wh• committed this First since, in a double respect, either as one particular man, or as containing in his Loins the Whole nature of man, all mankind, which should ever come from him.
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Adams particular sin, i. e. his personal disobedience is wonderfully aggravated by the Fathers, 1. From his original justice, which God had bestowed on him;
Adams particular since, i. e. his personal disobedience is wonderfully aggravated by the Father's, 1. From his original Justice, which God had bestowed on him;
6. From the nature and circumstances of the offence, by which the Fathers do refer it to all manner of hainous sins, making it to contain a breach of almost each moral Law, all which were then written in the tables of his heart,
6. From the nature and Circumstances of the offence, by which the Father's do refer it to all manner of heinous Sins, making it to contain a breach of almost each moral Law, all which were then written in the tables of his heart,
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Thirdly, We closed all with that comfortable doctrine of assurance, discussed to you in brief with six effects of it, proposed for an Example to your care and imitation.
Thirdly, We closed all with that comfortable Doctrine of assurance, discussed to you in brief with six effects of it, proposed for an Exampl to your care and imitation.
as Adam was no private person, but the whole humane nature, so this sin is to be considered either in the root, or in the fruit, in its self, or in its effects.
as Adam was no private person, but the Whole humane nature, so this sin is to be considered either in the root, or in the fruit, in its self, or in its effects.
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In its self, so all mankind, and every particular man, is, and in that name must humble himself as concerned in the eating of that fruit, which only Adams teeth did fasten on;
In its self, so all mankind, and every particular man, is, and in that name must humble himself as concerned in the eating of that fruit, which only Adams teeth did fasten on;
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is to deem himself bound to be humbled for that pride, that curiosity, that disobedience, or whatsoever sin else can be contained in that first great transgression;
is to deem himself bound to be humbled for that pride, that curiosity, that disobedience, or whatsoever since Else can be contained in that First great Transgression;
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and count you this nothing, to have a share in such a sin, which contains such a multitude of Rebellions? 'Tis not a slight, perfunctory humiliation that can expiate, not a small labour that can destroy this monster which is so rich in heads, each to be cut off by the work of a several repentance.
and count you this nothing, to have a share in such a since, which contains such a multitude of Rebellions? It's not a slight, perfunctory humiliation that can expiate, not a small labour that can destroy this monster which is so rich in Heads, each to be Cut off by the work of a several Repentance.
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Now in the last place, as this sin of all mankind in Adam is considered in its effects, so it becomes to us a body of sin and death, a natural disorder of the whole man,
Now in the last place, as this sin of all mankind in Adam is considered in its effects, so it becomes to us a body of since and death, a natural disorder of the Whole man,
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an hostility and enmity of the flesh against the spirit, and the parent of all sin in us, as may appear Rom. vii. and Jam. 1.14. Which that you may have a more compleat understanding of, consider it as it is ordinarily set down, consisting of three parts, 1. A natural defect, 2. A moral affection, 3. A legal guilt, i. e.
an hostility and enmity of the Flesh against the Spirit, and the parent of all since in us, as may appear Rom. vii. and Jam. 1.14. Which that you may have a more complete understanding of, Consider it as it is ordinarily Set down, consisting of three parts, 1. A natural defect, 2. A moral affection, 3. A Legal guilt, i. e.
and is to be imputed to us, called ordinarily original sin in us, to distinguish it from that first act committed by Adam, of which this is an effect.
and is to be imputed to us, called ordinarily original since in us, to distinguish it from that First act committed by Adam, of which this is an Effect.
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And first, that natural defect is a total loss, and privation of that primitive justice, holiness and obedience, which God had furnisht the Creature withal;
And First, that natural defect is a total loss, and privation of that primitive Justice, holiness and Obedience, which God had furnished the Creature withal;
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and in fine, to petition that rich grace, which may build up all these ruines? to pray to God that his Christ may purchase and bestow on us new abilities? that the second Adam may furnish us with more durable powers and lasting graces,
and in fine, to petition that rich grace, which may built up all these ruins? to pray to God that his christ may purchase and bestow on us new abilities? that the second Adam may furnish us with more durable Powers and lasting graces,
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than we had, but forfeited in the first? The following part of this sin of our nature, viz. A moral evil affection, is word for word mentioned, Rom. vii. 5. For there the Greek words, NONLATINALPHABET, ordinarily translated motions of sins, and in the margin the passions of sins, are more significantly to be rendred affections of sins, i. e.
than we had, but forfeited in the First? The following part of this since of our nature, viz. A moral evil affection, is word for word mentioned, Rom. vii. 5. For there the Greek words,, ordinarily translated motions of Sins, and in the margin the passion of Sins, Are more significantly to be rendered affections of Sins, i. e.
and so fence him from the beams and light of the spiritual invisible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no conversation with,
and so fence him from the beams and Light of the spiritual invisible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no Conversation with,
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and so no instruction from the Bible in this matter, that these very Heathens I say, had a sense of this part of original sin, to wit, of these evil moral lusts and affections, which they felt in themselves,
and so no instruction from the bible in this matter, that these very heathens I say, had a sense of this part of original since, to wit, of these evil moral Lustiest and affections, which they felt in themselves,
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and renders his life grievous unto him, where he useth the very same word, though with a significant Epithet added to it, that S. James doth c. 1. ver. 15. NONLATINALPHABET, infinite lust, with which,
and renders his life grievous unto him, where he uses the very same word, though with a significant Epithet added to it, that S. James does c. 1. ver. 15., infinite lust, with which,
as S. James saith, a man is drawn away and enticed, NONLATINALPHABET, so saith he, that part of the mind in which these lusts dwell, is perswaded and drawn, or rather fall backward and forward, NONLATINALPHABET, which lust or evil concupiscence he at last defines to be, NONLATINALPHABET, an unsatiable intemperance of the appetite, never filled with a desire, never ceasing in the persecution of evil;
as S. James Says, a man is drawn away and enticed,, so Says he, that part of the mind in which these Lustiest dwell, is persuaded and drawn, or rather fallen backward and forward,, which lust or evil concupiscence he At last defines to be,, an unsatiable intemperance of the appetite, never filled with a desire, never ceasing in the persecution of evil;
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Hence is it, that it was a custom among all of them, I mean the common Heathen, to use many ways of purgations, especially on their children, who at the imposition of their names, were to be lustrated and purified with a great deal of superstition and ceremony, such like as they used to drive away a plague, or a cure for an House or City.
Hence is it, that it was a custom among all of them, I mean the Common Heathen, to use many ways of purgations, especially on their children, who At the imposition of their names, were to be lustrated and purified with a great deal of Superstition and ceremony, such like as they used to drive away a plague, or a cure for an House or city.
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As if nature by instinct had taught them so much Religion, as to acknowledge and desire to cure in every one this hereditary disease of the soul, this plague of mans heart,
As if nature by instinct had taught them so much Religion, as to acknowledge and desire to cure in every one this hereditary disease of the soul, this plague of men heart,
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And in summ, the whole learning of the Wisest of them (such were the Moralists ) was directed to the governing and keeping in order of these evil affections, which they called the unruly citizens and common people of the soul, whose intemperance and disorders they plainly observed within themselves,
And in sum, the Whole learning of the Wisest of them (such were the Moralists) was directed to the governing and keeping in order of these evil affections, which they called the unruly Citizens and Common people of the soul, whose intemperance and disorders they plainly observed within themselves,
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Thus have I briefly shewed you the sense that the very Heathen had of this second branch of original sin, which needs therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to instruct them, did naturally so feelingly observe and curse it, that by reason of it they esteemed their whole life but a living death, NONLATINALPHABET;
Thus have I briefly showed you the sense that the very Heathen had of this second branch of original since, which needs Therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to instruct them, did naturally so feelingly observe and curse it, that by reason of it they esteemed their Whole life but a living death,;
and their body but the Sepulchre of the soul, NONLATINALPHABET, both which together are but a periphrasis of that which S. Paul calls in brief the body of death. And shall we who have obtained plenty of light and instruction, besides that which nature bestowed on us with them, shall we, I say, let our Eyes be confounded with abundance of day? shall we see it more clearly, to take less notice of it? Shall we feel the stings of sin within us (which though they do but prick the regenerate, prove mortal to the rest of us) and shall we not observe them? Shall we not rather weep those Fountains dry,
and their body but the Sepulchre of the soul,, both which together Are but a periphrasis of that which S. Paul calls in brief the body of death. And shall we who have obtained plenty of Light and instruction, beside that which nature bestowed on us with them, shall we, I say, let our Eyes be confounded with abundance of day? shall we see it more clearly, to take less notice of it? Shall we feel the stings of since within us (which though they do but prick the regenerate, prove Mortal to the rest of us) and shall we not observe them? Shall we not rather weep those Fountains dry,
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and crop this luxury of our affections with a severe, sharp sorrow and humiliation? Shall we not starve this rank, fruitful Mother of Vipers, by denying it all nourishment from without, all advantages of temptations and the like, which it is wont to make use of, to beget in us all manner of sin? let us aggravate every circumstance and inconvenience of it to our selves,
and crop this luxury of our affections with a severe, sharp sorrow and humiliation? Shall we not starve this rank, fruitful Mother of Vipers, by denying it all nourishment from without, all advantages of temptations and the like, which it is wont to make use of, to beget in us all manner of since? let us aggravate every circumstance and inconvenience of it to our selves,
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and then endeavour to banish it out of us, and when we find we are not able, importune that strong assistant the Holy Spirit, to curb and subdue it, that in the necessity of residing, it yet may not reign in our mortal bodies ;
and then endeavour to banish it out of us, and when we find we Are not able, importune that strong assistant the Holy Spirit, to curb and subdue it, that in the necessity of residing, it yet may not Reign in our Mortal bodies;
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and temptations of it here, and from the punishment and imputation of it hereafter. And so I come to the third part, or brach of this original sin, to wit, its legal guilt, and this we do contract by such an early prepossession, that it outruns all other computations of our life.
and temptations of it Here, and from the punishment and imputation of it hereafter. And so I come to the third part, or brach of this original since, to wit, its Legal guilt, and this we do contract by such an early prepossession, that it outruns all other computations of our life.
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We carry a body of sin about us, before we have one of flesh, have a decrepit, weak old man with all his crazy train of affections and lusts, before even infancy begins.
We carry a body of since about us, before we have one of Flesh, have a decrepit, weak old man with all his crazy train of affections and Lustiest, before even infancy begins.
as if it were that little moving point, which the curious enquirers into nature, find to be the rudiment of animation, and pants not then for life, but lust, and endless death.
as if it were that little moving point, which the curious enquirers into nature, find to be the rudiment of animation, and pants not then for life, but lust, and endless death.
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no, it improves its rancour against God and goodness, mixes with custom, passion, and example, and whatever thing is apt to lead us unto mischief, somenting all the wild desires of our inferiour brutal part, till it become at last an equal and profest Enemy, making open hostility, setting up its Sconces, fortifying it self with munition and defence,
no, it improves its rancour against God and Goodness, mixes with custom, passion, and Exampl, and whatever thing is apt to led us unto mischief, fomenting all the wild Desires of our inferior brutal part, till it become At last an equal and professed Enemy, making open hostility, setting up its Sconces, fortifying it self with munition and defence,
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Thus shall you see it encampt, and setting up its banners for tokens, under that proud name of another law, Rom. vii. 23. I see another law in my members, warring against the law of my mind, and as if it had got the better of the day, bringing me into captivity to the law of sin, which is in the members, i. e. unto its self.
Thus shall you see it encamped, and setting up its banners for tokens, under that proud name of Another law, Rom. vii. 23. I see Another law in my members, warring against the law of my mind, and as if it had god the better of the day, bringing me into captivity to the law of since, which is in the members, i. e. unto its self.
and fiercely resolving, whether by deceit or battery to captivate us unto himself, and shall we not take notice of him? Shall we not think it worthy our pains and expence, to defeat him,
and fiercely resolving, whither by deceit or battery to captivate us unto himself, and shall we not take notice of him? Shall we not think it worthy our pains and expense, to defeat him,
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or secure our selves? Beloved, that will be the best stratagem for the taking of this Enemy, which is now adays most ordinary in Sieges, to block up all passages,
or secure our selves? beloved, that will be the best stratagem for the taking of this Enemy, which is now adais most ordinary in Sieges, to block up all passages,
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and hinder all access of fresh provision, and so by denying this greedy devourer all nourishment from without, to starve and pine him into such a tameness, that he may be taken without resistance;
and hinder all access of fresh provision, and so by denying this greedy devourer all nourishment from without, to starve and pine him into such a tameness, that he may be taken without resistance;
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which how really you may perform by these means of mortification and repentance prescribed you in Scripture, you shall better learn by your own practice than my discourse.
which how really you may perform by these means of mortification and Repentance prescribed you in Scripture, you shall better Learn by your own practice than my discourse.
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The fourth aggravation of this guilt is, that its minera and fewel lurks even in a regenerate man, wretched, &c. and enforceth Paul into a conflict, a War against himself.
The fourth aggravation of this guilt is, that its minera and fuel lurks even in a regenerate man, wretched, etc. and enforceth Paul into a conflict, a War against himself.
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and never to try a Field with the Author of its so much misery, or finding it to be within its self, part of it self, not to think it a sin worthy repentance,
and never to try a Field with the Author of its so much misery, or finding it to be within its self, part of it self, not to think it a since worthy Repentance,
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if he any way incline to disobedience, if he perform his commands with any regret or reluctancy Now secondly, consent is so natural a consequent of this evil inclination, that in a man you can scarce discern, much less sever them.
if he any Way incline to disobedience, if he perform his commands with any regret or reluctancy Now secondly, consent is so natural a consequent of this evil inclination, that in a man you can scarce discern, much less sever them.
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No man hath any inordinate lust, but doth give some kind of consent to it, the whole will being so infected with this lust, that that can no sooner bring forth evil motions,
No man hath any inordinate lust, but does give Some kind of consent to it, the Whole will being so infected with this lust, that that can no sooner bring forth evil motions,
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Thus have I insisted somewhat largely on the branches of Original sin, which I have spread and stretcht the wider, that I might furnish you with more variety of aggravations on each member of it, which I think may be of important use,
Thus have I insisted somewhat largely on the branches of Original since, which I have spread and stretched the wider, that I might furnish you with more variety of aggravations on each member of it, which I think may be of important use,
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When you profess that you are about the business of repentance, you cannot be perswaded that this common sin, which Adam, as you reckon, only sinned, hath any effect on you.
When you profess that you Are about the business of Repentance, you cannot be persuaded that this Common since, which Adam, as you reckon, only sinned, hath any Effect on you.
Besides original sin already spoken of, you are to lay hard to your own charges, first, your particular chief sins, secondly, all your ordinary sins in gross.
Beside original since already spoken of, you Are to lay hard to your own charges, First, your particular chief Sins, secondly, all your ordinary Sins in gross.
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be sensible of, be sorry for, and confess to God every man the plague of his own heart, that is, in the bulk and heap of their sins, shall pick the fairest loveliest sin in the pack, the plague, i. e.
be sensible of, be sorry for, and confess to God every man the plague of his own heart, that is, in the bulk and heap of their Sins, shall pick the Fairest loveliest since in the pack, the plague, i. e.
the pestilential, reigning, sweeping offence, on which all the lower train of petty faults do wait and depend, do minister and suppeditate matter to work:
the pestilential, reigning, sweeping offence, on which all the lower train of Petty Faults do wait and depend, do minister and suppeditate matter to work:
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If, I say, they shall take this Captain sin, and anatomize, and cut up, and discover every branch of him without any fraud or concealment before the Lord,
If, I say, they shall take this Captain since, and anatomise, and Cut up, and discover every branch of him without any fraud or concealment before the Lord,
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For there is in every of us one master sin that rules the rabble, one fatling which is fed with the choicest of our provision, one Captain of the Devils Troop, one the plague in every mans heart.
For there is in every of us one master since that rules the rabble, one fatling which is fed with the Choicest of our provision, one Captain of the Devils Troop, one the plague in every men heart.
who overcome with the multitude of his sins to be repeated, folds them all in this Prayer, Who can tell how oft he offendeth? &c. And do thou, O Lord, work in us the sincere acknowledgment of,
who overcome with the multitude of his Sins to be repeated, folds them all in this Prayer, Who can tell how oft he offends? etc. And do thou, Oh Lord, work in us the sincere acknowledgment of,
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for in setting down how you are to aggravate your sins, especially your original sin against your selves, I have spoken all the while to your affections,
for in setting down how you Are to aggravate your Sins, especially your original since against your selves, I have spoken all the while to your affections,
and censure, and damn a mote or atome in another mans Eye, when their own is in danger to be put out by a Beam? Hence is it, that among lay-men the sins of clergy are weighed according to the measure of the Sanctuary, which was provided for the paying of their Tithes, Lev. xxvii. 25. i. e. double the ordinary balance;
and censure, and damn a mote or atom in Another men Eye, when their own is in danger to be put out by a Beam? Hence is it, that among laymen the Sins of Clergy Are weighed according to the measure of the Sanctuary, which was provided for the paying of their Tithes, Lev. xxvii. 25. i. e. double the ordinary balance;
and their own, if not under, at most according to the common weight of the Congregation. In a Minister every errour shall become an heresy, every slip a crime, and every crime a sacrilege;
and their own, if not under, At most according to the Common weight of the Congregation. In a Minister every error shall become an heresy, every slip a crime, and every crime a sacrilege;
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and so St. Paul here is changed from the chief of Sinners to the chief of Saints, and then the Doctrine is become a Doctrine of comfort fit for a Conclusion, that he who can follow Pauls Example and Precept, can sufficiently humble himself for his sins, accept that faithful saying,
and so Saint Paul Here is changed from the chief of Sinners to the chief of Saints, and then the Doctrine is become a Doctrine of Comfort fit for a Conclusion, that he who can follow Paul's Exampl and Precept, can sufficiently humble himself for his Sins, accept that faithful saying,
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and rightly lay hold on Christ, may assure himself that he is become a chief Saint, for so could Paul say, Of all sinners I am the chief, and therefore of all those Sinners that Christ came into the World to save, NONLATINALPHABET, I am the chief too.
and rightly lay hold on christ, may assure himself that he is become a chief Saint, for so could Paul say, Of all Sinners I am the chief, and Therefore of all those Sinners that christ Come into the World to save,, I am the chief too.
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that hath not spared any one minute [ of ] circumstance for the discovery of them, not one point of aggravation for the humbling of himself, he that being thus prepared for his journey to Christ with his burthen on his back, shall then take his flight and keep upon the wing, till he fix firmly on him, may be as sure that he shall dy the Death,
that hath not spared any one minute [ of ] circumstance for the discovery of them, not one point of aggravation for the humbling of himself, he that being thus prepared for his journey to christ with his burden on his back, shall then take his flight and keep upon the wing, till he fix firmly on him, may be as sure that he shall die the Death,
sharp, assaulting, piercing weapons, found out and forg'd by the passions and wits of men, to arm their rage, to satisfie their covetings and ambitions, to manage all the quarrels that the carnal or diabolical affections of men have commenc'd or inflam'd through the world.
sharp, assaulting, piercing weapons, found out and forged by the passion and wits of men, to arm their rage, to satisfy their covetings and ambitions, to manage all the quarrels that the carnal or diabolical affections of men have commenced or inflamed through the world.
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These are the gross Elements made use of by the Prophet, figuratively to express the instruments of our Hostilities that lie more covertly in our hearts, these invisible Swords and Spears, animosities, uncharitable, unpeaceable humors, that Christ came to allay and temper, to transform and beat into other shapes.
These Are the gross Elements made use of by the Prophet, figuratively to express the Instruments of our Hostilities that lie more covertly in our hearts, these invisible Swords and Spears, animosities, uncharitable, unpeaceable humours, that christ Come to allay and temper, to transform and beatrice into other shapes.
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First, though more improperly, our Hostilities against God, our rebellions and resistances against his will, our contrary walkings to him, the throwing off that yoke of Moral or Christian duties, breaking those bands, casting of those cords, Psal. 2. and that, either 1. In an universal dislike of his Government, a direct nolumus hunc, that profest Atheism that begins to set up, to gather Disciples and Proselytes abroad in the world, that Chair of the Scorner, that disclaims Religion as a pusillanimous thing, a ridiculous pedantick quality, that hath in their opinion dis-spirited and emasculated the world:
First, though more improperly, our Hostilities against God, our rebellions and resistances against his will, our contrary walkings to him, the throwing off that yoke of Moral or Christian duties, breaking those bans, casting of those cords, Psalm 2. and that, either 1. In an universal dislike of his Government, a Direct nolumus hunc, that professed Atheism that begins to Set up, to gather Disciples and Proselytes abroad in the world, that Chair of the Scorner, that disclaims Religion as a pusillanimous thing, a ridiculous pedantic quality, that hath in their opinion dispirited and emasculated the world:
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Or else, 2. by particular oppositions to his commands in the retail, sinning over all the Precepts on either Mount, taking part with the Law of the Members against all the Empires of the Law of the Mind,
Or Else, 2. by particular oppositions to his commands in the retail, sinning over all the Precepts on either Mount, taking part with the Law of the Members against all the Empires of the Law of the Mind,
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and our Embassie is very submiss, as though God did beseech you by us, as Lot doth the Sodomites on their assault of the Angels, We pray you, Brethren, do not so wickedly;
and our Embassy is very submiss, as though God did beseech you by us, as Lot does the Sodomites on their assault of the Angels, We pray you, Brothers, do not so wickedly;
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and wounding, and butchering our own poor Souls, deforming and infeebling them with our wasting habits of sin, exhausting the very principles of civil ingenuous Nature, leaving never a vital spark or seed of humanity behind,
and wounding, and butchering our own poor Souls, deforming and enfeebling them with our wasting habits of since, exhausting the very principles of civil ingenuous Nature, leaving never a vital spark or seed of humanity behind,
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but violating, and grieving, and quenching all, a direct felonia de se, murthering and assassinating these divine creatures, which God had prepared to people Heaven,
but violating, and grieving, and quenching all, a Direct felonia de se, murdering and assassinating these divine creatures, which God had prepared to people Heaven,
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And so you have the Interpretation of Plough-shares here, the rending of the impenitent heart, the preparing it for grace, the humbling the proud sinner,
And so you have the Interpretation of Ploughshares Here, the rending of the impenitent heart, the preparing it for grace, the humbling the proud sinner,
those sins that undertake to serve the grosser part of us, to have special fidelities and kindnesses to the flesh in all their warrings against the Soul, are not yet so faithful in their performances, work oft the greatest malices to that very flesh, cast it sometimes into the fire, sometimes into the water, despoil it of all the honour, beauty, spirits, joys,
those Sins that undertake to serve the grosser part of us, to have special fidelities and Kindnesses to the Flesh in all their warrings against the Soul, Are not yet so faithful in their performances, work oft the greatest malices to that very Flesh, cast it sometime into the fire, sometime into the water, despoil it of all the honour, beauty, spirits, Joys,
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and life it self, leave it in the pitiousest, disfigured, rifled, wasted flesh imaginable, and so have their malices and treacheries against that also.
and life it self, leave it in the pitiousest, disfigured, rifled, wasted Flesh imaginable, and so have their malices and Treacheries against that also.
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The uncharitablenesses here especially designed are, in the third place, those that (as our material swords and spears ) are ordinarily imployed against our Brethren,
The uncharitablenesses Here especially designed Are, in the third place, those that (as our material swords and spears) Are ordinarily employed against our Brothers,
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like the bloud of the Mulberries to the Elephant, shall inflame us to a brutality, a thirst of our Brethrens bloud, turning the Christian into a Nimrod, a mighty Hunter before the Lord, giving the Church that new notion of Militant, in shedding as much of other mens bloud (and triumphing in that effusion) as in the Primitive times it poured out of its own veins,
like the blood of the Mulberries to the Elephant, shall inflame us to a brutality, a thirst of our Brothers' blood, turning the Christian into a Nimrod, a mighty Hunter before the Lord, giving the Church that new notion of Militant, in shedding as much of other men's blood (and triumphing in that effusion) as in the Primitive times it poured out of its own Veins,
when Christians shall design God Sacrifices, bloudy Cannibal Oblations, and, in that other stern sense of the Apostle's words, NONLATINALPHABET, rational humane sacrifices, whole Herds and Hecatombs at once,
when Christians shall Design God Sacrifices, bloody Cannibal Oblations, and, in that other stern sense of the Apostle's words,, rational humane Sacrifices, Whole Herds and Hecatombs At once,
and his tongue a sharp sword, in the Psalmist's dialect, the preparative to that former practising on the Life, putting men into wild beasts Skins, that they may be worried and torn to pieces in their disguises;
and his tongue a sharp sword, in the Psalmist's dialect, the preparative to that former practising on the Life, putting men into wild beasts Skins, that they may be worried and torn to Pieces in their disguises;
or whether yet in the higher strain of the censorious Anathematizer, that breaths out woes and damnations, passes that bloudy sentence upon all that walk not in his path toward Canaan ;
or whither yet in the higher strain of the censorious Anathematizer, that breathes out woes and damnations, passes that bloody sentence upon all that walk not in his path towards Canaan;
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this spiritual assassinacy, this deepest die of bloud being most Satanically designed on Souls, and (because they cannot get those into their power) practising it in Effigie, slaughtering them here in this t'other Calvary, the place for the crucifying of Reputations, turning men (upon any, upon no occasion) out of the communion of their charity,
this spiritual assassinacy, this Deepest die of blood being most Satanically designed on Souls, and (Because they cannot get those into their power) practising it in Effigy, slaughtering them Here in this tother Calvary, the place for the crucifying of Reputations, turning men (upon any, upon no occasion) out of the communion of their charity,
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By the sharp, forcing them to violate their consciences in hope to get their bodies or estates off from the torture, (as the Englishman is observed, through impatience of any present pressure, to venture the vastest future danger that will pretend to ease or rescue him at the instant,
By the sharp, forcing them to violate their Consciences in hope to get their bodies or estates off from the torture, (as the Englishman is observed, through impatience of any present pressure, to venture the vastest future danger that will pretend to ease or rescue him At the instant,
and therefore, they say, the use of the Rack was superseded in this Nation.) And they that can be Instruments in this savage enterprise, that can thus operate under the great Abaddon, in this profession of assaulting and wounding of Souls,
and Therefore, they say, the use of the Rack was superseded in this nation.) And they that can be Instruments in this savage enterprise, that can thus operate under the great Abaddon, in this profession of assaulting and wounding of Souls,
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And so he also that is so skill'd at the soft weapon, that by the fair insinuating carriage, by the help of the winning address, the Syrene-mode or meen, can inspire poison, whisper in destruction to the Soul (as the Poetick Present that had secret Chains in it, fettering and inslaving of him that was pleased with it;
And so he also that is so skilled At the soft weapon, that by the fair insinuating carriage, by the help of the winning address, the Syrene-mode or Men, can inspire poison, whisper in destruction to the Soul (as the Poetic Present that had secret Chains in it, fettering and enslaving of him that was pleased with it;
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NONLATINALPHABET, in the Orator, the delight brought shackles, the beauty bands along with it, but no man to loose him that was presently insnared by them (he that can tole on the tame, well-natur'd, easily seducible into all the luxury and the hell, the sin and the damnation imaginable, he is one of the fair-spoken sword-men that David speaks of, whose words are softer than butter,
, in the Orator, the delight brought shackles, the beauty bans along with it, but no man to lose him that was presently Ensnared by them (he that can tole on the tame, well-natured, Easily seducible into all the luxury and the hell, the since and the damnation imaginable, he is one of the fair-spoken swordmen that David speaks of, whose words Are Softer than butter,
You have had a view of the Artillery in the Text, the interpretation of the hostile weapons, the swords and spears, the furniture of the Heathens Armory before Christ's coming: (Good God! that in their travel round about the world, they were not at length all transported hither,
You have had a view of the artillery in the Text, the Interpretation of the hostile weapons, the swords and spears, the furniture of the heathens Armoury before Christ's coming: (Good God! that in their travel round about the world, they were not At length all transported hither,
than Christ to bring this peace: And yet to see how some Observers have been willing to pitch upon this one passage of story, the shutting of Janus Temple about the birth of Christ, (the Catholick peace in that part of the world at that point of time) as the main thing that was pointed at in this Verse.
than christ to bring this peace: And yet to see how Some Observers have been willing to pitch upon this one passage of story, the shutting of Janus Temple about the birth of christ, (the Catholic peace in that part of the world At that point of time) as the main thing that was pointed At in this Verse.
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and, like the Teeth of old, sowed and sprung up a whole harvest of swords and spears, of animosities and uncharitablenesses in this our land.) I hasten to the more innocent tools, the weapons of the Husband-man's warfare against his enemies, barrenness and unprofitableness, the plough-shares and the pruning-hooks on the other side, my second particular.
and, like the Teeth of old, sowed and sprung up a Whole harvest of swords and spears, of animosities and uncharitablenesses in this our land.) I hasten to the more innocent tools, the weapons of the Husbandman's warfare against his enemies, Barrenness and unprofitableness, the ploughshares and the pruning-hooks on the other side, my second particular.
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when it is too moist, (the dissolving or weeping earth) and when 'tis too beggerly and lean, to inrich it with all the whole mine of fatness that lies treasur'd up to that purpose in the Word of God, to ply it through each season from the seed time of Repentance, (that sowing in tears ) to the harvest in joy and chearfulness, the bringing our sheaves with us, these worthy meet fruits of that Repentance. This earth of ours, I say, is thus to practise upon it self;
when it is too moist, (the dissolving or weeping earth) and when it's too beggarly and lean, to enrich it with all the Whole mine of fatness that lies treasured up to that purpose in the Word of God, to ply it through each season from the seed time of Repentance, (that sowing in tears) to the harvest in joy and cheerfulness, the bringing our sheaves with us, these worthy meet fruits of that Repentance. This earth of ours, I say, is thus to practise upon it self;
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or to change his temper into any thing of zeal or anger against these:) Nor only (in the second place) in reprehending and trashing of St. Peter 's zeal,
or to change his temper into any thing of zeal or anger against these:) Nor only (in the second place) in reprehending and trashing of Saint Peter is zeal,
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and after all the planting and watering, to acknowledge all to be God's NONLATINALPHABET, his fructifying or giving of increase. And not only thus, every man to be his own Husband-man under God, but
and After all the planting and watering, to acknowledge all to be God's, his fructifying or giving of increase. And not only thus, every man to be his own Husbandman under God, but
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Nor only (in the third place) in refusing the aid even of Angels from Heaven (when they were ready upon his summons) against the Heathens that attach'd him:
Nor only (in the third place) in refusing the aid even of Angels from Heaven (when they were ready upon his summons) against the heathens that attached him:
'Tis clear, 'twas one of his Accusers main hopes to find him in Judas Gaulonita 's Doctrine, That 'twas unlawful for God 's people (and so for him that undertook to be God 's Son) to be subject to Idolaters, making advantage of Piety (as the Gnosticks after did) toward their secular ends, the freeing themselves from subjection in this world.
It's clear, 'twas one of his Accusers main hope's to find him in Judas Gaulonita is Doctrine, That 'twas unlawful for God is people (and so for him that undertook to be God is Son) to be Subject to Idolaters, making advantage of Piety (as the Gnostics After did) towards their secular ends, the freeing themselves from subjection in this world.
vindicating Caesar 's Prerogative by his Coin, and in that good confession to Pilate: From which 'tis demonstrable, that what was not to be done in defence of Christ when he was in that danger and under that persecution, is no more to be attempted in that case for Religion, for Christianity it self.
vindicating Caesar is Prerogative by his Coin, and in that good Confessi to Pilate: From which it's demonstrable, that what was not to be done in defence of christ when he was in that danger and under that persecution, is no more to be attempted in that case for Religion, for Christianity it self.
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I shall shut up this by leaving in your hands that most glorious lively Image of his whole Soul and Life, delivered to us in one Medal, that [ Learn of me, for I am meek and lowly in heart,
I shall shut up this by leaving in your hands that most glorious lively Image of his Whole Soul and Life, Delivered to us in one Medal, that [ Learn of me, for I am meek and lowly in heart,
this one Amulet hung about your necks, one would think, were sufficient to charm all the weapons of our warfare, that are so unmercifully carnal, to exorcize and conjure all the swords and spears out of the world, to work new transfigurations and metamorphoses among us, to return the Bears and Vultures into their old humane shapes again,
this one Amulet hung about your necks, one would think, were sufficient to charm all the weapons of our warfare, that Are so unmercifully carnal, to exorcise and conjure all the swords and spears out of the world, to work new transfigurations and metamorphoses among us, to return the Bears and Vultures into their old humane shapes again,
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and proclaim an universal truce to all the military affections we carry about us, to our wraths, our covetings, our aspirings, a Sabbath, a Jubilee of rest and peace,
and proclaim an universal truce to all the military affections we carry about us, to our wraths, our covetings, our aspirings, a Sabbath, a Jubilee of rest and peace,
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like that which Jamblichus talks of in the Sphears, a NONLATINALPHABET, a catholick constant harmony and accord, a present pacification of all our intestine broils,
like that which Jamblichus talks of in the Spheres, a, a catholic constant harmony and accord, a present pacification of all our intestine broils,
and so a quiet and rest unto our souls: and till this be done, till this Advent Prophecy be fulfilled in your ears, you must know, there is little of Christianity among us, little of Evangelical graces or Evangelical Spirit, nothing but Legal at the best.
and so a quiet and rest unto our Souls: and till this be done, till this Advent Prophecy be fulfilled in your ears, you must know, there is little of Christianity among us, little of Evangelical graces or Evangelical Spirit, nothing but Legal At the best.
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but in the NONLATINALPHABET, the depth and sincerity of the heart, more of the work and power, the spirit and vital energy of the Gospel, God of his infinite mercy grant us all,
but in the, the depth and sincerity of the heart, more of the work and power, the Spirit and vital energy of the Gospel, God of his infinite mercy grant us all,
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even for the sake and through the operation of his Son Jesus Christ, that wonderful Counsellor, that mighty God, that Father of this Evangelical state, that Prince, and that God of peace ;
even for the sake and through the operation of his Son jesus christ, that wondered Counsellor, that mighty God, that Father of this Evangelical state, that Prince, and that God of peace;
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and labour in the Vineyards, by our aid and by our example encourage all the neighbourhood into this Trade of thriving, set to that glorious work of civilizing Desarts, banishing Briars and Thorns (to which the Laps'd Adam was condemn'd) quite out of the Country, weed out all the Ferity and Barbarity out of mens minds, bring the whole Region from the neglected Waste to the trim fruitful Inclosure, from the Wilderness to the Garden,
and labour in the Vineyards, by our aid and by our Exampl encourage all the neighbourhood into this Trade of thriving, Set to that glorious work of civilizing Deserts, banishing Briers and Thorns (to which the Lapsed Adam was condemned) quite out of the Country, weed out all the Ferity and Barbarity out of men's minds, bring the Whole Region from the neglected Waste to the trim fruitful Enclosure, from the Wilderness to the Garden,
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And if ever there was a time when the Province was large, (I would I could say, the Harvest great ) and need to pray to the Lord God of the Harvest to send a whole Army of Labourers, not with their military,
And if ever there was a time when the Province was large, (I would I could say, the Harvest great) and need to pray to the Lord God of the Harvest to send a Whole Army of Labourers, not with their military,
but their husbandly, Instruments, for the NONLATINALPHABET, the grand charitable acts, which Cyrus in Xenophon preferr'd before the military, to dress a wild People,
but their husbandly, Instruments, for the, the grand charitable acts, which Cyrus in Xenophon preferred before the military, to dress a wild People,
and plant some seeds (of Christianity, shall I say? nay) of honest civil nature amongst Christians, to make men ingenuous Heathens, one pitch above Salvage or Cannibal, to give a little Europe-breed instead of a whole Africk of wilder Creatures,
and plant Some seeds (of Christianity, shall I say? nay) of honest civil nature among Christians, to make men ingenuous heathens, one pitch above Salvage or Cannibal, to give a little Europe-breed instead of a Whole Africa of wilder Creatures,
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this certainly were a season for such prayers in Christendom, and all the Plough-shares and Pruning-hooks in a Country would be little enough for that purpose.
this Certainly were a season for such Prayers in Christendom, and all the Ploughshares and Pruning-hooks in a Country would be little enough for that purpose.
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The Plough-shares, they are for the breaking up our fallow grounds, wounding and tearing asunder our firm fast-hardned habits of sins, that Quarry of Earth and Stone, with the fair green even surface over it, fetching up the root of the Weeds and Thorns, our corrupt Customs of Atheism and Profaneness, that grew so voluntarily and so fast;
The Ploughshares, they Are for the breaking up our fallow grounds, wounding and tearing asunder our firm fast-hardned habits of Sins, that Quarry of Earth and Stone, with the fair green even surface over it, fetching up the root of the Weeds and Thorns, our corrupt Customs of Atheism and Profaneness, that grew so voluntarily and so fast;
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you have then under that colour the dressing of God's plantations, the supervenient work of paring and cutting all Excrescences in the regenerate Child of Heaven, (parallel to the washing of his feet, which were cleansed already, in Christ 's answer to St. Peter ) lopping off the Suckers, the luxuriances that will still return as long as we have that root and fomes of flesh about us,
you have then under that colour the dressing of God's plantations, the supervenient work of paring and cutting all Excrescences in the regenerate Child of Heaven, (parallel to the washing of his feet, which were cleansed already, in christ is answer to Saint Peter) lopping off the Suckers, the luxuriances that will still return as long as we have that root and fomes of Flesh about us,
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and if they are suffered to grow too lavishly, will soon suck away all the vital fructifying juice from the Branches, at least exhaust very much of that heavenly store which would be husbanded at the best advantage, every dram more pretiously employed.
and if they Are suffered to grow too lavishly, will soon suck away all the vital fructifying juice from the Branches, At least exhaust very much of that heavenly store which would be husbanded At the best advantage, every dram more preciously employed.
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But if our Margent have made the better conjecture, (as many times it doth) and the Scithes, which you meet with there, carry away the importance of the Original from the Pruning-hooks, you have then, God's calling for his fruits in the time of harvest, sending his Mowers into the field, his strict requiring and earnest expecting the plentiful issues of all his care, the growths and fructifyings of his graces;
But if our Margin have made the better conjecture, (as many times it does) and the Scithes, which you meet with there, carry away the importance of the Original from the Pruning-hooks, you have then, God's calling for his fruits in the time of harvest, sending his Mowers into the field, his strict requiring and earnest expecting the plentiful issues of all his care, the growths and fructifyings of his graces;
or the Hook or Sickle, which may probably be the yet fitter rendring of the word, will supply the place both of Text and Margent, be accommodable to either, to both uses) and then you have here the entire positive business of all Christianity, sometimes to break up, sometimes to prune, sometimes to prepare the fruits for God 's barn, to begin, to advance, to perfect that great work of fruit-bearing, that only design of all God's methods and dispensations amongst us, the kindly Vintage which he expects so passionately, Isa. 5. after all his husbandry.
or the Hook or Fickle, which may probably be the yet fitter rendering of the word, will supply the place both of Text and Margin, be accommodable to either, to both uses) and then you have Here the entire positive business of all Christianity, sometime to break up, sometime to prune, sometime to prepare the fruits for God is barn, to begin, to advance, to perfect that great work of Fruit bearing, that only Design of all God's methods and dispensations among us, the kindly Vintage which he expects so passionately, Isaiah 5. After all his Husbandry.
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And, O what an exprobration will it be to us, the Ecce labruscas there, our nothing but wild Grapes, our sour unsavoury fruits of unrighteousness after all this dressing!
And, Oh what an exprobration will it be to us, the Ecce Labruscas there, our nothing but wild Grapes, our sour unsavoury fruits of unrighteousness After all this dressing!
And let that serve for the second particular of the Absolute view. There is only the third behind, The motion or passage from one of these to the other, from the Swords to the Plough-shares, from the Spears to the Sickles or Hooks, and that by way of beating, They shall beat, &c. The same individual metal, which was even now a Sword, having suffered some change by the fire and anvil, comes out new forged in the other shape;
And let that serve for the second particular of the Absolute view. There is only the third behind, The motion or passage from one of these to the other, from the Swords to the Ploughshares, from the Spears to the Sickles or Hooks, and that by Way of beating, They shall beatrice, etc. The same Individu metal, which was even now a Sword, having suffered Some change by the fire and anvil, comes out new forged in the other shape;
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the same affections that were even now maliciously acted by Satan, formed and whet at the Philistines forge, NONLATINALPHABET, weapons of all the villany in the world, the Disquieters of the honour and peace of Christendom, the only boutefeux abroad, our passions and appetites, let them be but transformed by the Spirit of Christ, let the fire and hammer pass on them and without being destroyed in that fire, they come out new moulded, instruments of righteousness, zeal for the reforming our own lives, emulation for purity, and for fructifying;
the same affections that were even now maliciously acted by Satan, formed and whet At the philistines forge,, weapons of all the villainy in the world, the Disquieters of the honour and peace of Christendom, the only boutefeux abroad, our passion and appetites, let them be but transformed by the Spirit of christ, let the fire and hammer pass on them and without being destroyed in that fire, they come out new moulded, Instruments of righteousness, zeal for the reforming our own lives, emulation for purity, and for fructifying;
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that Saul that was even now an Apostle or Messenger of the Jewish Consistory to Damascus, and had then such a heart full of Swords and Spears, was so furious a Blasphemer of Christ,
that Saul that was even now an Apostle or Messenger of the Jewish Consistory to Damascus, and had then such a heart full of Swords and Spears, was so furious a Blasphemer of christ,
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and Persecutor of Christians, may continue his metal still, his title, and almost his name and office, and be the gallanter Apostle of Christ, the more abundant Labourer for ever after.
and Persecutor of Christians, may continue his metal still, his title, and almost his name and office, and be the gallanter Apostle of christ, the more abundant Labourer for ever After.
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as to throw all away as dross and refuse, to mortifie any other members upon earth, but those which signifie our sins, fornication, uncleanness, envyings, seditions, &c. as for the Affections or Faculties themselves, have they been never so profane and unhallowed, a breathing on them,
as to throw all away as dross and refuse, to mortify any other members upon earth, but those which signify our Sins, fornication, uncleanness, envyings, seditions, etc. as for the Affections or Faculties themselves, have they been never so profane and unhallowed, a breathing on them,
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the Censers of Corah, with a little change, will become excellent plates for God's sanctuary. Let that Love that even now was transported and lavisht out on the sensual object, be baptized with the Holy Ghost and with fire, come out a pure ethereal love, fastened on the beauty of holiness, (that angelical purity, to be transcribed into thine and thy brethrens hearts;) and the more flaming this love is, the more gracious and more acceptable it is like to be.
the Censers of Corah, with a little change, will become excellent Plataea for God's sanctuary. Let that Love that even now was transported and lavished out on the sensual Object, be baptised with the Holy Ghost and with fire, come out a pure ethereal love, fastened on the beauty of holiness, (that angelical purity, to be transcribed into thine and thy Brothers' hearts;) and the more flaming this love is, the more gracious and more acceptable it is like to be.
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and 'twas a remarkable act of providence, that upon a former peace, and so command for that in rolling, in the same Augustus time, proclaim'd at Tarracone in Spain, as Sepulveda tells us, (which if it had succeeded, Christ in any likelihood had not been born in Bethlehem ) there brake out some new broils, that deferred the peace and inrolling till this very point of time,
and 'twas a remarkable act of providence, that upon a former peace, and so command for that in rolling, in the same Augustus time, proclaimed At Tarracone in Spain, as Sepulveda tells us, (which if it had succeeded, christ in any likelihood had not been born in Bethlehem) there brake out Some new broils, that deferred the peace and enrolling till this very point of time,
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May but the ambitions and aspirings of the Worldling (that like air, pent up in too close a coop, works such NONLATINALPHABET and tempests, such shaking palsie-fits in the regions about us) be fastened, according to S. Paul 's advice, on a new object, transformed into the NONLATINALPHABET, pursuing of charity, as of a prize in the Olympick games, into the NONLATINALPHABET, taking as much pains, striving as emulously to contain himself and others in quiet, to restore a battered Kingdom to Peace again,
May but the ambitions and aspirings of the Worldling (that like air, penned up in too close a coop, works such and tempests, such shaking palsie-fits in the regions about us) be fastened, according to S. Paul is Advice, on a new Object, transformed into the, pursuing of charity, as of a prize in the Olympic games, into the, taking as much pains, striving as emulously to contain himself and Others in quiet, to restore a battered Kingdom to Peace again,
and then, our Swords may become very edifying weapons, our contentions very excellent, profitable contentions, every man striving to surpass and exceed the other, in meekness, patience, contented taking up the Cross of Christ, (those more than Olympick NONLATINALPHABET, to which the incorruptible crown is assigned) overcoming men in charity and wel-doing.
and then, our Swords may become very edifying weapons, our contentions very excellent, profitable contentions, every man striving to surpass and exceed the other, in meekness, patience, contented taking up the Cross of christ, (those more than Olympic, to which the incorruptible crown is assigned) overcoming men in charity and welldoing.
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Do but you enter into the school of Christ, (the most boisterous, raw, uncultivated you, that have least of this sacred temper about you) and that will be able to infuse it:
Do but you enter into the school of christ, (the most boisterous, raw, uncultivated you, that have least of this sacred temper about you) and that will be able to infuse it:
And in that we are, 1. To consider what truth there is in that prediction, to justifie and vindicate this prophecy against all the contrary appearances, They shall beat, &c. One Objection 'tis clear there is against the truth of this prophecy, (and 'twere more for the credit of Christendom that there were an hundred others,
And in that we Are, 1. To Consider what truth there is in that prediction, to justify and vindicate this prophecy against all the contrary appearances, They shall beatrice, etc. One Objection it's clear there is against the truth of this prophecy, (and 'twere more for the credit of Christendom that there were an hundred Others,
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since the sweet of revenge and the advantage of spoiling others, was once tasted, since that bloudy issue once began to break out, what hath all our Christianity done to stop or stanch it? 'Tis true, what Historians tells us, that at the time of Christ 's birth there was a notable cessation of Arms over the whole world;
since the sweet of revenge and the advantage of spoiling Others, was once tasted, since that bloody issue once began to break out, what hath all our Christianity done to stop or staunch it? It's true, what Historians tells us, that At the time of christ is birth there was a notable cessation of Arms over the Whole world;
and the NONLATINALPHABET, Luk. 2.1. (not taxing, but) inrolling, that brought Christ's Parents up to Bethlehem, and so occasioned his birth there, was an effect and immediate product of that Cessation:
and the, Luk. 2.1. (not taxing, but) enrolling, that brought Christ's Parents up to Bethlehem, and so occasioned his birth there, was an Effect and immediate product of that Cessation:
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when Christ was carried up in Mary 's womb to obey the prediction of his Birth in Bethlehem. But sure all this would be but a very imperfect completion of this other prophecy in my Text;
when christ was carried up in Marry is womb to obey the prediction of his Birth in Bethlehem. But sure all this would be but a very imperfect completion of this other prophecy in my Text;
some men really hating one another upon that score of difference in Religion, (and they say, no feuds are more desperately implacable, no swords more insatiably thirsty of bloud,
Some men really hating one Another upon that score of difference in Religion, (and they say, no feuds Are more desperately implacable, no swords more insatiably thirsty of blood,
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'Twas Du Plesse 's account to Languet, why he had not a mind to write the Story of the Civil wars of France, because if he had said truth, he must render new originals and causes of these Wars, hound that fox to a kennel which would not willingly be acknowledg'd, charge that on an emulation,
'Twas Du Plesse is account to Langueti, why he had not a mind to write the Story of the Civil wars of France, Because if he had said truth, he must render new originals and Causes of these Wars, hound that fox to a kennel which would not willingly be acknowledged, charge that on an emulation,
and solemnly, and superciliously, out of the Church, the only sanctuary to give impunity and reputation (apology at least) to the blackest enterprizes;
and solemnly, and superciliously, out of the Church, the only sanctuary to give impunity and reputation (apology At least) to the Blackest Enterprises;
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I am sure that Caesarean section, practising upon our own mothers, our own bowels, fellow-Christians, fellow-Protestants, fellow-Professors (shall I add fellow-Saints? but sure, sanctity,
I am sure that Caesarean section, practising upon our own mother's, our own bowels, fellow-Christians, fellow-Protestants, fellow-Professors (shall I add fellow-Saints? but sure, sanctity,
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nay, as Erasmus hath sweetly observed, among the wildest beasts in nature, (which are not beast enough to devour those of their own kind,) as it is among Christians of this last Age almost in every part of the world.
nay, as Erasmus hath sweetly observed, among the Wildest beasts in nature, (which Are not beast enough to devour those of their own kind,) as it is among Christians of this last Age almost in every part of the world.
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and when (to try the Experiment, how solitude and want of prey would discipline the devourer's appetite) he was shut up alone in the bladder, his vulturous stomach lets loose upon himself,
and when (to try the Experiment, how solitude and want of prey would discipline the devourer's appetite) he was shut up alone in the bladder, his vulturous stomach lets lose upon himself,
so many divided and subdivided enmities, and, when all others are wanting, such bloudy practisings upon our selves, that if it be true which Psellus saith, that the devils feast on the vapour that is exhaled from the bloud of men, sure the Christian devils,
so many divided and subdivided enmities, and, when all Others Are wanting, such bloody practisings upon our selves, that if it be true which Psellus Says, that the Devils feast on the vapour that is exhaled from the blood of men, sure the Christian Devils,
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And thus far I confess my self unable to vindicate this Prophecy in this sense of it, that so it should actually prove, that Christianity would really drive Swords out of the world:
And thus Far I confess my self unable to vindicate this Prophecy in this sense of it, that so it should actually prove, that Christianity would really drive Swords out of the world:
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but more glad, if this Nation might have the happiness within some tolerable term to enter upon its millennium, that the (Pacem, Domine, in diebus nostris, Peace in our time, our age, O Lord,) were not such a desperate, non-licet form,
but more glad, if this nation might have the happiness within Some tolerable term to enter upon its millennium, that the (Pacem, Domine, in diebus nostris, Peace in our time, our age, Oh Lord,) were not such a desperate, Non-licet from,
I have sufficiently shewed you in what sense these words have no truth in them; 'tis time I proceed to shew you in what sense they have: and that will be either,
I have sufficiently showed you in what sense these words have no truth in them; it's time I proceed to show you in what sense they have: and that will be either,
of reforming our selves, than of hating or killing our Brethren: one broken heart is a richer and more acceptable sacrifice to God than a whole pile of such bloudy offerings, such Mosaical consecrating our selves to God upon our Brethren.
of reforming our selves, than of hating or killing our Brothers: one broken heart is a Richer and more acceptable sacrifice to God than a Whole pile of such bloody offerings, such Mosaical consecrating our selves to God upon our Brothers.
And then, as Clemens speaks of seals or rings, that those that have the impressions and sculptures (as of Idols so) of Bow or Sword, must not be worn by the disciple of Christ, the pacifick Christian;
And then, as Clemens speaks of Seals or rings, that those that have the impressions and sculptures (as of Idols so) of Bow or Sword, must not be worn by the disciple of christ, the pacific Christian;
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or as the Polonian, being asked concerning two Brethren that desired to be of his Congregation, (as being of a Trade which was suspected to be unlawful, the making of Images or Faces to put upon Guns or Ordnances) gave answer, that he knew no great danger in those Images;
or as the Polonian, being asked Concerning two Brothers that desired to be of his Congregation, (as being of a Trade which was suspected to be unlawful, the making of Images or Faces to put upon Guns or Ordnances) gave answer, that he knew no great danger in those Images;
so certainly, that Christ that came to cast Idolatry and Heathenism out of the World, desired also to cast out that heathenish custome of wallowing in one anothers bloud, of hunting,
so Certainly, that christ that Come to cast Idolatry and Heathenism out of the World, desired also to cast out that Heathenish custom of wallowing in one another's blood, of hunting,
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that is the meaning of judging, (as the Administrators of the Jewish Nation, and they that subdued their enemies, were called Judges for some time:) and he shall mould them anew into an Evangelical temper;
that is the meaning of judging, (as the Administrators of the Jewish nation, and they that subdued their enemies, were called Judges for Some time:) and he shall mould them anew into an Evangelical temper;
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these subjects of this Kingdom of his, these malleable, tame, Evangelical new creatures, that are effectually changed by the Spirit and power of Christ's doctrine in their hearts, they that are his Disciples indeed, they shall beat their swords into those more edifying shapes, shall profess more Christianly Trades;
these subject's of this Kingdom of his, these malleable, tame, Evangelical new creatures, that Are effectually changed by the Spirit and power of Christ's Doctrine in their hearts, they that Are his Disciples indeed, they shall beatrice their swords into those more edifying shapes, shall profess more Christianly Trades;
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but the Ecce ut se invicem diligunt, Behold how they love, how they embrace, not how they pursue or slaughter, one another. And so there you have the difficulty cleared,
but the Ecce ut se invicem Love, Behold how they love, how they embrace, not how they pursue or slaughter, one Another. And so there you have the difficulty cleared,
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had we any of that salt within us, Mar. 9.50. the only preservative from putrefaction and rottenness of spirit, it would be as the Naturalists observe of it, NONLATINALPHABET, unitive, and bring along what our Saviour hath joyned with it, the peace with others. 'Tis the propriety and peculiarity of the Gospel, where 'tis entertained, to impress this well-natured quality;
had we any of that salt within us, Mar. 9.50. the only preservative from putrefaction and rottenness of Spirit, it would be as the Naturalists observe of it,, unitive, and bring along what our Saviour hath joined with it, the peace with Others. It's the propriety and peculiarity of the Gospel, where it's entertained, to Impress this well-natured quality;
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and whereever 'tis not impress'd, 'twill not be censorious to affirm, in despite of all the glorious appearances to the contrary, that those men have received the Gospel, the name, the grace of Christ in vain:
and wherever it's not impressed, it'll not be censorious to affirm, in despite of all the glorious appearances to the contrary, that those men have received the Gospel, the name, the grace of christ in vain:
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which will be demonstrated to you, if I proceed to my second or last particular, to shew you by what means Christianity undertakes to work this great work, to beat our swords into plough-shares,
which will be demonstrated to you, if I proceed to my second or last particular, to show you by what means Christianity undertakes to work this great work, to beatrice our swords into ploughshares,
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Every of these very proper moral instruments to this end, though (God knows) the stubborn unmalleable weapons of our warfare have too-too often the honour or resisting and vanquishing them all.
Every of these very proper moral Instruments to this end, though (God knows) the stubborn unmalleable weapons of our warfare have too-too often the honour or resisting and vanquishing them all.
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and, let me tell you, not only our own, but (which is worth the considering) our God 's enemies. For 1. such are all the cursers and persecutors of Disciples;
and, let me tell you, not only our own, but (which is worth the considering) our God is enemies. For 1. such Are all the cursers and persecutors of Disciples;
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And therefore Polycarpus, an Apostolical person, and Bishop, and Martyr, (one of the first Angels of Smyrna in the Revelation ) commanding to pray for them that persecute us, takes in not only the Heathen Powers and Princes, the greatest enemies of God then living,
And Therefore Polycarp, an Apostolical person, and Bishop, and Martyr, (one of the First Angels of Smyrna in the Revelation) commanding to pray for them that persecute us, Takes in not only the Heathen Powers and Princes, the greatest enemies of God then living,
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certainly of Christ himself. 2. Such were the Samaritans, direct enemies of Christ, and yet such 'twill not be permitted the Disciples to curse, Luke 9.55.3.
Certainly of christ himself. 2. Such were the Samaritans, Direct enemies of christ, and yet such it'll not be permitted the Disciples to curse, Lycia 9.55.3.
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Because the commandment of mercifulness lying on us proportionably to God's pattern, (to be merciful as our Father in heaven is merciful ) 'tis there said, that he is merciful to the evil as well as to the unthankful, to those that have sinn'd against vertue in general,
Because the Commandment of mercifulness lying on us proportionably to God's pattern, (to be merciful as our Father in heaven is merciful) it's there said, that he is merciful to the evil as well as to the unthankful, to those that have sinned against virtue in general,
and 'tis clear, God loves his enemies as well as ours, and out of that love gave his Son for those that had sinned against the first as well as the second Table,
and it's clear, God loves his enemies as well as ours, and out of that love gave his Son for those that had sinned against the First as well as the second Table,
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Lastly, because St. Paul 's reason against avenging our selves is grounded on God's sole prerogative of punishing Malefactors, Rom. 12.19. As it is written, Vengeance is mine, I will repay it, saith the Lord.
Lastly, Because Saint Paul is reason against avenging our selves is grounded on God's sole prerogative of punishing Malefactors, Rom. 12.19. As it is written, Vengeance is mine, I will repay it, Says the Lord.
If God hath left us no kind of enemies to hate, neither our own, nor his, the first, the ordinary object of our animosity and revenge, the second, of our very piety and zeal;
If God hath left us no kind of enemies to hate, neither our own, nor his, the First, the ordinary Object of our animosity and revenge, the second, of our very piety and zeal;
But then this is not all that Christ hath done by way of pacifick Doctrines, some other Doctrines he hath as effectually contrary to swords and spears, though not so directly and visibly, some mines more secretly to supplant this bloudy temper:
But then this is not all that christ hath done by Way of pacific Doctrines, Some other Doctrines he hath as effectually contrary to swords and spears, though not so directly and visibly, Some mines more secretly to supplant this bloody temper:
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What are the roots of strife and contentions among men? or in St. James his style, From whence come wars and fightings among you ? NONLATINALPHABET and NONLATINALPHABET, of the greater and lesser size, the piracies of the first or second magnitude? are they not from the lusts that war and rage in your members ? What be those lusts? Why, the spawn of those two great sensual principles, anger and desire, sometimes pride, sometimes stomach, sometimes impatience of injuries, and sometimes and most especially covetousness, the desiring to have somewhat which God had not made my lot;
What Are the roots of strife and contentions among men? or in Saint James his style, From whence come wars and fightings among you? and, of the greater and lesser size, the piracies of the First or second magnitude? Are they not from the Lustiest that war and rage in your members? What be those Lustiest? Why, the spawn of those two great sensual principles, anger and desire, sometime pride, sometime stomach, sometime impatience of injuries, and sometime and most especially covetousness, the desiring to have somewhat which God had not made my lot;
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the patience, and taking up the Cross, and denying my self that hellish piece of sensuality, that of revenge, NONLATINALPHABET, is sent out to duel with that impatience ;
the patience, and taking up the Cross, and denying my self that hellish piece of sensuality, that of revenge,, is sent out to duel with that impatience;
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and contentedness with whatever lot, with that of ravening and coveting. O let but the Beatitudes in the fifth of Matthew plant these blessed seeds in us,
and contentedness with whatever lot, with that of ravening and coveting. Oh let but the Beatitudes in the fifth of Matthew plant these blessed seeds in us,
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and our swords will presently be out of fashion, and within a while assaulted and eaten through with the tamest Creatures, the rust that themselves beget;
and our swords will presently be out of fashion, and within a while assaulted and eaten through with the tamest Creatures, the rust that themselves beget;
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but one to the other also in a vital fellow-membership, to which you know nothing is more contrary or destructive than the Sword, division, or Separation :
but one to the other also in a vital fellow-membership, to which you know nothing is more contrary or destructive than the Sword, division, or Separation:
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and this is the Argument in St. Paul for the strictest charity, not so much as to tell a falsity one to another, (which is sure less than drawing of Swords, calling down fire from Heaven one upon another) because, saith he, ye are members one of another ;
and this is the Argument in Saint Paul for the Strictest charity, not so much as to tell a falsity one to Another, (which is sure less than drawing of Swords, calling down fire from Heaven one upon Another) Because, Says he, you Are members one of Another;
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yet is neither one nor all of these ground sufficient for any member to bear malice, revenge, any thing but love and tenderness of care and bowels towards the other,
yet is neither one nor all of these ground sufficient for any member to bear malice, revenge, any thing but love and tenderness of care and bowels towards the other,
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But then 2. that which I chiefly mean by the new kind of Spirit, is the Spirit of the Gospel. In the 9. of Luke there is a reference to this, (as to a consideration that all disciples of Christ are much concerned in,
But then 2. that which I chiefly mean by the new kind of Spirit, is the Spirit of the Gospel. In the 9. of Lycia there is a Referente to this, (as to a consideration that all Disciples of christ Are much concerned in,
and from ignorance whereof, all our bloudy and fiery and thundering designs against our own or the enemies of Christ do proceed) NONLATINALPHABET, you know not, or, consider not, what kind of spirit you are of.
and from ignorance whereof, all our bloody and fiery and thundering designs against our own or the enemies of christ do proceed), you know not, or, Consider not, what kind of Spirit you Are of.
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and if you would know the kind of it, you shall have it, first Positively, then Negatively. Positively the Gospel-spirit is (a Jewel, will you call it? or) an Asterism made up of all those Celestial Gems even now touch'd on, Poverty of spirit, mourning, meekness, purity of heart, hungring and thirsting after righteousness, not after the Cannibal-feast of fellow-Christians bloud;
and if you would know the kind of it, you shall have it, First Positively, then Negatively. Positively the Gospel-spirit is (a Jewel, will you call it? or) an Asterism made up of all those Celestial Gems even now touched on, Poverty of Spirit, mourning, meekness, purity of heart, hungering and thirsting After righteousness, not After the Cannibal-feast of fellow-Christians blood;
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again, of mercifulness, peace-making, being persecuted and reviled, (and NONLATINALPHABET, not a piece of Rabshakeh 's railing Rhetorick to be had in hell ▪ which is not poured out on them,
again, of mercifulness, Peacemaking, being persecuted and reviled, (and, not a piece of Rabshakeh is railing Rhetoric to be had in hell ▪ which is not poured out on them,
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and indured chearfully by them in obedience to Christ.) Put all these together, and mix with them such a proportion of Self-denial, and chearful following of Christ whithersoever he leads;
and endured cheerfully by them in Obedience to christ.) Put all these together, and mix with them such a proportion of Self-denial, and cheerful following of christ whithersoever he leads;
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and the quintessence, the Elixir that by the help of the Limbeck is fetch'd out of all these in union or refraction, is, in the Chymist 's style, the Spirit of the Gospel, the Spirit of Christianity.
and the quintessence, the Elixir that by the help of the Limbeck is fetched out of all these in Union or refraction, is, in the Chemist is style, the Spirit of the Gospel, the Spirit of Christianity.
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If you will yet more perfectly understand it, you must then look on it Negatively, as 'tis in that place by Christ set opposite to the spirit of Elias. Elias his spirit you may discern by the five considerations or respects that his person is capable of.
If you will yet more perfectly understand it, you must then look on it Negatively, as it's in that place by christ Set opposite to the Spirit of Elias. Elias his Spirit you may discern by the five considerations or respects that his person is capable of.
A 1. Legal spirit. 2. A Prophetick spirit. 3. A Zelotick spirit. 4. A Cursing spirit. 5. A Fiery spirit. And by the opposition to each and all of these five, you will be able to make up the new-qualifi'd spirit, the Spirit of the Gospel.
A 1. Legal Spirit. 2. A Prophetic Spirit. 3. A Zelotic Spirit. 4. A Cursing Spirit. 5. A Fiery Spirit. And by the opposition to each and all of these five, you will be able to make up the new-qualified Spirit, the Spirit of the Gospel.
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1. The Legal spirit is that which was observable in the time of the Law, especially in order to the planting of the Israelites in Canaan, and rooting out of the Inhabitants;
1. The Legal Spirit is that which was observable in the time of the Law, especially in order to the planting of the Israelites in Canaan, and rooting out of the Inhabitants;
and that Legal is certainly out-dated and abolished now, and in its place the spirit of the Gospel, a smooth, loving, planting spirit, quite contrary to that.
and that Legal is Certainly outdated and abolished now, and in its place the Spirit of the Gospel, a smooth, loving, planting Spirit, quite contrary to that.
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I mean, not from the supernatural influences and motions of Grace, preventing or exciting, sanctifying or assisting in the heart of the regenerate man;
I mean, not from the supernatural influences and motions of Grace, preventing or exciting, sanctifying or assisting in the heart of the regenerate man;
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so) I say, from the extraordinary revelations of his will, by Ʋrim and Thummim, by Vision, by Dream, by coming of the Spirit, or of the word of the Lord upon them,
so) I say, from the extraordinary revelations of his will, by Ʋrim and Thummim, by Vision, by Dream, by coming of the Spirit, or of the word of the Lord upon them,
or to them, NONLATINALPHABET, acted and carried by God. And the Gospel-spirit is that, which after the out-dating of Prophecies, pretends to no such special revelations, to no other direction,
or to them,, acted and carried by God. And the Gospel-spirit is that, which After the out-dating of Prophecies, pretends to no such special revelations, to no other direction,
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If my Kingdom were of this world, then should my servants fight, &c. (which was certainly part of that good confession before Pilate mentioned with such honour, 1 Tim. 6.13.) inferring, that because his Kingdom was not of this world,
If my Kingdom were of this world, then should my Servants fight, etc. (which was Certainly part of that good Confessi before Pilate mentioned with such honour, 1 Tim. 6.13.) inferring, that Because his Kingdom was not of this world,
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or incitation, or impulsion of the Spirit, than that which lies visible in the New Testament, ( verbum vehiculum spiritus, and NONLATINALPHABET, the Word is it that brings and administers the Spirit unto us;) the Spirit that incites us to perform those duties that the Word hath prescribed us, (and if to any thing else contrary to that, hath then need of the exorcist to bind or cast out that spirit;
or incitation, or impulsion of the Spirit, than that which lies visible in the New Testament, (verbum vehiculum spiritus, and, the Word is it that brings and administers the Spirit unto us;) the Spirit that incites us to perform those duties that the Word hath prescribed us, (and if to any thing Else contrary to that, hath then need of the exorcist to bind or cast out that Spirit;
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This was expresly commanded by Moses, Numb. 25.5. Slay ye every one the men that are joyned to Baal-peor, and accordingly practised by Phineas upon incitation from God:
This was expressly commanded by Moses, Numb. 25.5. Slay you every one the men that Are joined to Baal-peor, and accordingly practised by Phinehas upon incitation from God:
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3. The Zelotick Spirit was a thing peculiar among the Jews, introduced and settled by the example of Phineas and Elias by way of precedent and standing Law to that Nation, whereby 'twas lawful (when a man was taken in some notorious facts, specifi'd by their Law, Idolatry, &c.) to run him through, to kill him in the place, without expecting any Legal process against him.
3. The Zelotic Spirit was a thing peculiar among the jews, introduced and settled by the Exampl of Phinehas and Elias by Way of precedent and standing Law to that nation, whereby 'twas lawful (when a man was taken in Some notorious facts, specified by their Law, Idolatry, etc.) to run him through, to kill him in the place, without expecting any Legal process against him.
Zelots (for so the word Maccabee signifies in the Syriack ) 'twill be hard to find either in Scripture or Josephus (where there were whole multitudes of such men) any one example of this practice justifiable even in a Jew. And in opposition to,
Zealots (for so the word Maccabee signifies in the Syriac) it'll be hard to find either in Scripture or Josephus (where there were Whole Multitudes of such men) any one Exampl of this practice justifiable even in a Jew. And in opposition to,
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and not compliance with that, is the Gospel-spirit quite contrary to the heights of the Jewish practice, never sheds bloud upon any but regular commissions,
and not compliance with that, is the Gospel-spirit quite contrary to the heights of the Jewish practice, never sheds blood upon any but regular commissions,
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either in passing judgments on mens future spiritual estates, a censorious damning spirit, such as hath been usual in all kind of Hereticks almost that ever came into the Church; ( nos spirituales, we the spiritual, and, in the King of China 's style, filii coeli, sons of heaven, and all others animales & psychici, animal carnal men :) or 2. in wishing, praying, calling for curses either on God's or our enemies.
either in passing Judgments on men's future spiritual estates, a censorious damning Spirit, such as hath been usual in all kind of Heretics almost that ever Come into the Church; (nos spirituales, we the spiritual, and, in the King of China is style, Sons coeli, Sons of heaven, and all Others animales & Psychics, animal carnal men:) or 2. in wishing, praying, calling for curses either on God's or our enemies.
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nay farther, it infuseth warmths and distempers and turbulencies into all that come within any reach of it, communicates and diffuses its violencies to all others:
nay farther, it infuseth warmths and distempers and turbulencies into all that come within any reach of it, communicates and diffuses its violences to all Others:
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And so you see this new Spirit, the Spirit of the Gospel, of what a temper it is, in all these respects, a Spirit more fit than Lightning to melt the swords in our scabbards, to new forge these hostile weapons into those that are more civil and profitable;
And so you see this new Spirit, the Spirit of the Gospel, of what a temper it is, in all these respects, a Spirit more fit than Lightning to melt the swords in our scabbards, to new forge these hostile weapons into those that Are more civil and profitable;
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and that was the second course by which Christianity was to work this metamorphosis, to beat these swords, &c. 3. And lastly, our Saviour hath contributed toward this great work, by the exemplariness of his own practice in this kind:
and that was the second course by which Christianity was to work this metamorphosis, to beatrice these swords, etc. 3. And lastly, our Saviour hath contributed towards this great work, by the exemplariness of his own practice in this kind:
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Not only (in the first place) in refusing to have the fire from heaven, that the Boanerges would have help'd him to, against the Samaritans (profest enemies of Christ,
Not only (in the First place) in refusing to have the fire from heaven, that the Boanerges would have helped him to, against the Samaritans (professed enemies of christ,
the temper of the pretending world being so strangely distant from the temper of Christ, the prophecies of his coming having so little of the Sword in them,
the temper of the pretending world being so strangely distant from the temper of christ, the prophecies of his coming having so little of the Sword in them,
THE day is the Third of Advent, designed by the Church for the Celebration of the closer and nearer approach of the Majesty of Heaven to this lowly sinful Earth of ours;
THE day is the Third of Advent, designed by the Church for the Celebration of the closer and nearer approach of the Majesty of Heaven to this lowly sinful Earth of ours;
i. e. in effect, that Christ is come to his birth, and with him all the well-natur'd charitable qualities, all the unity and peace and bliss in the world,
i. e. in Effect, that christ is come to his birth, and with him all the well-natured charitable qualities, all the unity and peace and bliss in the world,
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and through the contrivances the Enemy-power, there is not liberty or strength to bring forth ; all the precious issues of Christianity are resisted, and obstructed, and stifled in the Womb;
and through the contrivances the Enemy-power, there is not liberty or strength to bring forth; all the precious issues of Christianity Are resisted, and obstructed, and stifled in the Womb;
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for then would these words of the Text be verifi'd of us, They shall beat their Swords, &c. The words are the Character or Effect of Christ's Kingdom, of the state and power of his Gospel in mens hearts:
for then would these words of the Text be verified of us, They shall beatrice their Swords, etc. The words Are the Character or Effect of Christ's Kingdom, of the state and power of his Gospel in men's hearts:
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2. To shew you how and by what means, Christianity undertakes to work this great work, to beat the Swords, &c. I begin with the Absolute view, and in that, with the most formidable part of the Prospect, the Swords and Spears ;
2. To show you how and by what means, Christianity undertakes to work this great work, to beatrice the Swords, etc. I begin with the Absolute view, and in that, with the most formidable part of the Prospect, the Swords and Spears;
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but especially that notion of meekness that consists in obedience to our lawful Superiours, which (beside the many other conveniences of it, that thy days may be long in the land, &c. long life in a Canaan ) is a most advantageous gainful duty, such as,
but especially that notion of meekness that consists in Obedience to our lawful Superiors, which (beside the many other conveniences of it, that thy days may be long in the land, etc. long life in a Canaan) is a most advantageous gainful duty, such as,
Now to him which hath elected, created, redeemed, called, justified us, will consummate us in his good time, will prosper this his Ordinance to that end, will lead us by his grace to his glory; To him, &c.
Now to him which hath elected, created, redeemed, called, justified us, will consummate us in his good time, will prosper this his Ordinance to that end, will led us by his grace to his glory; To him, etc.
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or Heaven hereafter, we may every of us think of these things, and having entred into the blessed Family of this good Master, we may all serve him acceptably here, fight under his Banner, overcome by his conduct,
or Heaven hereafter, we may every of us think of these things, and having entered into the blessed Family of this good Master, we may all serve him acceptably Here, fight under his Banner, overcome by his conduct,
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If there be any here of this unhappy temper, the only reserve I have to rescue him is my prayer, that God would touch his heart, that he would say Ephphatha ;
If there be any Here of this unhappy temper, the only reserve I have to rescue him is my prayer, that God would touch his heart, that he would say Ephphatha;
and charm, and win to enter into this so necessary, so fecible, so gainful a service, Father Abraham 's Divinity would prejudge and conclude against him, that neither will that man convert,
and charm, and win to enter into this so necessary, so fecible, so gainful a service, Father Abraham is Divinity would prejudge and conclude against him, that neither will that man convert,
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I might yet farther set off all this, and improve it into little less than a Demonstration, by the view of the contrary not only unpleasant and unprofitable,
I might yet farther Set off all this, and improve it into little less than a Demonstration, by the view of the contrary not only unpleasant and unprofitable,
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if I must miscarry in this so charitable undertaking, and may not be heard when I come but to comply with you in all your interests, to direct you through one Canaan to another, to lay you out a Paradise here for your rode to an eternal Heaven;
if I must miscarry in this so charitable undertaking, and may not be herd when I come but to comply with you in all your interests, to Direct you through one Canaan to Another, to lay you out a Paradise Here for your road to an Eternal Heaven;
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And if after all this, I must be content with the fate of other Sermons, to have play'd a vain-glorious prize, NONLATINALPHABET, wounding none but the air this whole hour together;
And if After all this, I must be content with the fate of other Sermons, to have played a vainglorious prize,, wounding none but the air this Whole hour together;
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but, which the Sermon on the Mount prescribes, (ingredient and constitutive of a Christian) both for the gain and pleasure, the commodity and the delight of them even to flesh and blood, (when the one Bedlam-heat of youth,
but, which the Sermon on the Mount prescribes, (ingredient and constitutive of a Christian) both for the gain and pleasure, the commodity and the delight of them even to Flesh and blood, (when the one Bedlam-heat of youth,
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if he have any, why this hour should not be the solemn Aera, the date of thy long farewel to the Kilns and Flesh-pots of Aegypt, why this minute should not be that of the blessed shrill Trumpet's sound, that of proclaiming a Jubilee, a manumission for thee (and all thy fellow captives) never to return to his Gallies again, who art offered so far a more gainful, more easie, more pleasant, and more liberal Service.
if he have any, why this hour should not be the solemn Era, the date of thy long farewell to the Kilns and Fleshpots of Egypt, why this minute should not be that of the blessed shrill Trumpet's found, that of proclaiming a Jubilee, a manumission for thee (and all thy fellow captives) never to return to his Galleys again, who art offered so Far a more gainful, more easy, more pleasant, and more liberal Service.
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And having thus fortifi'd you, I shall now challenge the Rival Satan to come out to thee, to bring forth his pleas and pretensions for thee, to interpose his exceptions,
And having thus fortified you, I shall now challenge the Rival Satan to come out to thee, to bring forth his pleasant and pretensions for thee, to interpose his exceptions,
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you will never put in for your part in Mahomet 's Paradise, exchange your purer Gospel for a grosser Alco•an, having in this very yoke of Christ a satisfaction to all your longings, a richer harvest of joys in the present possession than all the false Prophets and false Christs could feign for their Clients in the latest reversion.
you will never put in for your part in Mahomet is Paradise, exchange your Purer Gospel for a grosser Alco•an, having in this very yoke of christ a satisfaction to all your longings, a Richer harvest of Joys in the present possession than all the false prophets and false Christ could feign for their Clients in the latest reversion.
I shall venture the brand and punishment that belongs to the most infamous Cheat, whenever any Disciple of Christ shall think fit to call me his underminer or enemy for this doctrine,
I shall venture the brand and punishment that belongs to the most infamous Cheat, whenever any Disciple of christ shall think fit to call me his underminer or enemy for this Doctrine,
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and no question the doing our duty (though it be the present leaving of all for Christ's sake) is that which doth not use to fail of the liberallest sort of harvest, the hundred-fold more in this life, i. e. all the true advantages of those possessions, without that addition, which would be bare profitless incumbrance,
and no question the doing our duty (though it be the present leaving of all for Christ's sake) is that which does not use to fail of the liberallest sort of harvest, the hundredfold more in this life, i. e. all the true advantages of those possessions, without that addition, which would be bore profitless encumbrance,
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Let it be rescu'd from these mistakes, as particularly from that of signifying a present few months vicissitude of power and wealth, (so sure to be paid (and confuted from deserving that Title) by that of the Prophet, When thou ceasest to spoil, thou shalt be spoiled ;) let it signifie,
Let it be rescued from these mistakes, as particularly from that of signifying a present few months vicissitude of power and wealth, (so sure to be paid (and confuted from deserving that Title) by that of the Prophet, When thou ceasest to spoil, thou shalt be spoiled;) let it signify,
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and if 'twere not a baser earthier consideration, the profit and secular advantage, of which the Christian life (let the insensate worldling think what he will) hath the peculiar only promise from him which hath the sole disposing of it.
and if 'twere not a baser earthier consideration, the profit and secular advantage, of which the Christian life (let the insensate worldling think what he will) hath the peculiar only promise from him which hath the sole disposing of it.
yea, and those glittering Courtiers of the superior world, outvies and conquers Angels in that one dignity of suffering for Christ, and so becomes the renowned'st Champion under heaven.
yea, and those glittering Courtiers of the superior world, outvies and conquers Angels in that one dignity of suffering for christ, and so becomes the renowned'st Champion under heaven.
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and no Goliah of Gath being able to answer his challenge, no uncircumcised Philistine of confidence to meet him, (NONLATINALPHABET,) the Christian is the only victor, he conquers the whole world about him,
and no Goliath of Gaza being able to answer his challenge, no uncircumcised Philistine of confidence to meet him, (,) the Christian is the only victor, he conquers the Whole world about him,
and overcomes, and reproaches, and triumphs over all the world besides, practises those duties upon Christ's commands, which neither Jew nor Heathen ever thought themselves obliged to.
and overcomes, and Reproaches, and Triumphos over all the world beside, practises those duties upon Christ's commands, which neither Jew nor Heathen ever Thought themselves obliged to.
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Among all that have ever pretended to that Title, I will suppose that of Honour hath gotten the Primogeniture, supplanted all other Pretenders, in an ingenuous Auditory;
Among all that have ever pretended to that Title, I will suppose that of Honour hath got the Primogeniture, supplanted all other Pretenders, in an ingenuous Auditory;
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that if you had been call'd to counsel at that great Parliament, had had your Negative in that power of making Laws for Mankind, you would not have chosen a smoother and more agreeable yoke for your selves than this that Christ hath design'd for you.
that if you had been called to counsel At that great Parliament, had had your Negative in that power of making Laws for Mankind, you would not have chosen a smoother and more agreeable yoke for your selves than this that christ hath designed for you.
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Give me leave for once to interpose in secular affairs thus far, as to assure you of that, that I will pawn my whatever is mine for the truth of it, (and for which I conceive I have so many plain promises in the Scripture, that 'twere infidelity (in me, I am sure) to doubt of it) That the exercise of this duty of alms-giving was never the impoverishing of any Family, but constantly the enriching.
Give me leave for once to interpose in secular affairs thus Far, as to assure you of that, that I will pawn my whatever is mine for the truth of it, (and for which I conceive I have so many plain promises in the Scripture, that 'twere infidelity (in me, I am sure) to doubt of it) That the exercise of this duty of almsgiving was never the impoverishing of any Family, but constantly the enriching.
This so delightful a piece of duty, so perfect voluptuousness to any ingenuous man, is withal, let me tell you, be it never so incredible, the gainfullest trade, the thrivingest way of merchandise for the wealth of this world, that any Projector can direct you to.
This so delightful a piece of duty, so perfect voluptuousness to any ingenuous man, is withal, let me tell you, be it never so incredible, the gainfullest trade, the thrivingest Way of merchandise for the wealth of this world, that any Projector can Direct you to.
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as it were, appointed to death, is that God-like quality, as Pythagoras agrees with Christ, that kind of creative power, that of all things men are best pleased with;
as it were, appointed to death, is that Godlike quality, as Pythagoras agrees with christ, that kind of creative power, that of all things men Are best pleased with;
Liberality is a kind of tickling to the Soul, 'tis hard to conceal the pleasure of it, to keep it from boiling over, from running out at mouth in vain-glory.
Liberality is a kind of tickling to the Soul, it's hard to conceal the pleasure of it, to keep it from boiling over, from running out At Mouth in vainglory.
'Twould be my policy, if not my piety, and may now be my wish, though not my faith, that I might never have the trouble to deliberate, to dispute, to doubt, to chuse, (those so many profitless uneasinesses) but only the favour to receive commands,
'twould be my policy, if not my piety, and may now be my wish, though not my faith, that I might never have the trouble to deliberate, to dispute, to doubt, to choose, (those so many profitless Uneasinesses) but only the favour to receive commands,
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or the Mufti, or the Grand Tartar, might it be reconcileable with my Creed, it would be certainly with mine interests to get presently into that posture of obedience.
or the Mufti, or the Grand Tartar, might it be reconcilable with my Creed, it would be Certainly with mine interests to get presently into that posture of Obedience.
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Would but the Scripture permit me that kind of Idolatry, the binding my faith and obedience to any one visible infallible Judge or Prince, were it the Pope,
Would but the Scripture permit me that kind of Idolatry, the binding my faith and Obedience to any one visible infallible Judge or Prince, were it the Pope,
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Were there not some bounds of Magistrate, of Laws, of Piety, of Reason in the heart, every man would have a Fool, they say, I add, a mad Tyrant, to his Master, that would multiply him more sorrows than the briars and thorns did Adam, when he was freed from the bliss at once and the restraint of Paradise,
Were there not Some bounds of Magistrate, of Laws, of Piety, of Reason in the heart, every man would have a Fool, they say, I add, a mad Tyrant, to his Master, that would multiply him more sorrows than the briers and thorns did Adam, when he was freed from the bliss At once and the restraint of Paradise,
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And for pleasure, I shall profess my sense so far from doting on that popular Idol, Liberty, that I hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty:
And for pleasure, I shall profess my sense so Far from doting on that popular Idol, Liberty, that I hardly think it possible for any kind of Obedience to be more painful than an unrestrained liberty:
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as that Gerson having discerned in the Angels two habitudes, one of waiting upon God, the other in the ruling and managing of things below, resolves, that if that Angel were to set himself out in a lustre, to triumph in a Magnificat, it would be certainly in the Virgin Mary 's style, humilitatem famuli, that he were a meek servant of God's, rather than a Prince of so many Myriads of subjects.
as that Gerson having discerned in the Angels two habitudes, one of waiting upon God, the other in the ruling and managing of things below, resolves, that if that Angel were to Set himself out in a lustre, to triumph in a Magnificat, it would be Certainly in the Virgae Marry is style, humilitatem famuli, that he were a meek servant of God's, rather than a Prince of so many Myriads of subject's.
because he only were assigned the task, the painful, thankless, yet necessary, task of commanding, and deprived of the obsequii gloria, that far more glorious, I will add and pleasant, way of obeying. The glory of it is such,
Because he only were assigned the task, the painful, thankless, yet necessary, task of commanding, and deprived of the obsequii gloria, that Far more glorious, I will add and pleasant, Way of obeying. The glory of it is such,
So for Meekness, 'tis a lovely grace again, The ornament of a meek and quiet spirit, 1 Pet. 3. a more gallant embroidery, more enamouring dress, which hath more of the Agreeable in the look of it,
So for Meekness, it's a lovely grace again, The ornament of a meek and quiet Spirit, 1 Pet. 3. a more gallant embroidery, more enamouring dress, which hath more of the Agreeable in the look of it,
'tis a kind of excommunicating sin, drives away confidents, counsellors, servants, graces, the very credit and reputation which it courts, all kind of company but devils and parasites, that pessimum genus inimicorum, that worse kind of devil of the two.
it's a kind of excommunicating since, drives away confidents, counsellors, Servants, graces, the very credit and reputation which it Courts, all kind of company but Devils and Parasites, that pessimum genus Enemies, that Worse kind of Devil of the two.
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God himself a making court to it, With him will I dwell, and in the Oracle, — NONLATINALPHABET there are two Residences, Palaces, Thrones for God, Heaven, and an humble Soul :
God himself a making court to it, With him will I dwell, and in the Oracle, — there Are two Residences, Palaces, Thrones for God, Heaven, and an humble Soul:
and to reap too all naked, humility, pourtraied by that nakedness being the only auspicious posture, the only catholick qualification for all seasons,) besides these advantages, I say, 'tis over and above,
and to reap too all naked, humility, portrayed by that nakedness being the only auspicious posture, the only catholic qualification for all seasons,) beside these advantages, I say, it's over and above,
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or whether it be Humility, blessed humility, and then, besides the advantages it hath toward another life, grace to the humble, to the humble more grace, and at last, heaven to the humble,
or whither it be Humility, blessed humility, and then, beside the advantages it hath towards Another life, grace to the humble, to the humble more grace, and At last, heaven to the humble,
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and that is from the Catalogue of the blessing Graces, in the Fifth of Matthew, Blessed are the poor in spirit, the meek, &c. In the present, they are blessed,
and that is from the Catalogue of the blessing Graces, in the Fifth of Matthew, Blessed Are the poor in Spirit, the meek, etc. In the present, they Are blessed,
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but is withall the noblest act of wisdom, of superiority of mind, of prowess, and conquest of our selves, that any Book but that of Life, any place but Heaven can give us story of;
but is withal the Noblest act of Wisdom, of superiority of mind, of prowess, and conquest of our selves, that any Book but that of Life, any place but Heaven can give us story of;
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and no such Crane, such Engine to elevate our nature to this NONLATINALPHABET, to this so Angelical a state, as NONLATINALPHABET, this so liberal a Science of Contentment, which not only makes Romances creditable, finds mines in our Closets, under every Cushion we kneel on, rains down both the Indies into our Treasury, satisfies all our needs, fills all our vacuities;
and no such Crane, such Engine to elevate our nature to this, to this so Angelical a state, as, this so liberal a Science of Contentment, which not only makes Romances creditable, finds mines in our Closets, under every Cushion we kneel on, rains down both the Indies into our Treasury, Satisfies all our needs, fills all our Vacuities;
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It seems, 'tis the Angels special advantage above us men, that they desire not the NONLATINALPHABET, the all these things, which the luggage of flesh about us, makes to us so necessary;
It seems, it's the Angels special advantage above us men, that they desire not the, the all these things, which the luggage of Flesh about us, makes to us so necessary;
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or lodged in his Seraglio: The not desiring those pleasures of life is to them the same thing with advantage, that the enjoying them is to others, (as the Poet that begs two things of Mars, Either valour for war, or peace that he may not need that valour, would be richly provided for, which soever was granted him.) And this is, in Christ's language, being NONLATINALPHABET, equal to the very Angels.
or lodged in his Seraglio: Thee not desiring those pleasures of life is to them the same thing with advantage, that the enjoying them is to Others, (as the Poet that begs two things of Mars, Either valour for war, or peace that he may not need that valour, would be richly provided for, which soever was granted him.) And this is, in Christ's language, being, equal to the very Angels.
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even in the eye of the world an amiable graceful quality, hath a present secular blessedness in it, a calm of Soul to it self, a controlling loveliness in respect of others,
even in the eye of the world an amiable graceful quality, hath a present secular blessedness in it, a Cam of Soul to it self, a controlling loveliness in respect of Others,
In heaven, saith Christ they neither eat nor drink, marry, nor are given in marriage, and yet are better satisfied and pleased than they below, that are fed in Mahomet 's Dining-room,
In heaven, Says christ they neither eat nor drink, marry, nor Are given in marriage, and yet Are better satisfied and pleased than they below, that Are fed in Mahomet is Dining-room,
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and Golden Fleeces, and Golden Rods, that could make such sudden metamorphoses, yea, and of the NONLATINALPHABET, the Golden Nets, the Golden Ages can afford us.
and Golden Fleeces, and Golden Rods, that could make such sudden metamorphoses, yea, and of the, the Golden Nets, the Golden Ages can afford us.
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or [ Permittes ipsis expendere numinibus ] in another, or [ NONLATINALPHABET ] in a third, [ Stand still and see the salvation of our God ] is a far richer provision than all their more glittering fictions of Golden Apples, and Golden Showers,
or [ Permittes Ipse expendere numinibus ] in Another, or [ ] in a third, [ Stand still and see the salvation of our God ] is a Far Richer provision than all their more glittering fictions of Golden Apples, and Golden Showers,
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whilst the largest possessions in nature without this one skill, [ NONLATINALPHABET ] this sovereign piece of Alchymy, are still the perfectest beggery imaginable.
while the Largest possessions in nature without this one skill, [ ] this sovereign piece of Alchemy, Are still the perfectest beggary imaginable.
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makes the poorest Eremite the richest possessor; the most scorned abject, the most honourable person; the Recluse, or the mortified Christian, the most voluptuous liver in a Kingdom;
makes the Poorest Eremite the Richest possessor; the most scorned abject, the most honourable person; the Recluse, or the mortified Christian, the most voluptuous liver in a Kingdom;
Contentment is (in earnest) the Philosopher's Stone, that makes Gold of any thing; the Pandora 's Box, that hath all wealth and honour and pleasure in its disposing;
Contentment is (in earnest) the Philosopher's Stone, that makes Gold of any thing; the Pandora is Box, that hath all wealth and honour and pleasure in its disposing;
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but to him that hath taken this yoke upon him, is the gainfullest, not duty, but donative, not burthen, but purchase and preferment, that any mortal is capable of.
but to him that hath taken this yoke upon him, is the gainfullest, not duty, but donative, not burden, but purchase and preferment, that any Mortal is capable of.
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But above all, that Precept of the Old, and Mystery or Craft of the New Testament, [ Thou shalt not covet ] that of Contentment with whatsoever lot, the prohibition of all desire, which seemeth such a galling restraint to the carnal man, with his bored tub of insatiate desire (as Jamblichus calls it) about him;
But above all, that Precept of the Old, and Mystery or Craft of the New Testament, [ Thou shalt not covet ] that of Contentment with whatsoever lot, the prohibition of all desire, which seems such a galling restraint to the carnal man, with his bored tub of insatiate desire (as Jamblichus calls it) about him;
and withall to separate it from all those mixtures which would either imbitter or shorten, cool or satiate our love, the lusts and excesses and the prides that would make the most ingenuous delight either less ingenuous or less delightful;
and withal to separate it from all those mixtures which would either embitter or shorten, cool or satiate our love, the Lustiest and Excesses and the prides that would make the most ingenuous delight either less ingenuous or less delightful;
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Christ's design even in this life to set up charity, friendship above all vertues, as high as it is above all felicities, to settle that for the prime Christian duty, which hath most of present blessedness in it, to make that our burthen which is our bliss, our yoke which is our boon;
Christ's Design even in this life to Set up charity, friendship above all Virtues, as high as it is above all felicities, to settle that for the prime Christian duty, which hath most of present blessedness in it, to make that our burden which is our bliss, our yoke which is our boon;
and of the wisest and most pondering observers, that Friendship is the only sweet neighbour and companion of life, that which being drained from its baser mixtures (which would otherwise cause satiety) becomes the prime ingredient in the glorified Saints, of whose state we understand little,
and of the Wisest and most pondering observers, that Friendship is the only sweet neighbour and Companion of life, that which being drained from its baser mixtures (which would otherwise cause satiety) becomes the prime ingredient in the glorified Saints, of whose state we understand little,
There is no spectacle of delight to a Christian, nothing of value sufficient for a Disciple to rejoyce at, but to see his fellow-Disciples embracing one another in love :
There is no spectacle of delight to a Christian, nothing of valve sufficient for a Disciple to rejoice At, but to see his Fellow-disciples embracing one Another in love:
though our Bibles have not, (and it seems by St. John, all was not written which Christ spake to them) Nunquam laeti sitis nisi cum fratrem in charitate videritis;
though our Bibles have not, (and it seems by Saint John, all was not written which christ spoke to them) Never laeti sitis nisi cum fratrem in charitate videritis;
as that which Christ hath left us our duty, yea, and our reward, the loving of the brethren, that language, that Song of love that we are to practise here, that we may chant it in heaven eternally? 'Tis said to be a speech of Christ's which the Nazaren Gospel hath recorded,
as that which christ hath left us our duty, yea, and our reward, the loving of the brothers, that language, that Song of love that we Are to practise Here, that we may chant it in heaven eternally? It's said to be a speech of Christ's which the Nazaren Gospel hath recorded,
the reason, saith Boethius, that men love Musick so well, is the answerableness of the Notes in that, to those observed by nature in the fabrick of our bodies :
the reason, Says Boethius, that men love Music so well, is the answerableness of the Notes in that, to those observed by nature in the fabric of our bodies:
and tell me if there be any thing so capable not only of the quàm bonum, but the quàm jucundum too, that hath so much of the pleasant as well as the vertuous in the composition.
and tell me if there be any thing so capable not only of the quàm bonum, but the quàm jucundum too, that hath so much of the pleasant as well as the virtuous in the composition.
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Add unto this that other branch of Charity, that ray which Prometheus in the figure stole from heaven, to inspire and warm the world with, that inferiour elementary fire, love of our fellow-men, our fellow-Christians;
Add unto this that other branch of Charity, that ray which Prometheus in the figure stole from heaven, to inspire and warm the world with, that inferior elementary fire, love of our fellow-men, our fellow-Christians;
as in the raving tormented spirit, as fatal a Lethargy from the one, as Fever from the other? If any man love not the Lord Jesus Christ, let him be Anathema Maranatha, saith St. Paul. Blessed Apostle!
as in the raving tormented Spirit, as fatal a Lethargy from the one, as Fever from the other? If any man love not the Lord jesus christ, let him be Anathema Maranatha, Says Saint Paul. Blessed Apostle!
Can there be any thing so ravishing as love, love of so for-ever-satisfying a beauty, that heroical improvement and elevation of Soul, the want of which is as great a punishment as 'tis a sin,
Can there be any thing so ravishing as love, love of so for-ever-satisfying a beauty, that heroical improvement and elevation of Soul, the want of which is as great a punishment as it's a since,
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And then judge what a confluence of pleasures is this one grace supposed to be, which is resolved sufficient to sweeten and recommend a Tophet, to make torments desirable;
And then judge what a confluence of pleasures is this one grace supposed to be, which is resolved sufficient to sweeten and recommend a Tophet, to make torments desirable;
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though after never so many hundred years the precious hope that dwells there, and the assurance of a Title in Heaven, a portion in that glorious NONLATINALPHABET or inrolment, is richly sufficient to allay those flames to make those scorchings supportable.
though After never so many hundred Years the precious hope that dwells there, and the assurance of a Title in Heaven, a portion in that glorious or enrolment, is richly sufficient to allay those flames to make those scorchings supportable.
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You would be amazed to hear a Papist describe his Purgatory flames so scorching, and yet go chearfully out of this world into the midst of those flames:
You would be amazed to hear a Papist describe his Purgatory flames so scorching, and yet go cheerfully out of this world into the midst of those flames:
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And so certainly for Hope, that second Christian Gemm, that Royal High Priest of ours that enters within the Veil, takes possession before-hand of all that's rich or secret, brings down all the Treasures of another world to be our daily portion in this, hope of Eternity, hope of Heaven, you will not wonder if I assure you;
And so Certainly for Hope, that second Christian Gem, that Royal High Priest of ours that enters within the Veil, Takes possession beforehand of all that's rich or secret, brings down all the Treasures of Another world to be our daily portion in this, hope of Eternity, hope of Heaven, you will not wonder if I assure you;
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as well as Souls, their secular felicity and infelicity, as well as piety and impiety, to proceed from this one fountain opened by Christ to the House of David :
as well as Souls, their secular felicity and infelicity, as well as piety and impiety, to proceed from this one fountain opened by christ to the House of David:
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and Epicurus of his NONLATINALPHABET, tranquillity or calm of mind, to the acquiring of which all his philosophy was designed, a thing so hugely pleasurable, that he hath been taken for a carnal voluptuous swine ever since, upon no other merit but for seeking out those great composers of the Soul,
and Epicurus of his, tranquillity or Cam of mind, to the acquiring of which all his philosophy was designed, a thing so hugely pleasurable, that he hath been taken for a carnal voluptuous Swine ever since, upon no other merit but for seeking out those great composers of the Soul,
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or the hills be carried into the midst of the Sea, he is the Cube indeed that Socrates pretended to be, he hath a basis that will not fail, his feet stand fast, he believeth in the Lord.
or the hills be carried into the midst of the Sea, he is the Cube indeed that Socrates pretended to be, he hath a basis that will not fail, his feet stand fast, he Believeth in the Lord.
That chearful valiant resignation of all into God's hands, with an old Eli 's Dominus est, It is the Lord, let him do what seemeth him good, what a blessed pill of rest is this unto the Soul? what a Sabbath from all that servile work, those horrid perjuries, those base submissions, that the covetous Mammonist or cowardly trembler drudges under? Though the earth shake,
That cheerful valiant resignation of all into God's hands, with an old Eli is Dominus est, It is the Lord, let him do what seems him good, what a blessed pill of rest is this unto the Soul? what a Sabbath from all that servile work, those horrid perjuries, those base submissions, that the covetous Mammonist or cowardly trembler drudges under? Though the earth shake,
but wisdom of God, a resolution that God can chuse for us better than we for our selves, that whatever he sends, his hottest or bitterest potion, is fit for our turns,
but Wisdom of God, a resolution that God can choose for us better than we for our selves, that whatever he sends, his hottest or Bitterest potion, is fit for our turns,
but so many elevations of the Soul above all that's mean and painful; so many steps of entrance into obedience and bliss, into discipleship and paradise together?
but so many elevations of the Soul above all that's mean and painful; so many steps of Entrance into Obedience and bliss, into discipleship and paradise together?
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In the second place, not to lead you out of the most vulgar rode, that our discourse may be the more demonstrative, the Trinity of Theological vertues, Faith, Hope, and Charity, what are they,
In the second place, not to led you out of the most Vulgar road, that our discourse may be the more demonstrative, the Trinity of Theological Virtues, Faith, Hope, and Charity, what Are they,
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as it is in the Translations of our Bibles [ a merry heart, all one with a good conscience ] and the attribute of that, a continual feast to thee as it was to Solomon, believe it, thy tast is mortified, thou art no competent judge of dainties.
as it is in the Translations of our Bibles [ a merry heart, all one with a good conscience ] and the attribute of that, a continual feast to thee as it was to Solomon, believe it, thy taste is mortified, thou art no competent judge of dainties.
For instance, Well-doing in general, in the first place, the conscience of any degree of having discharged any part of duty, that [ euge, bone serve ] from the God within thee, what a ravishment is it to any the meanest undertaker? what an olio of all high tasts compounded together? Their very enemies could say it of the Athenians in Thucydides, That there was nothing that they could count feast or banquet,
For instance, Welldoing in general, in the First place, the conscience of any degree of having discharged any part of duty, that [ euge, bone serve ] from the God within thee, what a ravishment is it to any the Meanest undertaker? what an olio of all high tastes compounded together? Their very enemies could say it of the Athenians in Thucydides, That there was nothing that they could count feast or banquet,
and if they be not the object of all other mens envy, if his toyls be not demonstrably the vastest pleasures, his exercises the most joyous divertisements and highest rank of entertainments that any mortal hath arrived to, I shall be content with Cassandra 's fate, never to be credited in my affirmations.
and if they be not the Object of all other men's envy, if his toils be not demonstrably the vastest pleasures, his exercises the most joyous divertisements and highest rank of entertainments that any Mortal hath arrived to, I shall be content with Cassandra is fate, never to be credited in my affirmations.
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The first, I say, by surveying the duties of a Christian, the tasks that are prescribed him by Christ, the particulars of his yoke and burthen. Consider them a while,
The First, I say, by surveying the duties of a Christian, the tasks that Are prescribed him by christ, the particulars of his yoke and burden. Consider them a while,
To make this more visible and acknowledged in the retail than 'tis in the gross, in the coyn than 'tis in the bullion, I shall require your patience but to these two heads of probation.
To make this more visible and acknowledged in the retail than it's in the gross, in the coin than it's in the bullion, I shall require your patience but to these two Heads of probation.
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or into old Simeon 's Nunc dimittis, desire no more joy in this life, than that which infallibly attends the taking a Saviour into his arms, those intimate embraces of Christ in the regenerate heart.
or into old Simeon is Nunc Dimittis, desire no more joy in this life, than that which infallibly attends the taking a Saviour into his arms, those intimate embraces of christ in the regenerate heart.
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than ought which his present confections of luxury did ever yield him, and thence break out into the Virgin-Mother 's Magnificat, a transportation of joy for the approach of the birth of so much blessedness;
than ought which his present confections of luxury did ever yield him, and thence break out into the Virgin mother is Magnificat, a transportation of joy for the approach of the birth of so much blessedness;
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Could we but repel the fancy, or support the pangs of one short travail, in contemplation of the joy which the man-child will within a few minutes bring into the world with him, (NONLATINALPHABET,) I am confident, Christ would be once more, not only NONLATINALPHABET in Jacob 's prophecy, not only the expectation, but withal the joy, the sensuality of the very Gentiles, that which flesh and bloud, man in every of his most inferiour capacities, the rational, the moral,
Could we but repel the fancy, or support the pangs of one short travail, in contemplation of the joy which the Manchild will within a few minutes bring into the world with him, (,) I am confident, christ would be once more, not only in Jacob is prophecy, not only the expectation, but withal the joy, the sensuality of the very Gentiles, that which Flesh and blood, man in every of his most inferior capacities, the rational, the moral,
as once Homer called Greece, the pap of the earth, that fountain of milk and hive of hony, (all the Bees and Hornets driven out of it) a succession of uninterrupted felicities streaming through it.
as once Homer called Greece, the pap of the earth, that fountain of milk and hive of honey, (all the Bees and Hornets driven out of it) a succession of uninterrupted felicities streaming through it.
Could we but resolve to set out on this voyage, incounter this one Giant, son of Anak, the breaking off from our old customs, there were then nothing but Canaan behind, that NONLATINALPHABET,
Could we but resolve to Set out on this voyage, encounter this one Giant, son of Anak, the breaking off from our old customs, there were then nothing but Canaan behind, that,
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Whereas could we but arme our selves for this one act of spiritual daring, the pain of ascending the Mount Tabor, and being transfigured with Christ, we should soon resolve of the bonum est esse hic, it is good for us to be here, and set presently to build us Tabernacles never to return to our old shapes or tents again.
Whereas could we but arm our selves for this one act of spiritual daring, the pain of ascending the Mount Tabor, and being transfigured with christ, we should soon resolve of the bonum est esse hic, it is good for us to be Here, and Set presently to built us Tabernacles never to return to our old shapes or tents again.
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As you know that one terrour of dying, parting of such ancient mates, makes some good men not over-willing to be with Christ, though they acknowledge it never so much a more valuable state:
As you know that one terror of dying, parting of such ancient mates, makes Some good men not over-willing to be with christ, though they acknowledge it never so much a more valuable state:
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the concussion or flesh-quake that follows the sudden stop in the vehement course, the Vertigo that the forcible turn in the rapid motion begets, the smart that the passing through the purgative fire costs us:
the concussion or flesh-quake that follows the sudden stop in the vehement course, the Vertigo that the forcible turn in the rapid motion begets, the smart that the passing through the purgative fire costs us:
as the Greek in the Acts reads it, the child-birth pangs of dying to sin, of mortifying NONLATINALPHABET, the affections that are so fasten'd on the earth, that,
as the Greek in the Acts reads it, the childbirth pangs of dying to since, of mortifying, the affections that Are so fastened on the earth, that,
Let me now tell you, this is all that is of hardship in the Christian's life, all the unacceptable even to flesh and bloud, the instant of putting on the yoke, of entring into the traces, of harnessing for the future race, NONLATINALPHABET,
Let me now tell you, this is all that is of hardship in the Christian's life, all the unacceptable even to Flesh and blood, the instant of putting on the yoke, of entering into the traces, of harnessing for the future raze,,
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Thus much by way of concession of the some difficulty to the carnal man in taking up of Christ's yoke, the minute of the new creation. But that being supposed,
Thus much by Way of concession of the Some difficulty to the carnal man in taking up of Christ's yoke, the minute of the new creation. But that being supposed,
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a kind of NONLATINALPHABET or swooning fit, an expiration of the animal man, necessary to so great a change; as the LXXII. have cast Adam not into a sleep, (as the Hebrew Text) but into an NONLATINALPHABET, a being hurried out of himself to make him capable of an helper.
a kind of or swooning fit, an expiration of the animal man, necessary to so great a change; as the LXXII. have cast Adam not into a sleep, (as the Hebrew Text) but into an, a being hurried out of himself to make him capable of an helper.
the change of the natural to a spiritual body, is a greater work than the rising of the dead. No wonder then that the natural man generally is not so well satisfied with this.
the change of the natural to a spiritual body, is a greater work than the rising of the dead. No wonder then that the natural man generally is not so well satisfied with this.
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some pain in spiritualizing of flesh, racking it, fetching it from the lees, ra•ifying and attenuating the NONLATINALPHABET, the spirit incrassate by vicious diet, as Philoponus calls the habituate sinner, of returning the gross habit of sin to a spareness and slenderness of stature,
Some pain in spiritualizing of Flesh, racking it, fetching it from the lees, ra•ifying and attenuating the, the Spirit incrassate by vicious diet, as Philoponus calls the habituate sinner, of returning the gross habit of since to a spareness and slenderness of stature,
So besides, there is somewhat of interests, some uneasiness again in the motion necessary to so vast a change, some injury to the old possessors, aliquid iniqui, somewhat of pressure in the change it self;
So beside, there is somewhat of interests, Some uneasiness again in the motion necessary to so vast a change, Some injury to the old Possessors', Aliquid iniqui, somewhat of pressure in the change it self;
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like the Persian Commander in Herodotus, his fall is lamented by the Horses and Oxen and Boeotians, all the Bestial, rude herd of man joyning in the NONLATINALPHABET.
like the Persian Commander in Herodotus, his fallen is lamented by the Horses and Oxen and Boeotians, all the Bestial, rude heard of man joining in the.
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To take leave of an old familiar, to carry out the whole body of sin to its funeral, (that pompa mortis, so much more grievous than death it self) to give up the earth to earth, corruption to corruption, with all the pompous solemnities attendent on an hearse;
To take leave of an old familiar, to carry out the Whole body of since to its funeral, (that pompa mortis, so much more grievous than death it self) to give up the earth to earth, corruption to corruption, with all the pompous solemnities attendent on an hearse;
if he knew the benefit of it, [ Take my yoke upon you, ] and be richly rewarded in the taking, and you shall find rest unto your Soul. The entrance on Discipleship, making the New Vow, converting to God, is this taking Christ's yoke upon us, (as the performing the Vow, the practice of the several duties, is the moving under the burthen.) And, to prevent mistakes, to forestal all possible objections, I shall acknowledge to you that there is some difficulty in that taking, though not in that yoke, NONLATINALPHABET, some difficulty in the first setting out, in the breaking off from the former course, whatsoever it were;
if he knew the benefit of it, [ Take my yoke upon you, ] and be richly rewarded in the taking, and you shall find rest unto your Soul. The Entrance on Discipleship, making the New Voelli, converting to God, is this taking Christ's yoke upon us, (as the performing the Voelli, the practice of the several duties, is the moving under the burden.) And, to prevent mistakes, to forestal all possible objections, I shall acknowledge to you that there is Some difficulty in that taking, though not in that yoke,, Some difficulty in the First setting out, in the breaking off from the former course, whatsoever it were;
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And 1. you may please to observe that a yoke hath nothing of hardship in it, 'tis smooth'd and fitted to the neck, rather to ease than press, rather to defend than gall;
And 1. you may please to observe that a yoke hath nothing of hardship in it, it's smoothed and fitted to the neck, rather to ease than press, rather to defend than Gall;
the [ NONLATINALPHABET, Is ] hath an influence on the NONLATINALPHABET, as well as on the NONLATINALPHABET, on the gainfulness of the yoke, as well as the supportableness of the burthen. And so you see the full of my scope, the utmost of my design, the present advantages of a Christian course, the instant goodness of Christ's service beyond all other callings and preferments in the world;
the [, Is ] hath an influence on the, as well as on the, on the gainfulness of the yoke, as well as the supportableness of the burden. And so you see the full of my scope, the utmost of my Design, the present advantages of a Christian course, the instant Goodness of Christ's service beyond all other callings and preferments in the world;
at least as the present paradise of a true Disciple is considered apart, abstracted from that future expectation, my yoke is a good yoke, is for the present;
At least as the present paradise of a true Disciple is considered apart, abstracted from that future expectation, my yoke is a good yoke, is for the present;
and it is to consider that anticipation of the third prejudice, in the Epithet affixt to Christ's yoke, in the fulness of its significancy, NONLATINALPHABET, my yoke is a benign, a gracious, a pleasant, a good and a gainful yoke.
and it is to Consider that anticipation of the third prejudice, in the Epithet affixed to Christ's yoke, in the fullness of its significancy,, my yoke is a benign, a gracious, a pleasant, a good and a gainful yoke.
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Your patience being thus armed with a fight of the guesses, but one stage, and that the smoothest you ever pass'd, I shall presume you ready to set out with me;
Your patience being thus armed with a fight of the Guesses, but one stage, and that the smoothest you ever passed, I shall presume you ready to Set out with me;
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he that will not accept of some office in the house of so good a Master, I know not what kind of address to make to him, I must leave him to Pythagoras 's Sponde 's, that could cure a Mad man, NONLATINALPHABET, rectifie the errours of his appetite first,
he that will not accept of Some office in the house of so good a Master, I know not what kind of address to make to him, I must leave him to Pythagoras is Sponde is, that could cure a Mad man,, rectify the errors of his appetite First,
NONLATINALPHABET, the Lord is gracious, 1 Pet. 2.3. NONLATINALPHABET, Rom. 2.4. signifies the bounty, we render it, the goodness of God, that which immediately before is, the riches of his bounty ;
, the Lord is gracious, 1 Pet. 2.3., Rom. 2.4. signifies the bounty, we render it, the Goodness of God, that which immediately before is, the riches of his bounty;
and to them hath our Saviour designed the NONLATINALPHABET here, as the most significative epithet to express the nature of the Christian yoke. We have rendred it but imperfectly, my yoke is easie ;
and to them hath our Saviour designed the Here, as the most significative epithet to express the nature of the Christian yoke. We have rendered it but imperfectly, my yoke is easy;
like those in the Prophet, cry out [ The burthen of the Lord, the burthen of the Lord, ] the yoke. a joyless melancholick yoke, the burthen a galling pinching burthen ;
like those in the Prophet, cry out [ The burden of the Lord, the burden of the Lord, ] the yoke. a joyless melancholic yoke, the burden a galling pinching burden;
A third prejudice there is yet behind, of those that having yielded the both necessity and possibility of Christian obedience, are yet possest of the unpleasingness and bitterness of it,
A third prejudice there is yet behind, of those that having yielded the both necessity and possibility of Christian Obedience, Are yet possessed of the unpleasingness and bitterness of it,
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and then studium cum spe senescit, their industry is as faint as their hope, Desperation stands them in as much stead as Libertinism did t'other, they are beholden to the weight of their burthens for a supersedeas for taking them up.
and then studium cum See senescit, their industry is as faint as their hope, Desperation Stands them in as much stead as Libertinism did tother, they Are beholden to the weight of their burdens for a supersedeas for taking them up.
A second prejudice of them that, being forc'd to confess the necessity of Christian obedience, do yet resolve it impossible to be perform'd, discerning the burthens in my Text, must have them unsupportable burthens, no hope, no possibility for us to move under them;
A second prejudice of them that, being forced to confess the necessity of Christian Obedience, do yet resolve it impossible to be performed, discerning the burdens in my Text, must have them unsupportable burdens, no hope, no possibility for us to move under them;
yea and conjured up a many spirits and Fairies more, sad direful apparitions, and sent them out all a commanded Party to repel or to trash us, to intercept or incumber our passage toward Canaan, to pillage and despoil the Soul of all Christian practice, of all that's duty in Discipleship.
yea and conjured up a many spirits and Fairies more, sad direful apparitions, and sent them out all a commanded Party to repel or to trash us, to intercept or encumber our passage towards Canaan, to pillage and despoil the Soul of all Christian practice, of all that's duty in Discipleship.
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and prejudices, and excuses for Libertinism, if he do not acknowledge the reasonableness of Christ's advice, [ take my yoke upon you, ] take it for its own sake,
and prejudices, and excuses for Libertinism, if he do not acknowledge the reasonableness of Christ's Advice, [ take my yoke upon you, ] take it for its own sake,
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and our cowardly, sluggish, aguish fancies have transplanted all these into Christendom, made them but emblems of Christ's duri sermones, the hard tasks, unmerciful burthens that he laies on his Disciples;
and our cowardly, sluggish, aguish fancies have transplanted all these into Christendom, made them but emblems of Christ's Duri Sermons, the hard tasks, unmerciful burdens that he lays on his Disciples;
We have heard of an Angel with a flaming Sword at the gate of Paradise, which our poetick fears and fancies have transformed into a Serpent at the door of the Hesperides garden, (that Angel fallen,
We have herd of an Angel with a flaming Sword At the gate of Paradise, which our poetic fears and fancies have transformed into a Serpent At the door of the Hesperides garden, (that Angel fallen,
might have leave to exercise and pose a considering man, were there not one clear account to be given of this prodigy, one reason of this fury, the many evil reports that are brought up of the way to this good land, the prejudices, fatal prejudices infused into us, the vehement dislikes and quarrels to all Christian practice, that only passage to our only bliss.
might have leave to exercise and pose a considering man, were there not one clear account to be given of this prodigy, one reason of this fury, the many evil reports that Are brought up of the Way to this good land, the prejudices, fatal prejudices infused into us, the vehement dislikes and quarrels to all Christian practice, that only passage to our only bliss.
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to groan and languish for Salvation, i. e. an eternal state of purity, and yet to disclaim and flie it whensoever any impure delight is to be parted with;
to groan and languish for Salvation, i. e. an Eternal state of purity, and yet to disclaim and fly it whensoever any impure delight is to be parted with;
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But sure 'twas because they were (or else conceived themselves to be) advanced and arrived already to a spiritual height, to a full pancratick habit, fit for combats and wrastlings,
But sure 'twas Because they were (or Else conceived themselves to be) advanced and arrived already to a spiritual height, to a full pancratick habit, fit for combats and wrestlings,
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I shall make challenge to your memories and experiences, Did you ever see any man flatter'd and gratified out of his sins by the increase and amiableness of his temptations ? And yet 'tis certain that Prosperity and Ease and Peace abound more with these than any other state.
I shall make challenge to your memories and experiences, Did you ever see any man flattered and gratified out of his Sins by the increase and amiableness of his temptations? And yet it's certain that Prosperity and Ease and Peace abound more with these than any other state.
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The Platonists and the Papists have been a little more rational in ordering their fancies, placing their imaginary Purgatory in their way to Heaven, not at the journey's end :
The Platonists and the Papists have been a little more rational in ordering their fancies, placing their imaginary Purgatory in their Way to Heaven, not At the journey's end:
and then expect that payment from Gratitude, which Law and Sergeants could not extort from him, shall be allowed to be of Ephraim 's mind, that the Sun-beams may dissolve that Stone, that the Hammer could not.
and then expect that payment from Gratitude, which Law and Sergeants could not extort from him, shall be allowed to be of Ephraim is mind, that the Sunbeams may dissolve that Stone, that the Hammer could not.
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That Divinity that first instates impenitents in pardon, and so in bliss, and then will have them mend by way of gratitude, supposes a degree of piety and generosity in those impenitents, that nothing but a through Conversion can plant in them.
That Divinity that First instates impenitents in pardon, and so in bliss, and then will have them mend by Way of gratitude, supposes a degree of piety and generosity in those impenitents, that nothing but a through Conversion can plant in them.
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And all this, though impossible enough, yet far more probable than for unclean Atheists or Hypocrites, remaining such, to enter into the Kingdom of Heaven,
And all this, though impossible enough, yet Far more probable than for unclean Atheists or Hypocrites, remaining such, to enter into the Kingdom of Heaven,
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and he hath this example) he will then rather expect to be imitated himself, to gain Proselytes to his delicate popular thriving heresie, to set up a new faction or society in heaven, all for prosperous Liberty, than conform to that old regular subordination, that Prelacy or Hierarchy of Arch-angels, and Cherubims, and Saints. In a word, we should have, in such a new supposed Platform, more hope to bring over and debauch Angels, (were they not confirm'd) than danger of being disciplin'd or reform'd by them,
and he hath this Exampl) he will then rather expect to be imitated himself, to gain Proselytes to his delicate popular thriving heresy, to Set up a new faction or society in heaven, all for prosperous Liberty, than conform to that old regular subordination, that Prelacy or Hierarchy of Archangels, and Cherubims, and Saints. In a word, we should have, in such a new supposed Platform, more hope to bring over and debauch Angels, (were they not confirmed) than danger of being disciplined or reformed by them,
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But when he hath in himself that one great example, that lust and pride, the filthiness of the flesh and spirit, can inherit life, (as suppose the impenitent in heaven,
But when he hath in himself that one great Exampl, that lust and pride, the filthiness of the Flesh and Spirit, can inherit life, (as suppose the impenitent in heaven,
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a quiet calm subordination of Saints and Angels under that great Theocracy, to shame that petulancy of his NONLATINALPHABET, the irregularity of his rebel lusts against the NONLATINALPHABET, the Monarchy of that divine beam within him;
a quiet Cam subordination of Saints and Angels under that great Theocracy, to shame that petulancy of his, the irregularity of his rebel Lustiest against the, the Monarchy of that divine beam within him;
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as when an habituate demure adulterer, oppressor, or the like, gets confident of his Salvation, with these crimes unreformed about him, there is not an engine imaginable to fetch him off from his sins,
as when an habituate demure adulterer, oppressor, or the like, gets confident of his Salvation, with these crimes unreformed about him, there is not an engine imaginable to fetch him off from his Sins,
And therefore from these experiments 'twould be no boast or hyperbole to affirm, (and perhaps worth your pains to consider it) that if a prophane impenitent should (upon an impossible supposition) be so prosperous as to enter heaven it self, it would be very far from reforming or converting him ;
And Therefore from these experiments 'twould be no boast or hyperbole to affirm, (and perhaps worth your pains to Consider it) that if a profane impenitent should (upon an impossible supposition) be so prosperous as to enter heaven it self, it would be very Far from reforming or converting him;
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the Angels can grow proud and ambitious there, stumble and fall in plain Heaven, adore and worship (and so damn) themselves in the absence of all other Idols.
the Angels can grow proud and ambitious there, Stumble and fallen in plain Heaven, adore and worship (and so damn) themselves in the absence of all other Idols.
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Pass we from Paradise unto Heaven it self, where there is neither eating nor drinking, marrying nor giving in marriage, and so no room for carnal sins to do anything but starve in,
Pass we from Paradise unto Heaven it self, where there is neither eating nor drinking, marrying nor giving in marriage, and so no room for carnal Sins to do anything but starve in,
and then, what do you think, the Swine would have done there, when the Lambs committed such early riots? what an havock would an Army of Roisters have made in that Garden, where Adam himself (if you will believe the Rabbins rendring of the Psalmist NONLATINALPHABET) abode not one night in that state of bliss and honour.
and then, what do you think, the Swine would have done there, when the Lambs committed such early riots? what an havoc would an Army of Roisters have made in that Garden, where Adam himself (if you will believe the Rabbis rendering of the Psalmist) Abided not one night in that state of bliss and honour.
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Look back from thence into Eden, and there that happy at once and innocent pair are not by plenty secured from coveting; beauty, and sweetness, and desire of knowledge, the perfections and temptations of Paradise, are the ruine to Innocence it self:
Look back from thence into Eden, and there that happy At once and innocent pair Are not by plenty secured from coveting; beauty, and sweetness, and desire of knowledge, the perfections and temptations of Paradise, Are the ruin to Innocence it self:
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You have Lot of Sodom, and Noah of the old World, the remnant preserved from that double deluge of fire and water, and as soon as they are landed in their fair Havens, the same Calm shipwrecks both,
You have Lot of Sodom, and Noah of the old World, the remnant preserved from that double deluge of fire and water, and as soon as they Are landed in their fair Havens, the same Cam shipwrecks both,
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Will you see it exemplified in the most eminent stories of deliverances and prosperities that the Scripture takes notice of? that will enforce the conclusion à majori.
Will you see it exemplified in the most eminent stories of Deliverances and Prosperities that the Scripture Takes notice of? that will enforce the conclusion à majori.
The demonstrating of which, is the undertaking of the last minute of my last particular, that in respect of Prosperity it self, which in this case will never do the work if God should send it.
The Demonstrating of which, is the undertaking of the last minute of my last particular, that in respect of Prosperity it self, which in this case will never do the work if God should send it.
But till then, Prosperity is quite beside the purpose, a mere ignorant Empirick-prescription, which hath nothing of purging or medicinal in it, should it be administred, 'twould never reform or convert any.
But till then, Prosperity is quite beside the purpose, a mere ignorant Empirick-prescription, which hath nothing of purging or medicinal in it, should it be administered, 'twould never reform or convert any.
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the old peaceable, flourishing England, hid under that heap of thunder-bolts, is ready to be our Bath and Palaestra once again, to refresh and confirm what was thus acquired,
the old peaceable, flourishing England, hid under that heap of thunderbolts, is ready to be our Both and Palaestra once again, to refresh and confirm what was thus acquired,
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his soft hand is but absolute desertion, the leaving to our selves is the giving us up to our bloudiest enemies, that unseasonable heaven is the far worse Tophet of the twain.
his soft hand is but absolute desertion, the leaving to our selves is the giving us up to our bloodiest enemies, that unseasonable heaven is the Far Worse Tophet of the twain.
the fetching out the Cordials will but enhance the Bill, and maintain the Lamp a little longer, will never beget a new stock of spirits or spring of life,
the fetching out the Cordials will but enhance the Bill, and maintain the Lamp a little longer, will never beget a new stock of spirits or spring of life,
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I'm sure St. Augustine makes it his wonder, that upon that score they had not erected one Altar more, impietati hostium, to the impiety and rapine of their enemies, which was constantly (if they had but the grace to make use of it) so royal a Benefactor.
I'm sure Saint Augustine makes it his wonder, that upon that score they had not erected one Altar more, Impiety Enemies, to the impiety and rapine of their enemies, which was constantly (if they had but the grace to make use of it) so royal a Benefactor.
And then, you will not blame the wit or piety of the old Heathens, ( who deifi'd all their Benefactors ) that they had Temples for such Fevers as these, the friends that had so oblig'd them:
And then, you will not blame the wit or piety of the old heathens, (who deified all their Benefactors) that they had Temples for such Fevers as these, the Friends that had so obliged them:
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For this cause are many sick and weak, nay, many fallen asleep, (if we will believe the Apostle;) and all these judgings of the Lord, the only Antidotes against that fatal poyson,
For this cause Are many sick and weak, nay, many fallen asleep, (if we will believe the Apostle;) and all these judgings of the Lord, the only Antidotes against that fatal poison,
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And generally the rule is true in Gerson, Omnes poenae non exterminantes sunt medicinales, All mulcts that are not undoing (and our Law admits not of any but such as are salvo contenemento ) are a piece of charity and physick in the Judge.
And generally the Rule is true in Gerson, Omnes Poenae non exterminantes sunt medicinales, All mulcts that Are not undoing (and our Law admits not of any but such as Are salvo contenemento) Are a piece of charity and physic in the Judge.
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and the doors flew open, and the God appeared upon the Chair of State; so by this rarifying power of flames and judgments, the earthly obstacles are oft removed,
and the doors flew open, and the God appeared upon the Chair of State; so by this rarifying power of flames and Judgments, the earthly obstacles Are oft removed,
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and then, as Cusanus observes there is in God coincidentia contrariorum, this severity is the only mercy, these wounds the only balsame, the hostile approach the most obliging charity:
and then, as Cusanus observes there is in God coincidentia Contrary, this severity is the only mercy, these wounds the only balsam, the hostile approach the most obliging charity:
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when the calmer physick is digested into nourishment of the disease, then, and not till then, the vomit comes in on the reserve, the tempest and deluge to drown those Serpents that had ingendred and thriven in the shallow and stlll waters,
when the calmer physic is digested into nourishment of the disease, then, and not till then, the vomit comes in on the reserve, the tempest and deluge to drown those Serpents that had engendered and thriven in the shallow and stlll waters,
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and if that prevail, Afflictions are superseded, (and were it not that there is another special use of them, to illustrate our Christian vertues, and improve our Crown, and withall to confute Satan when he accuses us of unsincerity, the reformed Christian should never be thus exercised.) But when Prosperity will not work,
and if that prevail, Afflictions Are superseded, (and were it not that there is Another special use of them, to illustrate our Christian Virtues, and improve our Crown, and withal to confute Satan when he accuses us of unsincerity, the reformed Christian should never be thus exercised.) But when Prosperity will not work,
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when these have proved successless, the greatest mercy of the Physician is to leave him with these Cupping-glasses at the neck, that if there be ever a spark of vital spirit within, it may by this assistance discharge it self of that poysonous vapour,
when these have proved successless, the greatest mercy of the physician is to leave him with these Cupping glasses At the neck, that if there be ever a spark of vital Spirit within, it may by this assistance discharge it self of that poisonous vapour,
God's first method of calling us off from the world, is the soft and friendly, the [ having therefore these promises, let us cleanse our selves, ] a Heaven, a Paradise, and a Canaan, to confirm Angels, and bring men to bliss, to draw with the cords of a Man, with the bands of love ;
God's First method of calling us off from the world, is the soft and friendly, the [ having Therefore these promises, let us cleanse our selves, ] a Heaven, a Paradise, and a Canaan, to confirm Angels, and bring men to bliss, to draw with the cords of a Man, with the bans of love;
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of [ God 's resisting the proud ] and [ Surely God heareth not sinners ] compounded into one Gospel-aphorism, [ the incorrigible beggar can never have audience in heaven,
of [ God is resisting the proud ] and [ Surely God hears not Sinners ] compounded into one Gospel-aphorism, [ the incorrigible beggar can never have audience in heaven,
and, let him pretend, or promise, or flatter himself what he please, by holding out his white Flag for Treaty, he desired to be in case to maintain his Fort still against God, and 'tis not victualling and bribing,
and, let him pretend, or promise, or flatter himself what he please, by holding out his white Flag for Treaty, he desired to be in case to maintain his Fort still against God, and it's not victualling and bribing,
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will sure bring in little profit to God, be he fed never so high, very thin returns of good life for all his donatives. He that will not now mend under the rod, edifie by so many doleful Lectures as have been read us out of a Zachary 's and a Jeremy 's roll, that hath arrived to Theodoret 's NONLATINALPHABET, a mind that can reverberate judgments,
will sure bring in little profit to God, be he fed never so high, very thin returns of good life for all his donatives. He that will not now mend under the rod, edify by so many doleful Lectures as have been read us out of a Zachary is and a Jeremiah is roll, that hath arrived to Theodoret is, a mind that can reverberate Judgments,
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he that will not serve God for nought, that is all for the thriving Piety, the gainful Godliness, that must have his reward just as he is a doing the work, a payment in hand, even before he sets about the duty ;
he that will not serve God for nought, that is all for the thriving Piety, the gainful Godliness, that must have his reward just as he is a doing the work, a payment in hand, even before he sets about the duty;
In the mean time, 'twill not be amiss to resolve, that he that hath exceptions to God's methods, hath some other Master to whom he is more inclinable to retain;
In the mean time, it'll not be amiss to resolve, that he that hath exceptions to God's methods, hath Some other Master to whom he is more inclinable to retain;
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Should the unmanaged Horse (instead of the Bullock in the Text) desire his Rider to put off his Spurs and Whip, and at once to ease him both of Bit and Saddle, and then promise to be the tractablest Beast in nature, but till then profess that all those Instruments of Discipline should never tame him, I beseech you, what would be thought of this Oration? would you certainly be perswaded that the Beast spake reason, that it was a serious design of a generous obedience, a gallantry of a voluntary unconstrained vertue ? If so, you may believe the Beast within you, that makes the same proposal to God and you.
Should the unmanaged Horse (instead of the Bullock in the Text) desire his Rider to put off his Spurs and Whip, and At once to ease him both of Bit and Saddle, and then promise to be the tractablest Beast in nature, but till then profess that all those Instruments of Discipline should never tame him, I beseech you, what would be Thought of this Oration? would you Certainly be persuaded that the Beast spoke reason, that it was a serious Design of a generous Obedience, a gallantry of a voluntary unconstrained virtue? If so, you may believe the Beast within you, that makes the same proposal to God and you.
and that is, as this art of promising is only an excuse, or shift, or pretence, to get off the present smart of the rod, or the importunity of the Prophet, to escape the smiting or the being smitten, the cross or following of Christ.
and that is, as this art of promising is only an excuse, or shift, or pretence, to get off the present smart of the rod, or the importunity of the Prophet, to escape the smiting or the being smitten, the cross or following of christ.
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and with the festivity and rest, the holiness also and services of a Sabbath and Jubilee, he would have even courted his Rod, embraced his pleasanter Gyves or Dunghill, have continued a slave in Aegypt, rather than thus be circumcised in Canaan, have been bored through the ear by his old Master, rather than thus dignified with the Title of Free-man, and denied the Libertinism that belongs to it.
and with the festivity and rest, the holiness also and services of a Sabbath and Jubilee, he would have even courted his Rod, embraced his pleasanter Gyves or Dunghill, have continued a slave in Egypt, rather than thus be circumcised in Canaan, have been bored through the ear by his old Master, rather than thus dignified with the Title of Freeman, and denied the Libertinism that belongs to it.
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and had he known it that he should thus have been taken at his word, have had his turning required as soon as his Captivity was turn'd, his mortification expected at the restoring of his peace,
and had he known it that he should thus have been taken At his word, have had his turning required as soon as his Captivity was turned, his mortification expected At the restoring of his peace,
as irrational to be condemn'd to Tantalus as to Prometheus fate, to be abstemious in a river of delights as patient of fastening to a mountain of torments:
as irrational to be condemned to Tantalus as to Prometheus fate, to be abstemious in a river of delights as patient of fastening to a mountain of torments:
and with that the NONLATINALPHABET, a vow never to return ad seculum again, then the Votary begins to understand himself better, finds it as improper to turn Penitentiary in a Palace as it was in a Prison,
and with that the, a Voelli never to return ad seculum again, then the Votary begins to understand himself better, finds it as improper to turn Penitentiary in a Palace as it was in a Prison,
only when the date of the undertaken returning begins to commence, when the sowr part of the bargain comes to be performed, the Nero to kill as well as to reign, the Cloister to be actually entred,
only when the date of the undertaken returning begins to commence, when the sour part of the bargain comes to be performed, the Nero to kill as well as to Reign, the Cloister to be actually entered,
Be it the Cloister or the Altar, Chastity or Death it self, (as you know 'tis not resolved which 'twas that that Vow belong'd to) a little present felicity will be sufficient paiment for either of them;
Be it the Cloister or the Altar, Chastity or Death it self, (as you know it's not resolved which 'twas that that Voelli belonged to) a little present felicity will be sufficient payment for either of them;
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so he may but first go and bury his father, or, with Jephta 's daughter, have a month or two to go up and down the mountains and bewail her virginity, she and her fellows:
so he may but First go and bury his father, or, with Jephtha is daughter, have a Monn or two to go up and down the Mountains and bewail her virginity, she and her Fellows:
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we'l venture any the sowrest paiment from Satan after this life, so we may get but his Kingdom of the Earth, his Seraglio of Carnal felicities at the instant.
we'll venture any the sourest payment from Satan After this life, so we may get but his Kingdom of the Earth, his Seraglio of Carnal felicities At the instant.
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'Twas Dio 's observation of Nero 's mother, (that profest her self content to be kill'd by her son, on condition he might be Emperor) That 'tis very ordinary at a distance to enter such obligations;
'Twas Dio is observation of Nero is mother, (that professed her self content to be killed by her son, on condition he might be Emperor) That it's very ordinary At a distance to enter such obligations;
But then, 2. I told you there was a second notion of these words, as they are an act of promise and temporary resolution, that if God will but turn our captivity, we will infallibly amend.
But then, 2. I told you there was a second notion of these words, as they Are an act of promise and temporary resolution, that if God will but turn our captivity, we will infallibly amend.
And having experience to demonstrate the first part of Ephraim 's speech, being no more wrought on by all God's smiting than the most untractable Steers, they go on with a presumption of the truth of the second, that Prosperity will do all that Adversity hath not done: Turn thou me, &c.
And having experience to demonstrate the First part of Ephraim is speech, being no more wrought on by all God's smiting than the most untractable Steers, they go on with a presumption of the truth of the second, that Prosperity will do all that Adversity hath not done: Turn thou me, etc.
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And many of us do this out of pure judgment, that affluence is far the more probable way toward mending, that a Canaan were able to inspire Israelites, as the good foil in Plutarch was thought to infuse Poetry into the Oracle.
And many of us do this out of pure judgement, that affluence is Far the more probable Way towards mending, that a Canaan were able to inspire Israelites, as the good foil in Plutarch was Thought to infuse Poetry into the Oracle.
so, I say, I wish we had not some of that Atheist's conceit, that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations, more ferity, more sullen Atheisms, more bestiality to drown, Opiate potions to benum the sense of our calamities.
so, I say, I wish we had not Some of that Atheist's conceit, that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations, more ferity, more sullen Atheisms, more bestiality to drown, Opiate potions to Benum the sense of our calamities.
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And I heartily wish I did not speak to men that can think Ephraim in the right all this while, that with Jonas on the withering of the Gourd can justifie against God himself, that they do well to be angry even unto death, that can really perswade themselves that Afflictions are not for their turn, that they are as noxious to their Souls as to their bodies, that as Hippocrates resolved of the Scythians, that the NONLATINALPHABET,
And I heartily wish I did not speak to men that can think Ephraim in the right all this while, that with Jonah on the withering of the Gourd can justify against God himself, that they do well to be angry even unto death, that can really persuade themselves that Afflictions Are not for their turn, that they Are as noxious to their Souls as to their bodies, that as Hippocrates resolved of the Scythians, that the,
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I am so incumbred with the pressures of a villanous world, such a hurry of passions, of indignation and impatience, of a tumultuous grief and shame, that I have neither heart,
I am so encumbered with the pressures of a villainous world, such a hurry of passion, of Indignation and impatience, of a tumultuous grief and shame, that I have neither heart,
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if it be inslaved to these beggerly rudiments of stripes and terrors, and savours much of the spirit of Legal fear, that Hagar or mount Sinai that ingendreth unto bondage, quite contrary to the free-born Sion or Jerusalem-spirit, whereby we cry, Abba Father.
if it be enslaved to these beggarly rudiments of stripes and terrors, and savours much of the Spirit of Legal Fear, that Hagar or mount Sinai that engendereth unto bondage, quite contrary to the freeborn Sion or Jerusalem-spirit, whereby we cry, Abba Father.
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if they may be courteously treated, but with a froward handling cannot chuse but shew themselves unsavoury ? This driving and forcing men to repentance is a violation of the Gospel-liberty, a kind of constraining and violencing of the spirit,
if they may be courteously treated, but with a froward handling cannot choose but show themselves unsavoury? This driving and forcing men to Repentance is a violation of the gospel liberty, a kind of constraining and violencing of the Spirit,
an inheritance or portion given me in my hand, a fair demeans to keep hospitality upon, be more likely to work upon well-natur'd sinners, that do not love to be forced, will be as thankful as any man living,
an inheritance or portion given me in my hand, a fair demeans to keep hospitality upon, be more likely to work upon well-natured Sinners, that do not love to be forced, will be as thankful as any man living,
Are not Abanah and Pharphar, rivers of Damascus, better than all the waters of Jordan? May not I wash there and be clean ? Would not a little kind usage, a few fatherly kisses and embraces,
are not Abanah and Pharpar, Rivers of Damascus, better than all the waters of Jordan? May not I wash there and be clean? Would not a little kind usage, a few fatherly Kisses and embraces,
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Will not a brave golden showr of cordials dispel poysons, raise a collaps'd habit of Soul, infuse a new stock of spirits, more probably far than a course of steel or quicksilver? Would not an army of Sun-beams, that have light as well as warmth in them, subdue and thaw the most hardned heart in the whole quarry, dissolve the most icy crystal spirit, better than a stroke of Moses rod, or a crack of thunder?
Will not a brave golden shower of cordials dispel poisons, raise a collapsed habit of Soul, infuse a new stock of spirits, more probably Far than a course of steel or quicksilver? Would not an army of Sunbeams, that have Light as well as warmth in them, subdue and thaw the most hardened heart in the Whole quarry, dissolve the most icy crystal Spirit, better than a stroke of Moses rod, or a Crac of thunder?
but especially to have any good opinion of Afflictions when they are actually on our shoulders, to be so tame as to think such a proportion of earth, with wormwood imbibed, can prove useful or medicinal to any.
but especially to have any good opinion of Afflictions when they Are actually on our shoulders, to be so tame as to think such a proportion of earth, with wormwood imbibed, can prove useful or medicinal to any.
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And as in the general, so in the particular too, [ In what state soever I am, therewith to be contented ] is not to be had, by Saint Paul 's own confession, without a NONLATINALPHABET, a great deal of mysterious instruction, such as in the Eleusinia sacra cost the Client so many sighing patient years of attendance and purgation,
And as in the general, so in the particular too, [ In what state soever I am, therewith to be contented ] is not to be had, by Saint Paul is own Confessi, without a, a great deal of mysterious instruction, such as in the Eleusinian sacra cost the Client so many sighing patient Years of attendance and purgation,
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but of fellow-kings, and so, in the Apostles judgement, inclose him in a kingdom of bastards, whom we are resolv'd (quite contrary to God's pronouncing) to be the only sons and Saints of the Millennium. To this end must Prophecies be precipitated,
but of fellow-kings, and so, in the Apostles judgement, enclose him in a Kingdom of bastards, whom we Are resolved (quite contrary to God's pronouncing) to be the only Sons and Saints of the Millennium. To this end must Prophecies be precipitated,
and the ungodly into one footstool, bring Christ unto this Earth again, on a second more prudent errand, to have an age of reigning, not of suffering, among a world not of followers,
and the ungodly into one footstool, bring christ unto this Earth again, on a second more prudent errand, to have an age of reigning, not of suffering, among a world not of followers,
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When God hath designed the cross, the constant post and stage in our gesses to Heaven, we must needs set up another oeconomy, fansie it a kingdom of uncompounded felicities, croud all the Godly into one throne,
When God hath designed the cross, the constant post and stage in our Guesses to Heaven, we must needs Set up Another economy, fancy it a Kingdom of uncompounded felicities, crowd all the Godly into one throne,
'Twas a truth of God's own pronouncing, that his thoughts are not like our thoughts, consented to by the Philosopher, NONLATINALPHABET, saith Xenophanes, God hath no more of our fancies than of our shapes ;
'Twas a truth of God's own pronouncing, that his thoughts Are not like our thoughts, consented to by the Philosopher,, Says Xenophanes, God hath no more of our fancies than of our shapes;
the present method of smiting may be superseded; Turn thou me, &c. The first, an act of judgment in Ephraim. The second, of temporary resolution. The third, of artifice and design. In each of these, Ephraim may chance to prove our mirrour;
the present method of smiting may be superseded; Turn thou me, etc. The First, an act of judgement in Ephraim. The second, of temporary resolution. The third, of artifice and Design. In each of these, Ephraim may chance to prove our mirror;
And this we shall not fully carry away with us, if we do not view it distinctly in three notions. 1. As 'twas a perswasion or act of belief in Ephraim, that so 'twould prove:
And this we shall not Fully carry away with us, if we do not view it distinctly in three notions. 1. As 'twas a persuasion or act of belief in Ephraim, that so 'twould prove:
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which brings me to my second particular, Man's judgment, or the sinners perswasion of himself, that Roses are more wholesome than Wormwood, that Prosperity will do it better,
which brings me to my second particular, Man's judgement, or the Sinners persuasion of himself, that Roses Are more wholesome than Wormwood, that Prosperity will do it better,
that when this hath failed, any other method might hope to prove successful. That Prosperity might do it, was Ephraim 's fancy, though distant enough from God's:
that when this hath failed, any other method might hope to prove successful. That Prosperity might do it, was Ephraim is fancy, though distant enough from God's:
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then are we just the indomiti juvenci in this Text, so perfectly untamed after all this smiting ▪ I wish we could say as true in that that follows, the [ Turn thou us, and we shall be turned ;
then Are we just the indomiti juvenci in this Text, so perfectly untamed After all this smiting ▪ I wish we could say as true in that that follows, the [ Turn thou us, and we shall be turned;
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Nay, shall we at once evacuate and reproach, frustrate and defame his methods? pronounce unto all the world, that God hath lost his design for want of conduct? shall we set up for the Master-wits? get Proselytes away from heaven to Ephraim 's heresie? preach back again to God's Rod? and tell him, that afflictions are very improper engines to make batteries on Souls? If so,
Nay, shall we At once evacuate and reproach, frustrate and defame his methods? pronounce unto all the world, that God hath lost his Design for want of conduct? shall we Set up for the master-wits? get Proselytes away from heaven to Ephraim is heresy? preach back again to God's Rod? and tell him, that afflictions Are very improper Engines to make batteries on Souls? If so,
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but the Temple it self from the top to the bottom) be spent all to no purpose? Will a young Lion give forth his voice from his den that he may take nothing? (that is the best rendring of the place) Shall all this tragical scene designed and acted by God (all but our sin-parts in it) be but a beating of the air,
but the Temple it self from the top to the bottom) be spent all to no purpose? Will a young lion give forth his voice from his den that he may take nothing? (that is the best rendering of the place) Shall all this tragical scene designed and acted by God (all but our sin-parts in it) be but a beating of the air,
Will a Lion roar in the forest to have no prey? shall my chidings and threats and thunderbolts (tearing your Ephod and your Altar, rending not the veil,
Will a lion roar in the forest to have no prey? shall my chidings and Treats and thunderbolts (tearing your Ephod and your Altar, rending not the veil,
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And so the most distant atomes of this Kingdom are once united in this one sad notion of stripes and wounds, fit to become one common NONLATINALPHABET, precentor in the first note of this sad anthem, the flagellâsti me, thou hast smitten me.
And so the most distant Atoms of this Kingdom Are once united in this one sad notion of stripes and wounds, fit to become one Common, precentor in the First note of this sad anthem, the flagellâsti me, thou hast smitten me.
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and unless an over-ruling mercy interpose, perhaps the bitterest part of the agony still to come, in the strugling of life to return again ▪ is not this the antitype of a smitten Ephraim ? I speak not this particularly of those that have been the sufferers under this rod;
and unless an overruling mercy interpose, perhaps the Bitterest part of the agony still to come, in the struggling of life to return again ▪ is not this the antitype of a smitten Ephraim? I speak not this particularly of those that have been the sufferers under this rod;
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or like that on the possessed in the Gospel, the spirit taking us, and tearing us till we foam again, (and our base reviling and slandering one another is that foam.) O how many sad falling fits hath this poor demoniack been wrastling under,
or like that on the possessed in the Gospel, the Spirit taking us, and tearing us till we foam again, (and our base reviling and slandering one Another is that foam.) O how many sad falling fits hath this poor demoniac been wrestling under,
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as this Nation of ours hath for some years been under? Were there ever such real bufferings? not like that in Saint Jerom 's Dream, to convert the Ciceronian into a Christian, but as upon a waking Bedlam, a daily constant exercise of stripes;
as this nation of ours hath for Some Years been under? Were there ever such real bufferings? not like that in Saint Jerome is Dream, to convert the Ciceronian into a Christian, but as upon a waking Bedlam, a daily constant exercise of stripes;
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And then, my brethren, to bring down this first particular unto our selves, was there ever such a course of sour discipline, such a delivering up unto Satan,
And then, my brothers, to bring down this First particular unto our selves, was there ever such a course of sour discipline, such a delivering up unto Satan,
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but none of the allaying, cooling mixtures in it, and so still the portion of our crucified Master, i. e. by the way of this Text, all smitings and disciplining, real, corporeal inflictions of Satan, to the diseasing and destroying of the flesh;
but none of the allaying, cooling mixtures in it, and so still the portion of our Crucified Master, i. e. by the Way of this Text, all smitings and disciplining, real, corporeal inflictions of Satan, to the diseasing and destroying of the Flesh;
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the continued stripes and the no-respite, to give the impenitent to drink of the NONLATINALPHABET, in the Apoc. that hath so pose• the Interpreters, the unmixt mixt wine, the all myrrh but no water, the all manner of imbittering, heightning,
the continued stripes and the no-respite, to give the impenitent to drink of the, in the Apocalypse that hath so pose• the Interpreters, the unmix mixed wine, the all myrrh but no water, the all manner of embittering, heightening,
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And therefore in the New Testament, 'tis the Apostles saving method in such great cures, to call in the Devil into consultation, to deliver men up unto Satan, as the last and surest remedy;
And Therefore in the New Testament, it's the Apostles Saving method in such great cures, to call in the devil into consultation, to deliver men up unto Satan, as the last and Surest remedy;
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they could only conjure up more blood and more frogs, but could not remove any; and that, it seems, was the most likely means to have kept him humbled.
they could only conjure up more blood and more frogs, but could not remove any; and that, it seems, was the most likely means to have kept him humbled.
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and, if you mark it, when upon the importunity of Moses God was perswaded to withdraw that rod, to intermix deliverances, these never wrought any good upon Pharaoh; when Pharaoh saw that there was respite, respite but for a minute, he hardned his heart, &c. Ex. 8.15. an observation that made S. Basil resolve, that 'twas God's patience, or NONLATINALPHABET, that hardned Pharaoh's heart, the removings of his plagues, interealations of mercy:
and, if you mark it, when upon the importunity of Moses God was persuaded to withdraw that rod, to intermix Deliverances, these never wrought any good upon Pharaoh; when Pharaoh saw that there was respite, respite but for a minute, he hardened his heart, etc. Ex. 8.15. an observation that made S. Basil resolve, that 'twas God's patience, or, that hardened Pharaoh's heart, the removings of his plagues, interealations of mercy:
If you will further see the opinion and judgment of God in this matter, I shall mention but one evidence more of it, the notes of his constant practice through the whole Scripture.
If you will further see the opinion and judgement of God in this matter, I shall mention but one evidence more of it, the notes of his constant practice through the Whole Scripture.
as when there is a thorn in the hand, or burthenous excrement in the body, nature heaves and plunges, puts it self into a passion and flame to thrust it out:
as when there is a thorn in the hand, or burdenous excrement in the body, nature heaves and plunges, puts it self into a passion and flame to thrust it out:
Such are these caustick plaisters, preparatory to the incarnative, the knife and the launce that Hippoc. reckons among the NONLATINALPHABET, the mollifying preparations that the Physician must always carry about with him.
Such Are these caustic plasters, preparatory to the incarnative, the knife and the lance that Hippoc reckons among the, the mollifying preparations that the physician must always carry about with him.
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who, it seems by that argument, is a benefactor and blesser even of enemies, and whatever he sends to the most hostile Ephraim, it is method of deliberate charity, the bitter'st Recipe 's design'd on purpose (neither by chance nor malice, those two heathen principles of Theology, NONLATINALPHABET & NONLATINALPHABET,
who, it seems by that argument, is a benefactor and blesser even of enemies, and whatever he sends to the most hostile Ephraim, it is method of deliberate charity, the Bitterest Recipe is designed on purpose (neither by chance nor malice, those two heathen principles of Theology, &,
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so 'tis by God designed to Ephraims's good, the greatest good for rebellious Ephraim, the bringing him to repentance, and that if any thing else could have tended so directly to that end, Ephraim had never been thus smitten.
so it's by God designed to Ephraims's good, the greatest good for rebellious Ephraim, the bringing him to Repentance, and that if any thing Else could have tended so directly to that end, Ephraim had never been thus smitten.
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But then this first proof will not perfectly come home to the conclusion, unless we improve and sharpen it with the second, that this smiting, as it already appears to be God's will,
But then this First proof will not perfectly come home to the conclusion, unless we improve and sharpen it with the second, that this smiting, as it already appears to be God's will,
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and as this may give us a perfect satisfaction in whatsoever the most smitten condition, a NONLATINALPHABET, all joy when we are thus vouchsafed and dignified, especially if we shall have transcribed the active as well as passive part of his image,
and as this may give us a perfect satisfaction in whatsoever the most smitten condition, a, all joy when we Are thus vouchsafed and dignified, especially if we shall have transcribed the active as well as passive part of his image,
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or, in St. Paul 's phrase, predestined us to be conformable to that Image of his Son, NONLATINALPHABET, Col. 1. by way of correspondence, of antitype, to fill up the remainders of his sufferings in our flesh, and as punctually elected us to this NONLATINALPHABET, this co-suffering for and after Christ,
or, in Saint Paul is phrase, predestined us to be conformable to that Image of his Son,, Col. 1. by Way of correspondence, of antitype, to fill up the remainders of his sufferings in our Flesh, and as punctually elected us to this, this co-suffering for and After christ,
when, I say, that sad original is thus copied upon us, there is no avoiding the sight, no escaping the acknowledgment of that great Painter's face, that drew these parallel signatures both on Christ and us,
when, I say, that sad original is thus copied upon us, there is no avoiding the sighed, no escaping the acknowledgment of that great Painter's face, that drew these parallel signatures both on christ and us,
when the conformity to this Image of the Son, Rom. 8. is sealed upon us, that seal of the Tiphereth, or the Magnus Adam, (as the Caballists are wont to call it) I mean of the Archetypal sufferer Christ, is imprest so hard, that it prints quite through the bottom of him, leaves the impression on the Malcuth, the bride, the house of Israel, the poor crucified Church here below;
when the conformity to this Image of the Son, Rom. 8. is sealed upon us, that seal of the Tiphereth, or the Magnus Adam, (as the Cabalists Are wont to call it) I mean of the Archetypal sufferer christ, is impressed so hard, that it prints quite through the bottom of him, leaves the impression on the Malchuth, the bride, the house of Israel, the poor Crucified Church Here below;
and all wisdom, bounty and divinity, sometimes the redeeming of a world, in the NONLATINALPHABET, the being done. Not the softest affliction or bloodiest tyranny had ever come into the world, had not God permitted,
and all Wisdom, bounty and divinity, sometime the redeeming of a world, in the, the being done. Not the Softest affliction or bloodiest tyranny had ever come into the world, had not God permitted,
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and men do but intrench on hell, whensoever they exercise it, that of the lictor & carnifex, of being God's rods, God's executioners:) but then, all the mercy,
and men do but entrench on hell, whensoever they exercise it, that of the lictor & carnifex, of being God's rods, God's executioners:) but then, all the mercy,
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All the sin and furies, guilt and damnation of hell may be in the NONLATINALPHABET the doing or executing God's will, (as, believe it, there is not a more formidable trade in the world than that of which Satan alone hath the Patent,
All the since and furies, guilt and damnation of hell may be in the the doing or executing God's will, (as, believe it, there is not a more formidable trade in the world than that of which Satan alone hath the Patent,
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But his will, his over-ruling decretory will, that I should suffer it; his hand and his counsel NONLATINALPHABET, Act. 4.28. predetermining that to be done, which none but Herod and Pilate, Gentiles and Devil, against the express will of God and his child Jesus, were gathered together to do.
But his will, his overruling decretory will, that I should suffer it; his hand and his counsel, Act. 4.28. predetermining that to be done, which none but Herod and Pilate, Gentiles and devil, against the express will of God and his child jesus, were gathered together to do.
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and therefore even those things that are most necessarily to come, shall be matter of the greatest guilt and woe to those by whom they come. Matt. 18.7.
and Therefore even those things that Are most necessarily to come, shall be matter of the greatest guilt and woe to those by whom they come. Matt. 18.7.
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'Tis clear, God had smitten Ephraim, and God's actions are a declaration of his judgment, his smiting a sufficient assurance that nothing else is judged by God so likely to reform Ephraim, and that upon these two plain heads of probation. 1. That whatever is, whatever is come to pass, is certainly God's will it should be.
It's clear, God had smitten Ephraim, and God's actions Are a declaration of his judgement, his smiting a sufficient assurance that nothing Else is judged by God so likely to reform Ephraim, and that upon these two plain Heads of probation. 1. That whatever is, whatever is come to pass, is Certainly God's will it should be.
and 2. of Prosperity it self, which would never do that work on those, if God should send it, intimated in the Prophet's recounting and upbraiding this speech of Ephraim, I have surely heard Ephraim, &c.
and 2. of Prosperity it self, which would never do that work on those, if God should send it, intimated in the Prophet's recounting and upbraiding this speech of Ephraim, I have surely herd Ephraim, etc.
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a conceit that Roses are more wholesom than Wormwood, that Prosperity will do it better, and a bribing God with a promise that it shall do it: Converte, & Convertar;
a conceit that Roses Are more wholesome than Wormwood, that Prosperity will do it better, and a bribing God with a promise that it shall do it: Convert, & Convertar;
because it did not mend them, pretending that Prosperity would work wonders on them. And this you will dissolve into these three specials, each worth our stay and pondering;
Because it did not mend them, pretending that Prosperity would work wonders on them. And this you will dissolve into these three specials, each worth our stay and pondering;
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Having thus laid bare the words before you, you will presently discern the sum of them, A people unreformed under God's rod, petitioning to be released from that smart,
Having thus laid bore the words before you, you will presently discern the sum of them, A people unreformed under God's rod, petitioning to be released from that smart,
not reformed or mended at all by this discipline, (the Targum hath cleared the rendring, NONLATINALPHABET We have not been taught, and the Septuagint's [ NONLATINALPHABET ] hath done so too) but then, Turn thou me, return my captivity, restore us to our liberty and our Canaan again, and then no doubt we shall be turned, reformed and mortified by that change.
not reformed or mended At all by this discipline, (the Targum hath cleared the rendering, We have not been taught, and the Septuagint's [ ] hath done so too) but then, Turn thou me, return my captivity, restore us to our liberty and our Canaan again, and then no doubt we shall be turned, reformed and mortified by that change.
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and that I may prevent this parallel, I have pitcht upon these words, I have surely heard Ephraim, &c. The sense of Ephraim 's NONLATINALPHABET, thus sadly muttered, 'tis possible you may not articulately understand.
and that I may prevent this parallel, I have pitched upon these words, I have surely herd Ephraim, etc. The sense of Ephraim is, thus sadly muttered, it's possible you may not articulately understand.
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and our Saviour hath inspirited us into a more chearful guise in suffering, the NONLATINALPHABET, rejoyce and be exceeding glad, the most blissful joyous condition of any.
and our Saviour hath inspirited us into a more cheerful guise in suffering, the, rejoice and be exceeding glad, the most blissful joyous condition of any.
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The III. SERMON. JER. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke:
The III. SERMON. JER. 31.18. I have surely herd Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke:
Not the lightest wound or deepest furrow on a poor Christian's shoulders, but hath characters of God's hand in it, superscribing him NONLATINALPHABET, in Ignatius 's phrase, the coyn of Christ, a stamp of his impressing:
Not the Lightest wound or Deepest furrow on a poor Christian's shoulders, but hath characters of God's hand in it, superscribing him, in Ignatius is phrase, the coin of christ, a stamp of his impressing:
prescribe us any the scorchingst Fornace here, which shall prove most instrumental to our present Reformation and future bliss, to our life of obedience here, and of glory hereafter:
prescribe us any the scorchingst Furnace Here, which shall prove most instrumental to our present Reformation and future bliss, to our life of Obedience Here, and of glory hereafter:
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and not our Bodies, our Estates, our Satans against our Souls; will teach us that patience and that joy, that tranquillity and that Serenity, that courage,
and not our Bodies, our Estates, our Satan against our Souls; will teach us that patience and that joy, that tranquillity and that Serenity, that courage,
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Which as it shall be the sum of my present Address to you, so of my Prayers to God for ever for you, that he that knows best how to chuse for us, will not suffer us to do it for our selves, will answer the necessities of our health,
Which as it shall be the sum of my present Address to you, so of my Prayers to God for ever for you, that he that knows best how to choose for us, will not suffer us to do it for our selves, will answer the necessities of our health,
so when the Image of Christ is imprest on us, I mean the image of the Crucified Saviour, the thorns on the head, the spitting on the face, the sponge of vinegar and gall at the mouth,
so when the Image of christ is impressed on us, I mean the image of the crucified Saviour, the thorns on the head, the spitting on the face, the sponge of vinegar and Gall At the Mouth,
if there be any thing in the smitten Ephraim 's fate, beside Ephraim 's sins, that may discompose or terrifie a servant of such a master, much less drive us into tempests and rages of fear, with oaths and curses,
if there be any thing in the smitten Ephraim is fate, beside Ephraim is Sins, that may discompose or terrify a servant of such a master, much less drive us into tempests and rages of Fear, with Oaths and curses,
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but his, skill, a piece of his craft and workmanship, hewed and squared and carv'd by those keen sharp instruments of his, to become so many NONLATINALPHABET, incarnate statues of his divinity.
but his, skill, a piece of his craft and workmanship, hewed and squared and carved by those keen sharp Instruments of his, to become so many, incarnate statues of his divinity.
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and so being as in a state of ascendency still, (a yet more glorious condition) that of being under God's managery and discipline, a part not only of his retinue,
and so being as in a state of ascendency still, (a yet more glorious condition) that of being under God's managery and discipline, a part not only of his retinue,
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when 'tis attain'd on earth, to get away all the love and value from heaven) but of preferring the conveniences and advantages of that little, (nay that admirably-valuable condition of the nothing at all) the quiet and dignity of being fed immediately from God's own hand, of being a special part of his solicitude,
when it's attained on earth, to get away all the love and valve from heaven) but of preferring the conveniences and advantages of that little, (nay that admirably-valuable condition of the nothing At all) the quiet and dignity of being fed immediately from God's own hand, of being a special part of his solicitude,
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and against all our tempters vindicating and maintaining that title of ours, which the blood of Christ help'd to purchase for us, that of superiority and conquests over the world.
and against all our tempters vindicating and maintaining that title of ours, which the blood of christ helped to purchase for us, that of superiority and conquests over the world.
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for want of his own writings, the Greek Scholiasts on Aristotle are fain to tell us.) In the one, the NONLATINALPHABET, the calm, untroubled constitution of mind, that all the NONLATINALPHABET, the present or possible tempests of this world (which are all extrinsecal, perfectly extrinsecal to a Christian) have not had in their power to afflict or disquiet, to put out of that magnanimous pace of equable constant piety:
for want of his own writings, the Greek Scholiasts on Aristotle Are fain to tell us.) In the one, the, the Cam, untroubled constitution of mind, that all the, the present or possible tempests of this world (which Are all extrinsical, perfectly extrinsical to a Christian) have not had in their power to afflict or disquiet, to put out of that magnanimous pace of equable constant piety:
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for had he known it, he would never have disquieted the neighbourhood for such a warm prize snatcht just out of the mint, such a findging weight of gold that will so soon fire its passage, and flie from him again.
for had he known it, he would never have disquieted the neighbourhood for such a warm prize snatched just out of the mint, such a findging weight of gold that will so soon fire its passage, and fly from him again.
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good to thee as thou art a Man, in all thy capacities, to put thee upon a project, give thee a patent and monopoly of the greatest treasure and riches of the world, a secret that the worldling hath not known;
good to thee as thou art a Man, in all thy capacities, to put thee upon a project, give thee a patent and monopoly of the greatest treasure and riches of the world, a secret that the worldling hath not known;
and therefore put it into his prayers, not only under the Petition against leading ••to •emptation, but interpreted •is daily bread to that sense, NONLATINALPHABET, that which is most agreeable to every of our •o•d•tious, the neither poverty nor riches, with Solomon, but the panem d••mens• nostri, that which is jus• even to the wants or cravings of a regular appetite, which is the only wholsom diet in the world.
and Therefore put it into his Prayers, not only under the Petition against leading ••to •emptation, but interpreted •is daily bred to that sense,, that which is most agreeable to every of our •o•d•tious, the neither poverty nor riches, with Solomon, but the Bread d••mens• Our, that which is jus• even to the Wants or cravings of a regular appetite, which is the only wholesome diet in the world.
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nay for the pains that not only Petrarch, but Aristotle, the Heathen as well as Christian Moralist, tells you it will cost the rich or idle man to resist those temptations, much less to repair the wound of a wasted Conscience, that the courting of wealth when 'tis shie or coy, the NONLATINALPHABET, the resolving to become rich,
nay for the pains that not only Petrarch, but Aristotle, the Heathen as well as Christian Moralist, tells you it will cost the rich or idle man to resist those temptations, much less to repair the wound of a wasted Conscience, that the courting of wealth when it's shy or coy, the, the resolving to become rich,
All the joys and high tasts that they can help you too, being not able to requite you for the damning sin of one insolence, one luxury, one impiety,
All the Joys and high tastes that they can help you too, being not able to requite you for the damning since of one insolence, one luxury, one impiety,
And unless you have some confidence and some experience of your extraordinary gifts, or faculty of conquering the temptations of wealth and rest, particularly of taking out the sting and teeth that are peculiar to the Serpent, the exact skill of allaying this quick-silver, believe me, that piece of ancient advice would be no unsafe counsel to many of us, when Riches increase, in stead of setting the heart on them, not so much as to lend them an ear, to be deaf to the knocks of Riches,
And unless you have Some confidence and Some experience of your extraordinary Gifts, or faculty of conquering the temptations of wealth and rest, particularly of taking out the sting and teeth that Are peculiar to the Serpent, the exact skill of allaying this quicksilver, believe me, that piece of ancient Advice would be no unsafe counsel to many of us, when Riches increase, in stead of setting the heart on them, not so much as to lend them an ear, to be deaf to the knocks of Riches,
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the talents of gold are the saddest lading, ready to sink old Charon 's boat in Lucian. 'Tis, sure, that very bunch in the Camel 's back, that made it so hard for him to enter that streight passage:
the Talents of gold Are the Saddest lading, ready to sink old Charon is boat in Lucian. It's, sure, that very bunch in the Camel is back, that made it so hard for him to enter that straight passage:
And 'tis Aristotle 's Maxim, NONLATINALPHABET, Riches make men insolent and intolerable. Nay we have mention of the NONLATINALPHABET, Esther 16.2. and of ferre fortunam in Horace. 'Tis a weight that many are not able to move under;
And it's Aristotle is Maxim,, Riches make men insolent and intolerable. Nay we have mention of the, Esther 16.2. and of Far fortunam in Horace. It's a weight that many Are not able to move under;
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If I tell you that, which 'tis not, these times have taught me, that affluence and abundance of Riches, of Ease, of even Peace it self, is generally no safe commodity;
If I tell you that, which it's not, these times have taught me, that affluence and abundance of Riches, of Ease, of even Peace it self, is generally no safe commodity;
And do not think that 'tis an appetite to other mens possessions, or an insidious praising of a lost treasure, that so they that have taken it up, may return it again;
And do not think that it's an appetite to other men's possessions, or an insidious praising of a lost treasure, that so they that have taken it up, may return it again;
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And I need not tell you how many zealous burning or fair shining Votaries the world hath had, whose, imprison'd, retir'd, cloyster'd Piety hath done so too.
And I need not tell you how many zealous burning or fair shining Votaries the world hath had, whose, imprisoned, retired, cloistered Piety hath done so too.
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For so Licetus, that tells us of some Lamps which under ground continued light for sixteen hundred years, concludes his observation, that as soon as ever they were brought forth into open air, they went out immediately.
For so Licetus, that tells us of Some Lamps which under ground continued Light for sixteen hundred Years, concludes his observation, that as soon as ever they were brought forth into open air, they went out immediately.
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Having thus past through the rougher part of your task of patience, seen what is most probably meant by the approaching Kingdom of heaven, and what undoubtedly by Repentance, (the first of which hath brought home the Text very near the present condition of this Kingdom:
Having thus passed through the rougher part of your task of patience, seen what is most probably meant by the approaching Kingdom of heaven, and what undoubtedly by Repentance, (the First of which hath brought home the Text very near the present condition of this Kingdom:
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The Versicles before our Confession in the front of our Liturgy have directed and authorized this interpretation, Amend your lives, &c. and all other Languages agree in this Divinity:
The Versicles before our Confessi in the front of our Liturgy have directed and authorized this Interpretation, Amend your lives, etc. and all other Languages agree in this Divinity:
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what is here meant by Repent : 'tis in a word, the amending of our lives, that NONLATINALPHABET, Heb. 6.1. repentance not for, but from, dead works, the giving over the sins of the former life.
what is Here meant by repent: it's in a word, the amending of our lives, that, Hebrew 6.1. Repentance not for, but from, dead works, the giving over the Sins of the former life.
and [ Repent, for the Kingdom of God is at hand, ] within the compass of this generation shall Jerusalem be destroyed, was the Baptist 's, the Christ 's the Apostle 's Sermon.
and [ repent, for the Kingdom of God is At hand, ] within the compass of this generation shall Jerusalem be destroyed, was the Baptist is, the christ is the Apostle is Sermon.
I will now flatter my self, that I have given you some hints (and 'tis in kindness to my Auditory that I do no more) to acknowledge it not improbable, that the Kingdom of heaven may have a peculiar separate notion in this and some other few places, from that which it ordinarily signifies,
I will now flatter my self, that I have given you Some hints (and it's in kindness to my Auditory that I do no more) to acknowledge it not improbable, that the Kingdom of heaven may have a peculiar separate notion in this and Some other few places, from that which it ordinarily signifies,
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and then immediately to give the interpretation of that Kingdom, they shake off the dust against them, a direful ceremony, and it shall be more tolerable in that day for Sodom than for that City, v. 12. the destruction that Sodom met with, was more supportable than this.
and then immediately to give the Interpretation of that Kingdom, they shake off the dust against them, a direful ceremony, and it shall be more tolerable in that day for Sodom than for that city, v. 12. the destruction that Sodom met with, was more supportable than this.
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though 'twere at hand. Yea, and when the Apostles were sent out a preaching, which sure was the presence of that Kingdom, the same style was still continued by them.
though 'twere At hand. Yea, and when the Apostles were sent out a preaching, which sure was the presence of that Kingdom, the same style was still continued by them.
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and his preaching this Kingdom) doth still continue the same style? Matt. 4.17. Jesus began to preach and say, Repent, for the Kingdom of heaven is at hand :
and his preaching this Kingdom) does still continue the same style? Matt. 4.17. jesus began to preach and say, repent, for the Kingdom of heaven is At hand:
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that NONLATINALPHABET, royal Officer of God, being NONLATINALPHABET, Rom. 13. an avenger or executioner for punishment. And for the matter in hand the case is most clear, Christ was never so demonstrably a King as in that royal act of revenge upon his Crucifiers, then was his standard set up, his ensign displayed, the sign of the Son of man appearing in Heaven;
that, royal Officer of God, being, Rom. 13. an avenger or executioner for punishment. And for the matter in hand the case is most clear, christ was never so demonstrably a King as in that royal act of revenge upon his Crucifiers, then was his standard Set up, his ensign displayed, the Signen of the Son of man appearing in Heaven;
A third Argument you may have from the consequents in this Text, where the Baptist saith it over again to the Pharisees in other words, the NONLATINALPHABET, the wrath ready to come, and the axe laid to the root of the trees :
A third Argument you may have from the consequents in this Text, where the Baptist Says it over again to the Pharisees in other words, the, the wrath ready to come, and the axe laid to the root of the trees:
and he shall turn the hearts of the Fathers, &c. directly the Sermon of Repentance, Conversion in my Text, lest I come and smite the earth (NONLATINALPHABET, i. e.
and he shall turn the hearts of the Father's, etc. directly the Sermon of Repentance, Conversion in my Text, lest I come and smite the earth (, i. e.
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and the Moon, &c.) he then concludes in the words of this Text, When ye see these things come to pass, know yee that the Kingdom of God is nigh at hand.
and the Moon, etc.) he then concludes in the words of this Text, When you see these things come to pass, know ye that the Kingdom of God is High At hand.
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and prolusions of this so bloody day, ( Jerusalem encompast with Armies, and the Prodigies that should be observable about that time, the signs in the Sun and Moon, &c. ver. 25. parallel to the relations in Hegisippus and Josephus, and predictions in Joel, The Sun shall be turn'd into darkness,
and prolusions of this so bloody day, (Jerusalem encompassed with Armies, and the Prodigies that should be observable about that time, the Signs in the Sun and Moon, etc. for. 25. parallel to the relations in Hegesippus and Josephus, and predictions in Joel, The Sun shall be turned into darkness,
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than all the boons we pray for, his denying of our demands, the divinest way of granting them, and, in a word, the resolving that whatever is, is best, whatsoever he hath done, best to be done, whatsoever permitted, best to be permitted, (NONLATINALPHABET, that very fury and madness of earth and hell, is a piece of God's oeconomy ) whatsoever is revealed to be his will by its coming to pass among us, is (though the Actors in that Tragedy shall pay dearly for it,
than all the boons we pray for, his denying of our demands, the Divinest Way of granting them, and, in a word, the resolving that whatever is, is best, whatsoever he hath done, best to be done, whatsoever permitted, best to be permitted, (, that very fury and madness of earth and hell, is a piece of God's economy) whatsoever is revealed to be his will by its coming to pass among us, is (though the Actors in that Tragedy shall pay dearly for it,
but the latter being more practical, to which your eternal weal is more closely consequent, (a little mistake in Repentance, being like the losing of a pin in a Watch, the Actions and Motions of the whole life,
but the latter being more practical, to which your Eternal weal is more closely consequent, (a little mistake in Repentance, being like the losing of a pin in a Watch, the Actions and Motions of the Whole life,
old Nahum 's NONLATINALPHABET, even this for good, to the heaviest news that ever came, so oft repeated, that we find him in Elias Levita surnamed Gamzo, Even this, the firm adherence to the truth of that Apostolical Aphorism, that all things tend to good to them that love God, from tribulation through seven degrees to sword or death it self, and the forming all our lives by the plastick vertue of this one Article;
old Nahum is, even this for good, to the Heaviest news that ever Come, so oft repeated, that we find him in Elias Levite surnamed Gamzo, Even this, the firm adherence to the truth of that Apostolical Aphorism, that all things tend to good to them that love God, from tribulation through seven Degrees to sword or death it self, and the forming all our lives by the plastic virtue of this one Article;
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this submission, I say, to his wisdom, superadded to that other to his will, and that attended with its natural consequent, a rejoycing in tribulation, is the lesson God's rod must teach us ;
this submission, I say, to his Wisdom, superadded to that other to his will, and that attended with its natural consequent, a rejoicing in tribulation, is the Lesson God's rod must teach us;
yea and submission in actions as well as sufferings, to his precepts as well as to his decrees, doing chearfully as well as patiently enduring his will ;
yea and submission in actions as well as sufferings, to his Precepts as well as to his decrees, doing cheerfully as well as patiently enduring his will;
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and yet for want of the clean hands to spread forth towards Heaven, of the new Soul to exhale and breath forth those prayers, the liveliest of those flames,
and yet for want of the clean hands to spread forth towards Heaven, of the new Soul to exhale and breath forth those Prayers, the Liveliest of those flames,
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like all those which our earthy fire brings forth, faint and extinguish long before they come to that Region of purity. 'Twas the blind man's Divinity, Now we know that God heareth not sinners, a principle of blind Nature;
like all those which our earthy fire brings forth, faint and extinguish long before they come to that Region of purity. 'Twas the blind Man's Divinity, Now we know that God hears not Sinners, a principle of blind Nature;
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the wise man is the only Priest, the only friend of God, NONLATINALPHABET, the only man that knows how to pray, offering up himself for a sacrifice, hewing his lower Soul into an Image, his upper into a Temple of his Deity.
the wise man is the only Priest, the only friend of God,, the only man that knows how to pray, offering up himself for a sacrifice, hewing his lower Soul into an Image, his upper into a Temple of his Deity.
and so still like Chymicks in the pursuit of the Philosopher 's Stone, we meet with may handsome Experiments by the way, please our selves in our journey,
and so still like Chemics in the pursuit of the Philosopher is Stone, we meet with may handsome Experiments by the Way, please our selves in our journey,
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and yet not advanced us within any ken of that great transcendent treasure, to which all the ignis and the sulphur, the fire and the brimstone of his Judgments, that vast expence of thunder-bolts, to the emptying of his Armory, was design'd.
and yet not advanced us within any ken of that great transcendent treasure, to which all the ignis and the sulphur, the fire and the brimstone of his Judgments, that vast expense of thunderbolts, to the emptying of his Armoury, was designed.
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And first, the Repentance we speak of, is not Sorrow, whether for misery, or for sin. For Misery, that sluce which lets out such rivers of tears, which get away all the custom from godly sorrow or humiliation :
And First, the Repentance we speak of, is not Sorrow, whither for misery, or for since. For Misery, that sluice which lets out such Rivers of tears, which get away all the custom from godly sorrow or humiliation:
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Such sorrow as this, is admirably described by God, Hos. 7.14. and call'd assembling themselves for corn, fasting and praying only upon the loss and for the recovering of worldly plenty;
Such sorrow as this, is admirably described by God, Hos. 7.14. and called assembling themselves for corn, fasting and praying only upon the loss and for the recovering of worldly plenty;
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for I am confident there is not an unhappy creature there, which hath not both these parts of sorrow, both for his misery, and for his fall that betray'd him to it;
for I am confident there is not an unhappy creature there, which hath not both these parts of sorrow, both for his misery, and for his fallen that betrayed him to it;
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for though that might prevail to avert or defer secular calamities from a Kingdom, as it did from Ahab, (and therefore our Satan that accuses this Nation day and night before God, will not allow us this common grace ;
for though that might prevail to avert or defer secular calamities from a Kingdom, as it did from Ahab, (and Therefore our Satan that accuses this nation day and night before God, will not allow us this Common grace;
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after all our sufferings, the whole Nation, God knows, is as unhumbled as ever) yet will not a bare humiliation under God's rod be accepted for a sufficient return,
After all our sufferings, the Whole nation, God knows, is as unhumbled as ever) yet will not a bore humiliation under God's rod be accepted for a sufficient return,
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Every one of these is but a poor imperfect paiment of that great arrear, that God's terrors and imminent Judgments are come, like the NONLATINALPHABET, in the Gospel, to arrest us for:
Every one of these is but a poor imperfect payment of that great arrear, that God's terrors and imminent Judgments Are come, like the, in the Gospel, to arrest us for:
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and if we do not presently make our peace with our adversary, by rendring him that only royal tribute, the sincere, impartial, uniform obedience of our whole age to come, and counting the time past of our lives sufficient to have wrought the will of the Gentiles, give our selves up an early and voluntary sacrifice to Christ, first to be slain before him, then brought forth (like Antinous in Homer, NONLATINALPHABET, there lies the sin, laid out a spotted Corps, that hath brought all the misery upon us) and then offered up upon his Altars so many devoted mortified new creatures, that have the addition of Fire to that of Air and Water in the mixture, the active, vital,
and if we do not presently make our peace with our adversary, by rendering him that only royal tribute, the sincere, impartial, uniform Obedience of our Whole age to come, and counting the time past of our lives sufficient to have wrought the will of the Gentiles, give our selves up an early and voluntary sacrifice to christ, First to be slave before him, then brought forth (like Antinous in Homer,, there lies the since, laid out a spotted Corpse, that hath brought all the misery upon us) and then offered up upon his Altars so many devoted mortified new creatures, that have the addition of Fire to that of Air and Water in the mixture, the active, vital,
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as well as the sighing, weeping penitentiaries, (the imitation of the Sacrifices of old, NONLATINALPHABET, gold pour'd about the horns of the Sacrifice ) not only the Ox or bestial part slain, but righteousness and mercy to the poor used as the Ceremonies of breaking off our sins, of slaying that sacrifice, (as in the Primitive times, no Penitent was re-admitted to the Church, without NONLATINALPHABET,
as well as the sighing, weeping penitentiaries, (the imitation of the Sacrifices of old,, gold poured about the horns of the Sacrifice) not only the Ox or bestial part slave, but righteousness and mercy to the poor used as the Ceremonies of breaking off our Sins, of slaying that sacrifice, (as in the Primitive times, no Penitent was readmitted to the Church, without,
after all this passionate variety, hath God's message not yet had audience from us, and till God may be heard by us, there is small hope that we shall ever be heard by God;
After all this passionate variety, hath God's message not yet had audience from us, and till God may be herd by us, there is small hope that we shall ever be herd by God;
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for Repentance is not only the only Use of the denunciation, but withal the only preservative or phylactery, the only way of averting the Judgment which is now at hand, my last particular, Repent, for it is at hand.
for Repentance is not only the only Use of the denunciation, but withal the only preservative or phylactery, the only Way of averting the Judgement which is now At hand, my last particular, repent, for it is At hand.
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3. The commonness and frequency of the motion, of the NONLATINALPHABET, or proficiency of one of these states into the other, the change that some addition of judgments,
3. The commonness and frequency of the motion, of the, or proficiency of one of these states into the other, the change that Some addition of Judgments,
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and years, and sins, and intercalary mercies, may make in God's decrees, their improvement into irreversible. Thus is it very possible, that upon the first breaking out of these Judgments upon this Land, the beginning of this rouzing Sermon, the fate and state of this Kingdom might be a reversible mutable state,
and Years, and Sins, and intercalary Mercies, may make in God's decrees, their improvement into irreversible. Thus is it very possible, that upon the First breaking out of these Judgments upon this Land, the beginning of this Rousing Sermon, the fate and state of this Kingdom might be a reversible mutable state,
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like the Souls of men in Maximus Tyrius, NONLATINALPHABET, in a pendulous middle posture. But since the prodigious unkindly working of these medicinal inflictions,
like the Souls of men in Maximus Tyrius,, in a pendulous middle posture. But since the prodigious unkindly working of these medicinal inflictions,
since to all the sins that before we had borrowed from our Neighbours, we have added so many more from the Fiends and Furies, to the rifling and impoverishing,
since to all the Sins that before we had borrowed from our Neighbours, we have added so many more from the Fiends and Furies, to the rifling and impoverishing,
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since those Armies of high uncleannesses, of lies, of crafts, of multiplied oaths, a strange discordant grating harmony in the ears of God, of sacrilegious rapines and prophanations, of — (I beseech you save me the pains of confessing them for you) that sin might be exceeding sinful, and destruction exceeding destructive;
since those Armies of high Uncleannesses, of lies, of crafts, of multiplied Oaths, a strange discordant grating harmony in the ears of God, of sacrilegious rapines and profanations, of — (I beseech you save me the pains of confessing them for you) that since might be exceeding sinful, and destruction exceeding destructive;
which, let me tell you, considered aright, is an act of the sullenest Atheism, a fellonious intent against themselves, which because (like Saul ) they are too cowardly to execute with their own hands, God must supply the Armour-bearer's place, be call'd in to do it for them.
which, let me tell you, considered aright, is an act of the sullenest Atheism, a felonious intent against themselves, which Because (like Saul) they Are too cowardly to execute with their own hands, God must supply the Armour-bearer's place, be called in to do it for them.
and then, That no Repentance is sufficient, but the NONLATINALPHABET, the Change, which is here defined. First, No other Use sufficient but Repentance.
and then, That no Repentance is sufficient, but the, the Change, which is Here defined. First, No other Use sufficient but Repentance.
In a third, the multiplying of sins as fast as God multiplies Judgments, like the Elephants by the blood of the Mulberies in the Maccabees, the more inraged in our NONLATINALPHABET, our fightings against God, by the bloudiness of the spectacle before us, advancing even to profaneness and Atheism;
In a third, the multiplying of Sins as fast as God multiplies Judgments, like the Elephants by the blood of the Mulberries in the Maccabees, the more enraged in our, our fightings against God, by the bloodiness of the spectacle before us, advancing even to profaneness and Atheism;
all which I cannot compare better, than to the effect of the famous plague in Thucydides, that saith he, was pestilential to their souls as well as bodies, made them NONLATINALPHABET & NONLATINALPHABET, swept away civility and humanity as well as men, left nothing but ferity and savageness among them.
all which I cannot compare better, than to the Effect of the famous plague in Thucydides, that Says he, was pestilential to their Souls as well as bodies, made them &, swept away civility and humanity as well as men, left nothing but ferity and savageness among them.
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To omit these, (which sure are no sufficient Use, none of that NONLATINALPHABET, serving the time, which can be mistaken for NONLATINALPHABET, serving the Lord ) many other Uses there are, with which men are willing to content themselves;
To omit these, (which sure Are not sufficient Use, none of that, serving the time, which can be mistaken for, serving the Lord) many other Uses there Are, with which men Are willing to content themselves;
if by that means he may keep us off from this one grand necessary of Repentance. When the Whale approaches the Ship, 'tis the Mariner's stratagem to throw him out a Barrel or two to sport with, to keep him from that nobler game he came for, the tossing and drowning the Ship. When Xerxes was in danger in the tempest, Herodotus tells us of his Nobles, NONLATINALPHABET, they made their obeisance and leapt over-board to save their Prince's life.
if by that means he may keep us off from this one grand necessary of Repentance. When the Whale Approaches the Ship, it's the Mariner's stratagem to throw him out a Barrel or two to sport with, to keep him from that Nobler game he Come for, the tossing and drowning the Ship. When Xerxes was in danger in the tempest, Herodotus tells us of his Nobles,, they made their obeisance and leapt overboard to save their Prince's life.
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that the unprosperousness of the arm of flesh, the several failings of the Second causes which we have idolized so often, the many delusions and ill successes we meet with in the world, may make some forsake those Atheistical colours,
that the unprosperousness of the arm of Flesh, the several failings of the Second Causes which we have idolized so often, the many delusions and ill Successes we meet with in the world, may make Some forsake those Atheistical colours,
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And so when the Leviathan in the Text, a devouring denunciation makes towards us, that naturally delights in that charitable cruelty, the tossing and drowning the sinner-part of the man and state, wounding the vessel through the ribs, shipwrecking the affections, the lusts, the reigning sin, the Heathen Prince, the Devil in it, (that grand important work, that joy of such Angels or Messengers of Heaven, that (to them so delightful) game of Repentance) some lower meaner vessels we have to cast out to it, some inferiour contents to sacrifice, some Nobles to leap over-board, some very vertues and graces we can have our great Pilot Satan's leave to retribute to these storms, these denunciations,
And so when the Leviathan in the Text, a devouring denunciation makes towards us, that naturally delights in that charitable cruelty, the tossing and drowning the sinner-part of the man and state, wounding the vessel through the ribs, shipwrecking the affections, the Lustiest, the reigning since, the Heathen Prince, the devil in it, (that grand important work, that joy of such Angels or Messengers of Heaven, that (to them so delightful) game of Repentance) Some lower meaner vessels we have to cast out to it, Some inferior contents to sacrifice, Some Nobles to leap overboard, Some very Virtues and graces we can have our great Pilot Satan's leave to retribute to these storms, these denunciations,
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and he that upon such unworthy usage, such barbarous, reproachful, incensing behaviour, can but hold up a slight quarrel with this petulant enemy, charge it with some unkindness,
and he that upon such unworthy usage, such barbarous, reproachful, incensing behaviour, can but hold up a slight quarrel with this petulant enemy, charge it with Some unkindness,
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and in that pet break off that strict League of friendship, vow never to love the unkind, treacherous, false World so well again, perswades himself he hath made a most excellent sanctified use of these Times.
and in that pet break off that strict League of friendship, Voelli never to love the unkind, treacherous, false World so well again, persuades himself he hath made a most excellent sanctified use of these Times.
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as Isidor calls it, that fury of love and doting on our earthern Gods, glad that they that have been so long tormented in their own Gallies, suo calculo damnati ad metalla, by their own tyrannical covetous minds condemn'd to that old Roman punishment, a digging and hewing in the Minerals for ever, are by the bounty of these ill Times, return'd from their thraldom, their captivity before their year of Jubilee, expell'd from these Gallies, banish'd out of this Inquisition;
as Isidore calls it, that fury of love and doting on our earthen God's, glad that they that have been so long tormented in their own Galleys, Sue calculo Condemned ad Metals, by their own tyrannical covetous minds condemned to that old Roman punishment, a digging and hewing in the Minerals for ever, Are by the bounty of these ill Times, returned from their thraldom, their captivity before their year of Jubilee, expelled from these Galleys, banished out of this Inquisition;
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'Tis possible that the man thus dispossest of his old Familiar, may at length have hospitable thoughts for some nobler guests, that the ill usage from the Harlot may bring the Spouse into favour again, that the sense of the ill Master that we have drudg'd under so long, may make us seek out some more gainful service;
It's possible that the man thus dispossessed of his old Familiar, may At length have hospitable thoughts for Some Nobler guests, that the ill usage from the Harlot may bring the Spouse into favour again, that the sense of the ill Master that we have drudged under so long, may make us seek out Some more gainful service;
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as Clemens saith of the Pagan School, NONLATINALPHABET, baptized by that Baptist, christianiz'd by the addition of Repentance, till the thorns that are now in the flesh, enter to the pricking and wounding of the heart, to the letting out all worldly trusts and aiery hopes out of it, till he that is fallen out with this world and his Aegyptian Master there, come with him in the Gospel unto Christ in quest after the blessed heavenly Master, running, and kneeling, and asking, Good Master, what shall I do to get my portion in another World? and pursue Christ's directions to the utmost in that design;
as Clemens Says of the Pagan School,, baptised by that Baptist, christianized by the addition of Repentance, till the thorns that Are now in the Flesh, enter to the pricking and wounding of the heart, to the letting out all worldly trusts and airy hope's out of it, till he that is fallen out with this world and his Egyptian Master there, come with him in the Gospel unto christ in quest After the blessed heavenly Master, running, and kneeling, and asking, Good Master, what shall I do to get my portion in Another World? and pursue Christ's directions to the utmost in that Design;
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as is expected from him, he is not yet advanced so far as to John 's Baptism, to that [ NONLATINALPHABET ] the so much as almost a Christian, which the Baptist could have made him.
as is expected from him, he is not yet advanced so Far as to John is Baptism, to that [ ] the so much as almost a Christian, which the Baptist could have made him.
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and not only NONLATINALPHABET, but NONLATINALPHABET, bless this enemy, (when we have not so much meekness or charity for any other) count them happiest and blessedest that come earliest to it;
and not only, but, bless this enemy, (when we have not so much meekness or charity for any other) count them Happiest and blessedest that come earliest to it;
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'tis, I hope, in some an obedience to Plato 's precept, the NONLATINALPHABET, the endeavouring to behave ones self comely in whatever fortune, a Christian submission to God's will in either of the NONLATINALPHABET, which way soever the oeconomy of providence disposes us,
it's, I hope, in Some an Obedience to Plato is precept, the, the endeavouring to behave ones self comely in whatever fortune, a Christian submission to God's will in either of the, which Way soever the economy of providence disposes us,
But then 4. I should have shew'd you also the indiscernibleness (to the eye of man) of the difference of these distant states, till God by his promulgate Sentence have made the separation ; (we have not such skill in Palmestry,
But then 4. I should have showed you also the indiscernibleness (to the eye of man) of the difference of these distant states, till God by his promulgate Sentence have made the separation; (we have not such skill in Palmistry,
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nor in Symptoms, as to judge whether NONLATINALPHABET, whether it be infallibly mortal or no) and from thence the possibility yet, that it may not be too late for us to return and live, to set God a Copy of repenting. But then,
nor in Symptoms, as to judge whither, whither it be infallibly Mortal or not) and from thence the possibility yet, that it may not be too late for us to return and live, to Set God a Copy of repenting. But then,
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before Repentance, and Reformation make us capable of it, that very Mercy were to be deprecated as the greatest Judgment in the world, a kind of Hell of desertion, a [ why should ye be smitten any more? ) a not vouchsafing us the medicinal stripes, a delivering us up to our selves as to the fatallest revengefullest enemies, the most merciless, bloodiest executioners.
before Repentance, and Reformation make us capable of it, that very Mercy were to be deprecated as the greatest Judgement in the world, a kind of Hell of desertion, a [ why should you be smitten any more?) a not vouchsafing us the medicinal stripes, a delivering us up to our selves as to the fatalest revengefullest enemies, the most merciless, bloodiest executioners.
God may spare us in wrath, relieve us in fury, give us a treacherous settlement, a palliate peace, (the saddest presage and fore-runner imaginable;) and such it is sure to be,
God may spare us in wrath, relieve us in fury, give us a treacherous settlement, a palliate peace, (the Saddest presage and forerunner imaginable;) and such it is sure to be,
The same motive that made St. Basil call for his Fever again, to wit, if the recovering of his Health were the re-flourishing of his Pride, may move us to pray for the continuance of this State-fever, till our impenitent hearts be humbled.
The same motive that made Saint Basil call for his Fever again, to wit, if the recovering of his Health were the re-flourishing of his Pride, may move us to pray for the Continuance of this State-fever, till our impenitent hearts be humbled.
till this Kingdom be really and visibly the better for stripes, I cannot without some regrets, some fears of uncharitableness, pray absolutely for peace for it.
till this Kingdom be really and visibly the better for stripes, I cannot without Some regrets, Some fears of uncharitableness, pray absolutely for peace for it.
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but till then, Domine, nolumus indulgentiam hanc, Lord, we are afraid of thy indulgence ; we are undone, if thou be too merciful, we tremble to think of our condition,
but till then, Domine, nolumus indulgentiam hanc, Lord, we Are afraid of thy indulgence; we Are undone, if thou be too merciful, we tremble to think of our condition,
Please you now but to spell these Elements together, the sad threats of a direful Kingdom, the but one word between us and that, only Repentance, to sanctifie it to us,
Please you now but to spell these Elements together, the sad Treats of a direful Kingdom, the but one word between us and that, only Repentance, to sanctify it to us,
and avert it from us, the Baptist miraculously born to preach it to them, and the same Voice now crying in the Wilderness to this Nation, in the midst of a whole Africk of Monsters, a Desart of wilder men:
and avert it from us, the Baptist miraculously born to preach it to them, and the same Voice now crying in the Wilderness to this nation, in the midst of a Whole Africa of Monsters, a Desert of wilder men:
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if at the heels of that, the Dove-like Spirit moving once more upon the Waters, may not find one Olive-leaf among us to carry back, in token that we are content to hear of Peace, to be friends with God;
if At the heels of that, the Dovelike Spirit moving once more upon the Waters, may not find one Olive-leaf among us to carry back, in token that we Are content to hear of Peace, to be Friends with God;
and the Thunder of the other in our ears, we cannot yet be brought this day to hear this voice, this NONLATINALPHABET, this clamorous importunate voice, Repent, or perish irreversibly;
and the Thunder of the other in our ears, we cannot yet be brought this day to hear this voice, this, this clamorous importunate voice, repent, or perish irreversibly;
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I must then divert with that other Prophet, with an [ O altar, altar, hear the word of the Lord, ] because Jeroboam 's heart was harder than that, with an [ O earth, earth, earth, ] with a [ Hear O heaven, and hearken, O earth, ] flie to the deafest creatures in the world,
I must then divert with that other Prophet, with an [ Oh altar, altar, hear the word of the Lord, ] Because Jeroboam is heart was harder than that, with an [ Oh earth, earth, earth, ] with a [ Hear Oh heaven, and harken, Oh earth, ] fly to the deafest creatures in the world,
there is nothing left tolerably seasonable but our Prayers, that our hearts, being the only whole Creatures in the Kingdom, may at last be broken also;
there is nothing left tolerably seasonable but our Prayers, that our hearts, being the only Whole Creatures in the Kingdom, may At last be broken also;
that in the ruine of the Kingdom of Satan, his pride, his sorceries his rebellions, may be erected the humble heavenly Kingdom of our Christ, that meekness, that lowliness, that purity, that mercifulness, that peaceableness, that power of the Gospel-spirit, that we may be a Nation of Christians first, and then of Saints;
that in the ruin of the Kingdom of Satan, his pride, his sorceries his rebellions, may be erected the humble heavenly Kingdom of our christ, that meekness, that lowliness, that purity, that mercifulness, that peaceableness, that power of the Gospel-spirit, that we may be a nation of Christians First, and then of Saints;
that having taken up the close of the Angels Anthem, Good will towards men, we may pass through peace on earth, and ascend to that Glory to God on high, and with all that Celestial Quire ascribe to him the Glory, the Honour, the Power, the Praise, &c.
that having taken up the close of the Angels Anthem, Good will towards men, we may pass through peace on earth, and ascend to that Glory to God on high, and with all that Celestial Choir ascribe to him the Glory, the Honour, the Power, the Praise, etc.
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the being asleep in Christ, in Paradise with Christ, rather than to be in those uneasie postures, laborious marches, that an Hell on earth provides for us.
the being asleep in christ, in Paradise with christ, rather than to be in those uneasy postures, laborious marches, that an Hell on earth provides for us.
Thou may'st not only be content, but wish to die and be with Christ, which is far better, more desirable even to the carnal man, most gladly exchange the torments of a brittle life for the joys of an Eternity;
Thou Mayest not only be content, but wish to die and be with christ, which is Far better, more desirable even to the carnal man, most gladly exchange the torments of a brittle life for the Joys of an Eternity;
but the other is an act of the Will, which is not so easily brought to perform its duty, to mortifie the flesh with the affections and lusts, the work of Repentance here required of us.
but the other is an act of the Will, which is not so Easily brought to perform its duty, to mortify the Flesh with the affections and Lustiest, the work of Repentance Here required of us.
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A third sort may have arrived to a third and greater degree of proficiency yet in the School of Judgments, to a resolution and practice of Patience under God's hand, how heavy soever it prove;
A third sort may have arrived to a third and greater degree of proficiency yet in the School of Judgments, to a resolution and practice of Patience under God's hand, how heavy soever it prove;
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and deny and blaspheme him after it) unless we have that second Martyrdom, (that Cyprian, or some body in his disguise, hath wrote a Book of) that vital Martyrdom of our exemplary, saintly, penitent lives to improve and consummate t'other:
and deny and Blaspheme him After it) unless we have that second Martyrdom, (that Cyprian, or Some body in his disguise, hath wrote a Book of) that vital Martyrdom of our exemplary, saintly, penitent lives to improve and consummate tother:
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the first in an active, the second in a passive obedience to Heaven. The submitting to God's will in suffering what he lays upon us, (the utmost degree of Patience that the most of us attain to,
the First in an active, the second in a passive Obedience to Heaven. The submitting to God's will in suffering what he lays upon us, (the utmost degree of Patience that the most of us attain to,
and when we have done that, think our selves Champions and Martyrs of the first magnitude ) is but a very moderate degree of Christian fortitude, that which Christ needed not have ascended to the Cross to preach unto us:
and when we have done that, think our selves Champions and Martyrs of the First magnitude) is but a very moderate degree of Christian fortitude, that which christ needed not have ascended to the Cross to preach unto us:
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for what is it but Atheism, to think it possible to resist his will? and what but madness to attempt it? 'Tis that high Philosophy of submitting to his wisdom, the acknowledging God the best chuser for us, the stripes which he sends, far fitter for our turns,
for what is it but Atheism, to think it possible to resist his will? and what but madness to attempt it? It's that high Philosophy of submitting to his Wisdom, the acknowledging God the best chooser for us, the stripes which he sends, Far fitter for our turns,
and as strictly responsible for this Stewardship, as ever the NONLATINALPHABET & NONLATINALPHABET were, the auxiliary Governments, the Deacons in the ancient Church, ordain'd by the Apostles for that charitable Ministery.
and as strictly responsible for this Stewardship, as ever the & were, the auxiliary Governments, the Deacons in the ancient Church, ordained by the Apostles for that charitable Ministry.
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immediately, without any cooperation of ours, as that which is left us by inheritance from honest Parents, (our fortunes and our Christianity together;) mediately,
immediately, without any cooperation of ours, as that which is left us by inheritance from honest Parents, (our fortune's and our Christianity together;) mediately,
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and thrive the better for ever after the taking so necessary a purgation) he will, I say, over and above, see the original of all his wealth, all that is worthy to be called such, either immediately or mediately from God:
and thrive the better for ever After the taking so necessary a purgation) he will, I say, over and above, see the original of all his wealth, all that is worthy to be called such, either immediately or mediately from God:
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For beside that he would find out all the ill-gotten treasure, (that Gold of Tholouse, that is so sure to help melt all the rest, that which is gotten by sacriledge, by oppression, by extortion,
For beside that he would find out all the ill-gotten treasure, (that Gold of Toulouse, that is so sure to help melt all the rest, that which is got by sacrilege, by oppression, by extortion,
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and what the end of its coming is, and so learn the genealogy, as it were, of all his wealth, would certainly acknowledge that he were fall'n upon a most profitable enquiry.
and what the end of its coming is, and so Learn the genealogy, as it were, of all his wealth, would Certainly acknowledge that he were fallen upon a most profitable enquiry.
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whether down the ladder from Heaven, or up out of the deep, (for there, it seems by the Poets, Plutus or Riches hath a residence also) by what means it was convey'd, by whose directions it travell'd into that coast,
whither down the ladder from Heaven, or up out of the deep, (for there, it seems by the Poets, Plutus or Riches hath a residence also) by what means it was conveyed, by whose directions it traveled into that coast,
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He that would thus critically examine his estate upon interrogatories, put every part of it upon the rack and torture, to confess without any disguise from whence it came,
He that would thus critically examine his estate upon interrogatories, put every part of it upon the rack and torture, to confess without any disguise from whence it Come,
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and that fill'd (as the pitcher out of the well, or as Aaron 's Son's hands from his Father at the entering on the high Priest's office) from the hand of God standing on the top of the Ladder.
and that filled (as the pitcher out of the well, or as Aaron is Son's hands from his Father At the entering on the high Priest's office) from the hand of God standing on the top of the Ladder.
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and imputed as an act of his special interposition or providence, partly in justice, that the covetous Laban should not too much oppress him, [ I have seen all that Laban doth unto thee ] partly to make good his promise at Bethel, made then,
and imputed as an act of his special interposition or providence, partly in Justice, that the covetous Laban should not too much oppress him, [ I have seen all that Laban does unto thee ] partly to make good his promise At Bethel, made then,
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and see, All the rams, &c. The thriving of that stratagem of Jacob 's, the invention of the peeled rods, whereby he was grown so rich, Chap. 30. in despite of Laban 's malice, God will have ponderingly considered,
and see, All the rams, etc. The thriving of that stratagem of Jacob is, the invention of the peeled rods, whereby he was grown so rich, Chap. 30. in despite of Laban is malice, God will have ponderingly considered,
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The second thing from this Title of God's, as it refers to his promises of mercy to Jacob, made in Bethel, and repeated now at his departure from Laban, is this, That God would have us consider the blessings we enjoy, and observe particularly how and whence they descend to us.
The second thing from this Title of God's, as it refers to his promises of mercy to Jacob, made in Bethel, and repeated now At his departure from Laban, is this, That God would have us Consider the blessings we enjoy, and observe particularly how and whence they descend to us.
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as well as depending on his blood or promise for Salvation, would endeavour to recover Christianity and Faith to a better reputation in the world than now ordinarily seems to belong to it, would live more justly and more Christianly than he doth.
as well as depending on his blood or promise for Salvation, would endeavour to recover Christianity and Faith to a better reputation in the world than now ordinarily seems to belong to it, would live more justly and more Christianly than he does.
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so in man toward God) signifies not so much to believe the promises of others, as to perform our own, that the Faith by which the just do live, consists in the paying of our vows to Christ,
so in man towards God) signifies not so much to believe the promises of Others, as to perform our own, that the Faith by which the just do live, consists in the paying of our vows to christ,
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and for which our hands are so many times producible against us, we should not need much to take up our thoughts with the pride or confidence of our free-will oblations, the boasts of our charities and alms toward Heaven:
and for which our hands Are so many times producible against us, we should not need much to take up our thoughts with the pride or confidence of our freewill Oblations, the boasts of our charities and alms towards Heaven:
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Would we but spend our time in this recounting and discharging of promises and obligations, pay God his plain dues of obedience, that which we are most strictly bound to by the law of Christ,
Would we but spend our time in this recounting and discharging of promises and obligations, pay God his plain dues of Obedience, that which we Are most strictly bound to by the law of christ,
or moreover all the many penitential resolutions, all the occasional quarrels against sin, the indignations and vow'd revenges on those boutefeux that have so disturb'd our peace with Heaven.
or moreover all the many penitential resolutions, all the occasional quarrels against since, the indignations and vowed revenges on those boutefeux that have so disturbed our peace with Heaven.
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and then Christians, live a reasonable, before we are ever capable of the Angelical life, (first, that which is natural, and after that which is spiritual ;) but also the promises and engagements of an higher indenture, those of the Christian, either that one standing obligation entred at the Font, which must be resolv'd to have a close influence upon every minute of the Age after,
and then Christians, live a reasonable, before we Are ever capable of the Angelical life, (First, that which is natural, and After that which is spiritual;) but also the promises and engagements of an higher indenture, those of the Christian, either that one standing obligation entered At the Font, which must be resolved to have a close influence upon every minute of the Age After,
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but especially the obligations enter'd, which we might set our selves bodily to perform, most freely and chearfully commemorating before him, not only the NONLATINALPHABET & NONLATINALPHABET, the Divine admonitions and holy laws, whisper'd inarticulately in our hearts, which the heathen Porphyry tells of, the obligations that lie upon us as men and creatures,
but especially the obligations entered, which we might Set our selves bodily to perform, most freely and cheerfully commemorating before him, not only the &, the Divine admonitions and holy laws, whispered inarticulately in our hearts, which the heathen Porphyry tells of, the obligations that lie upon us as men and creatures,
This were an admirable lesson from hence to be transcribed into our hearts, to have our frequent set (weekly or monthly) audits with God, to tell him freely how much we are in his debt:
This were an admirable Lesson from hence to be transcribed into our hearts, to have our frequent Set (weekly or monthly) audits with God, to tell him freely how much we Are in his debt:
A second (benefit at least to us, and consequently) aim in God there is, to teach us by this copy, discipline us by this example, that we take care to allow God our proportionable returns, to be as just with God,
A second (benefit At least to us, and consequently) aim in God there is, to teach us by this copy, discipline us by this Exampl, that we take care to allow God our proportionable returns, to be as just with God,
and so is a through Paraclet, an exhorter and comforter both, puts Jacob in mind of his vow'd necessary obedience, by the mention of the promises made in Bethel :
and so is a through Paraclete, an exhorter and comforter both, puts Jacob in mind of his vowed necessary Obedience, by the mention of the promises made in Bethel:
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as well as reliev'd their wants, (and the two former the far richer Donatives;) so God by this course of promises, conditional promises, conditional liberality, gives us duty and piety also into the bargain, all manner of obligations to it;
as well as relieved their Wants, (and the two former the Far Richer Donatives;) so God by this course of promises, conditional promises, conditional liberality, gives us duty and piety also into the bargain, all manner of obligations to it;
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and so, as 'tis observed of Pomponius Atticus, that by lending to the poor, and requiring payment again of the loan at the day appointed, he did more good than if he had absolutely and freely given, taught them Justice and industry,
and so, as it's observed of Pomponius Atticus, that by lending to the poor, and requiring payment again of the loan At the day appointed, he did more good than if he had absolutely and freely given, taught them justice and industry,
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an ingagement of that purity and that sanctity, which, if it may be wrought in our hearts, is far the greater blessing of the two, hath more of divine and heavenly treasure in it,
an engagement of that purity and that sanctity, which, if it may be wrought in our hearts, is Far the greater blessing of the two, hath more of divine and heavenly treasure in it,
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His promises being generally conditional promises, and so exacting all manner of sincere honest endeavours towards cleansing, reach out to us, together with the mercy offer'd,
His promises being generally conditional promises, and so exacting all manner of sincere honest endeavours towards cleansing, reach out to us, together with the mercy offered,
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First, to regulate and moderate the expectations and hopes of men, which are apt to be very sanguine and very precipitous, hoping proportionably to God's power, i. e. infinitely, unlimitedly, whatsoever our carnal hearts can aspire to, to have sins pardon'd before they are mortified, to see God without any kind of purifying.
First, to regulate and moderate the Expectations and hope's of men, which Are apt to be very sanguine and very precipitous, hoping proportionably to God's power, i. e. infinitely, unlimitedly, whatsoever our carnal hearts can aspire to, to have Sins pardoned before they Are mortified, to see God without any kind of purifying.
as strictly accurate in fulfilling of bargains, as the most covetous griping Merchant on earth would require his Chapman to be? And the reason or design of this method of Heaven, the aim of this oeconomy, is presently discernible also.
as strictly accurate in fulfilling of bargains, as the most covetous gripping Merchant on earth would require his Chapman to be? And the reason or Design of this method of Heaven, the aim of this economy, is presently discernible also.
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and the only attribute that there he proclaims him in, is that of the faithful God; the faithful, and that further insisted on, which keepeth Covenant and Mercy ;
and the only attribute that there he proclaims him in, is that of the faithful God; the faithful, and that further insisted on, which Keepeth Covenant and Mercy;
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In the very story of which this Text is a part, God certainly might have inriched Jacob by what means he pleased, conducted him home to his Country upon that one score of his free mercy, (as well as he may bring his chosen to Heaven merely by acts of free Grace) but you see, he chuses to do it on that other style, as he is the God of Bethel, that ever since the mutual compact betwixt him and Jacob there, hath stood obliged to this poor Syrian, and must deny himself if he be not constant to Jacob. Thus Deut. 7.9. The Lord thy God he is God :
In the very story of which this Text is a part, God Certainly might have enriched Jacob by what means he pleased, conducted him home to his Country upon that one score of his free mercy, (as well as he may bring his chosen to Heaven merely by acts of free Grace) but you see, he chooses to do it on that other style, as he is the God of Bethel, that ever since the mutual compact betwixt him and Jacob there, hath stood obliged to this poor Syrian, and must deny himself if he be not constant to Jacob. Thus Deuteronomy 7.9. The Lord thy God he is God:
and so becomes his righteousness, and his payment of dues) then in the honour of being unlimitedly free to pour out acts of all mercy and unexpected bounty, matters of absolute choice whether he will do them or no.
and so becomes his righteousness, and his payment of dues) then in the honour of being unlimitedly free to pour out acts of all mercy and unexpected bounty, matters of absolute choice whither he will do them or not.
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than any man living in receiving them, doth yet more affectionately rejoyce and triumph in seeing himself engaged and obliged to us, in being faithful and just, (which relates to his performing his engagements, that which by promise he hath bound himself to do,
than any man living in receiving them, does yet more affectionately rejoice and triumph in seeing himself engaged and obliged to us, in being faithful and just, (which relates to his performing his engagements, that which by promise he hath bound himself to do,
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he that loves us passionately, that once put himself into a dropping sweat in a mere agony of love, pour'd out his heart blood in that passion, that delights to do us good, joying more in dispensing favours and obligations,
he that loves us passionately, that once put himself into a dropping sweat in a mere agony of love, poured out his heart blood in that passion, that delights to do us good, joying more in dispensing favours and obligations,
the free omnipotent Donour of all the treasures of the world, is better pleased to behold himself our Debtor than our Prince, triumphs more in his punctual fidelity,
the free omnipotent Donor of all the treasures of the world, is better pleased to behold himself our Debtor than our Prince, Triumphos more in his punctual Fidis,
and so thirdly and especially and most eminently God is the God of Bethel, as it follows in the verse, I am the God of Bethel, where thou anointed'st a pillar,
and so Thirdly and especially and most eminently God is the God of Bethel, as it follows in the verse, I am the God of Bethel, where thou anointed'st a pillar,
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so will it inflame our Souls toward so Royal a benefactor, teach us Piety from our fields and coffers, (as even Aristotle can talk of his NONLATINALPHABET, that rich men will love God,
so will it inflame our Souls towards so Royal a benefactor, teach us Piety from our fields and coffers, (as even Aristotle can talk of his, that rich men will love God,
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the land whereon thou liest, to thee will I give it, &c. And thy seed shall be as the dust of the earth, &c. And behold (there is the signal Promise I told you of, that belongs to every Pilgrim Patriarch, every toss'd itinerant servant and favourite of Heaven, that carries the simplicity and piety of Jacob along with him,
the land whereon thou liest, to thee will I give it, etc. And thy seed shall be as the dust of the earth, etc. And behold (there is the signal Promise I told you of, that belongs to every Pilgrim Patriarch, every tossed itinerant servant and favourite of Heaven, that carries the simplicity and piety of Jacob along with him,
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and then in plain words the embleme interpreted, the hieroglyphick explained, v. 13, 14, 15. I am the Lord God of Abraham thy father, and the God of Isaac:
and then in plain words the emblem interpreted, the hieroglyphic explained, v. 13, 14, 15. I am the Lord God of Abraham thy father, and the God of Isaac:
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and his returns to God, that in the words of my Text (twenty years after that passage) God puts him in mind of what there pass'd and desires to be no otherwise acknowledg'd by him than as he there appeared and revealed himself, I am the God of Bethel, &c.
and his returns to God, that in the words of my Text (twenty Years After that passage) God puts him in mind of what there passed and Desires to be no otherwise acknowledged by him than as he there appeared and revealed himself, I am the God of Bethel, etc.
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That hard pillow which the benighted Jacob had chosen for himself in Luz, (and became so memorable to him by the vision afforded him there) he anointed and christned, as it were, named it anew, on that occasion, into Bethel, the house or residence of God, consecrated it into a Temple, solemnized that Consecration, endow'd that Temple with a vow and resolution of all the Minchahs and Nedabahs, acts of obedience and free-will-offerings, duty and piety imaginable;
That hard pillow which the benighted Jacob had chosen for himself in Luz, (and became so memorable to him by the vision afforded him there) he anointed and christened, as it were, nam it anew, on that occasion, into Bethel, the house or residence of God, consecrated it into a Temple, solemnized that Consecration, endowed that Temple with a Voelli and resolution of all the Minchahs and Nedabahs, acts of Obedience and Freewill offerings, duty and piety imaginable;
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As this will be the sweetning of our wealth to us, give it a flavor or an high tast, whensoever we feed on it, more joy in one well-gotten morsel ( the festival of a good Conscience ) than all the NONLATINALPHABET or NONLATINALPHABET, the portions fetcht from the bloudy polluted Heathen idol-Altars ever would afford us;
As this will be the sweetening of our wealth to us, give it a flavor or an high taste, whensoever we feed on it, more joy in one well-gotten morsel (the festival of a good Conscience) than all the or, the portions fetched from the bloody polluted Heathen idol-Altars ever would afford us;
but only tell you that that passage at large, that vision and the consequents of it, from the 12 ver. of the 28. to the end of the Chap. is the particular foundation of the words of this Text,
but only tell you that that passage At large, that vision and the consequents of it, from the 12 ver. of the 28. to the end of the Chap. is the particular Foundation of the words of this Text,
as that which our lawful labour, our planting and watering, hath brought down upon us, wholly from God's NONLATINALPHABET or NONLATINALPHABET, his prospering or giving of increase. And when we have once thus discern'd the peculiarity of our tenure, only that of allodium, not from any, NONLATINALPHABET, but from God, (as the Lawyers have derived that word) all that we have held in capite from Heaven;
as that which our lawful labour, our planting and watering, hath brought down upon us, wholly from God's or, his prospering or giving of increase. And when we have once thus discerned the peculiarity of our tenure, only that of allodium, not from any,, but from God, (as the Lawyers have derived that word) all that we have held in capite from Heaven;
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and Hippocrates, that though the poor did generally murmure and complain, yet the wealthy would be offering sacrifice ) yea and inspire our whole lives with an active vital gratitude, by the use of this wealth to demonstrate and acknowledge whence we have received it, by refunding and imploying it not on our own wayes, our own humours, our own vanities,
and Hippocrates, that though the poor did generally murmur and complain, yet the wealthy would be offering sacrifice) yea and inspire our Whole lives with an active vital gratitude, by the use of this wealth to demonstrate and acknowledge whence we have received it, by Refunding and employing it not on our own ways, our own humours, our own vanities,
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but as that which God hath convey'd into our hands as into an Ecclesiastick treasury or Corban, a store-house of God's, whence all his poor family is to be victual'd;
but as that which God hath conveyed into our hands as into an Ecclesiastic treasury or Corban, a storehouse of God's, whence all his poor family is to be victualed;
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that which God pours out of Heaven into our hands, being as particularly markt out for charitable, pious, i. e. heavenly uses, as that which by the bounty of men is intrusted to us particularly for those ends,
that which God pours out of Heaven into our hands, being as particularly marked out for charitable, pious, i. e. heavenly uses, as that which by the bounty of men is Entrusted to us particularly for those ends,
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and given to the Levite, the stranger, the fatherless, and the widow, that they may •at within thy gates and be filled, their estates are to be counted profane and unhallowed, no looking for a blessing from God's holy habitation verse 15. He that sacrifices all to his own desires, be they in the eye of the world never so blameless and justifiable, to his own belly, his own back,
and given to the Levite, the stranger, the fatherless, and the widow, that they may •at within thy gates and be filled, their estates Are to be counted profane and unhallowed, no looking for a blessing from God's holy habitation verse 15. He that Sacrifices all to his own Desires, be they in the eye of the world never so blameless and justifiable, to his own belly, his own back,
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nay his own bowels, (as his own good nature and not Christian charity suggests to him) he that hath not a month Abib, a green stalk, a first-fruits for Heaven,
nay his own bowels, (as his own good nature and not Christian charity suggests to him) he that hath not a Monn Abib, a green stalk, a Firstfruits for Heaven,
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or else never thinks of securing his tenure by the payment of his homage, of making so much as acknowledgment to this God, whose providence hath so wholly enrich'd him, the God of this Bethel in the Text,
or Else never thinks of securing his tenure by the payment of his homage, of making so much as acknowledgment to this God, whose providence hath so wholly enriched him, the God of this Bethel in the Text,
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The third and last observable in the first view, in order to the promises of Bethel, is this, that our prayers and humble dependence on God, is the means required to actuate God's promises, to bring down his blessings upon us.
The third and last observable in the First view, in order to the promises of Bethel, is this, that our Prayers and humble dependence on God, is the means required to actuate God's promises, to bring down his blessings upon us.
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and therefore whatever we want of either outward or inward accomplishments, secular or spiritual good successes, prosperities of Kingdoms or of Souls, would we but look critically into our selves, we should go near to find imputable to the want in us of one or both these ascending Angels;
and Therefore whatever we want of either outward or inward accomplishments, secular or spiritual good Successes, Prosperities of Kingdoms or of Souls, would we but look critically into our selves, we should go near to find imputable to the want in us of one or both these ascending Angels;
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or else we are so over-hasty in pursuit of them, that we utterly forget the dependance and waiting upon God, the [ Stand still and see the salvation of the Lord.
or Else we Are so overhasty in pursuit of them, that we utterly forget the dependence and waiting upon God, the [ Stand still and see the salvation of the Lord.
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the Witch must prevent and supply the Samuel 's place, the first creature that will look a little kindly upon us, shall get away all the applications from Heaven, (as in some Countries, whatsoever they chanced to see first every morning, they solemnly worshipp'd all the day after;) the most aiery appearances of relief from the improbablest Coast, shall be able to attract our hopes and trusts,
the Witch must prevent and supply the Samuel is place, the First creature that will look a little kindly upon us, shall get away all the applications from Heaven, (as in Some Countries, whatsoever they chanced to see First every morning, they solemnly worshipped all the day After;) the most airy appearances of relief from the improbablest Coast, shall be able to attract our hope's and trusts,
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and unbottom us utterly from God, as Socrates is brought in by the Comedian with his [ NONLATINALPHABET, ] a making his addresses to the air or clouds,
and unbottom us utterly from God, as Socrates is brought in by the Comedian with his [, ] a making his Addresses to the air or Clouds,
The thing that makes a worldling such a piteous creature, such a Meteor in Christ's, such an unstable wave of the Sea in St. James 's style, toss'd perpetually betwixt ebbs and floats of hopes, (even without the association of any wind to drive him) while the only poor, patient, waiting Christian, that hath sent out his good genius on his message up the Ladder,
The thing that makes a worldling such a piteous creature, such a Meteor in Christ's, such an unstable wave of the Sea in Saint James is style, tossed perpetually betwixt ebbs and floats of hope's, (even without the association of any wind to drive him) while the only poor, patient, waiting Christian, that hath sent out his good genius on his message up the Ladder,
and waits contentedly and calmly for his return again, is the only fix'd Star in this lower Firmament, his feet stand fast, be the pavement never so slippery, he believeth in the Lord.
and waits contentedly and calmly for his return again, is the only fixed Star in this lower Firmament, his feet stand fast, be the pavement never so slippery, he Believeth in the Lord.
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That Orpheus that in his life-time had made his applications to as many gods as there be days in the year, (and thence perhaps it was that Mexico had so many Temples) grew wiser by more observation,
That Orpheus that in his lifetime had made his applications to as many God's as there be days in the year, (and thence perhaps it was that Mexico had so many Temples) grew Wiser by more observation,
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I hasten to the second, the atrium interius, to consider God in relation to this dreadful, this consecrated place, as Bethel literally signifies Beth El, the House, the Temple of God ;
I hasten to the second, the atrium Interius, to Consider God in Relation to this dreadful, this consecrated place, as Bethel literally signifies Beth El, the House, the Temple of God;
1. The voluntary institution and dedication of Temples, even before the Law was given to the Jews, (as after it the NONLATINALPHABET or Feast of dedication, being of a mere humane original, instituted (as the Feast of Purim, and the Fast of the fifth and seventh month in Zachary ) by the Jews themselves, 1 Mac. 4. and not by God's immediate appointment, was yet celebrated,
1. The voluntary Institution and dedication of Temples, even before the Law was given to the jews, (as After it the or Feast of dedication, being of a mere humane original, instituted (as the Feast of Purim, and the Fast of the fifth and seventh Monn in Zachary) by the jews themselves, 1 Mac. 4. and not by God's immediate appointment, was yet celebrated,
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and since Basilicae and NONLATINALPHABET, (the parallels of the Bethel here) the Palaces of the great King and Lord, appropriate to his publick worship, whenever Persecution did not drive it thence.
and since Basilicae and, (the parallels of the Bethel Here) the Palaces of the great King and Lord, Appropriate to his public worship, whenever Persecution did not drive it thence.
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2. The vow'd dedication and paiment of Tithes toward the endowing of Bethel, before there was any such thing as Judaism in the world, which therefore 'twere strange that God's subsequent command to the Jews his own people, should make unlawful to a Christian, which otherwise, had he not commanded it, must have been as commendable now, as it was in Jacob.
2. The vowed dedication and payment of Tithes towards the endowing of Bethel, before there was any such thing as Judaism in the world, which Therefore 'twere strange that God's subsequent command to the jews his own people, should make unlawful to a Christian, which otherwise, had he not commanded it, must have been as commendable now, as it was in Jacob.
There is another Bethel, the flesh of man, wherein God himself was pleased to inhabit, NONLATINALPHABET, saith St. John, to pitch his Tent or Tabernacle there, to consecrate it into a very Temple;
There is Another Bethel, the Flesh of man, wherein God himself was pleased to inhabit,, Says Saint John, to pitch his Tent or Tabernacle there, to consecrate it into a very Temple;
this is that lovely dress that is so ravishing in God's eyes, that sets out every Cottage into a Temple, the poorest Peasant into the consecrated delight of Christ, the most abject stones in Luz (once anointed with this grace) into an awful royal Bethel, the ornament of a meek and quiet spirit, which is in the sight of God of great price, NONLATINALPHABET.
this is that lovely dress that is so ravishing in God's eyes, that sets out every Cottage into a Temple, the Poorest Peasant into the consecrated delight of christ, the most abject stones in Luz (once anointed with this grace) into an awful royal Bethel, the ornament of a meek and quiet Spirit, which is in the sighed of God of great price,.
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God is content to be at a great deal of charge in the purchase of it, to pardon the absence of a great many other excellencies, which may possibly exalt us above measure,
God is content to be At a great deal of charge in the purchase of it, to pardon the absence of a great many other excellencies, which may possibly exalt us above measure,
Let us but possess our selves of this one Jewel, the [ meek ] in opposition to the proud, the [ quiet ] in opposition to the tragical or turbulent, murmuring, impatient, Atheistical spirit,
Let us but possess our selves of this one Jewel, the [ meek ] in opposition to the proud, the [ quiet ] in opposition to the tragical or turbulent, murmuring, impatient, Atheistical Spirit,
but for the pride and insolencies and provocations of his Church, suffers the Philistins to seise on the Ark of his glory, will be a refuge and sanctuary to us;
but for the pride and insolences and provocations of his Church, suffers the philistines to seize on the Ark of his glory, will be a refuge and sanctuary to us;
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The matter of both is the same, a piece of holy valour or courage, entring under God's colours into a constant defiance of all the temptations and affrightments, invitations and terrours in nature:
The matter of both is the same, a piece of holy valour or courage, entering under God's colours into a constant defiance of all the temptations and affrightments, invitations and terrors in nature:
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only the bare Resolution hath not the formality of a Vow in it, is not made so immediately and directly to God, with such a particular invocation of him as is required to the formality of a Vow. Yet will not this difference be so great,
only the bore Resolution hath not the formality of a Voelli in it, is not made so immediately and directly to God, with such a particular invocation of him as is required to the formality of a Voelli. Yet will not this difference be so great,
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but that in all reason the good Resolution ought to be allow'd its title of pretension to God's owning, (as he is the God of Bethel ) as well as the Vow, i. e.
but that in all reason the good Resolution ought to be allowed its title of pretension to God's owning, (as he is the God of Bethel) as well as the Voelli, i. e.
either the general necessary vow or resolution, that God shall be our God, as in the 21. verse of that 28. chapter, And Jacob vowed a vow, saying,
either the general necessary Voelli or resolution, that God shall be our God, as in the 21. verse of that 28. chapter, And Jacob vowed a Voelli, saying,
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or whether the matter of it be particularly qualifi'd and restrained to free-will-offerings, things that he was not otherwise bound absolutely to have done,
or whither the matter of it be particularly qualified and restrained to Freewill offerings, things that he was not otherwise bound absolutely to have done,
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and that most eminently exprest in three particulars. 1. In approving and applauding the making of them. 2. In prospering them when they are made. 3. In looking after them as his own property and goods, most severely requiring the payment, the performance of them.
and that most eminently expressed in three particulars. 1. In approving and applauding the making of them. 2. In prospering them when they Are made. 3. In looking After them as his own property and goods, most severely requiring the payment, the performance of them.
For the first sort then, the general necessary resolution or vow that God shall be our God, the solemn ceremonious entring our selves into his family, the giving up our ears to this new Master to be open'd, in the Psalmist's, bored, in Moses phrase, to part from the benefit of all Sabbatical years or Jubilees, to disclaim all desire of manumission,
For the First sort then, the general necessary resolution or Voelli that God shall be our God, the solemn ceremonious entering our selves into his family, the giving up our ears to this new Master to be opened, in the Psalmist's, bored, in Moses phrase, to part from the benefit of all Sabbatical Years or Jubilees, to disclaim all desire of manumission,
this is that great duty of Repentance, or Conversion, or New-birth, that is the sum of all Christianity, that spiritual Proselytism, to which the Jew was wont to be wash'd, as the Christian is baptized, and both to take upon them new names, new kindreds and relations,
this is that great duty of Repentance, or Conversion, or New birth, that is the sum of all Christianity, that spiritual Proselytism, to which the Jew was wont to be washed, as the Christian is baptised, and both to take upon them new names, new kindreds and relations,
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In a word, the cordial renouncing of all the impure, scandalous doubtful ways that either our selves or any of the vicious company about us (the Lacedemonian servants that God hath permitted to be drunk and bestial before us, to practise all villanies in our presence, that we might detest and abominate them the more) have at any time formerly been guilty of:
In a word, the cordial renouncing of all the impure, scandalous doubtful ways that either our selves or any of the vicious company about us (the Lacedaemonian Servants that God hath permitted to be drunk and bestial before us, to practise all villainies in our presence, that we might detest and abominate them the more) have At any time formerly been guilty of:
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If Solomon consecrate a Temple to God, God binds himself to be present there, to hear and hearken, and answer what prayers or supplications soever any sinner shall make toward that Temple.
If Solomon consecrate a Temple to God, God binds himself to be present there, to hear and harken, and answer what Prayers or supplications soever any sinner shall make towards that Temple.
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And sure the same privilege belongs to the animate as well as dead Temple, to the Temple of flesh as well as of stone, to the anointed Pillar at Luz, when that turns Bethel, I mean, to the stony heart of man,
And sure the same privilege belongs to the animate as well as dead Temple, to the Temple of Flesh as well as of stone, to the anointed Pillar At Luz, when that turns Bethel, I mean, to the stony heart of man,
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the musick that Pythagoras talks of in the Orbs, was that of the Minstrels which our Saviour mentions at the return of that Prodigal, to solemnize the Euge 's, the passionate welcomes of Heaven pour'd out on Penitents.
the music that Pythagoras talks of in the Orbs, was that of the Minstrels which our Saviour mentions At the return of that Prodigal, to solemnize the Euge is, the passionate welcomes of Heaven poured out on Penitents.
No sooner doth the poor penitent Votary begin to God in the Psalmist's Note, [ Then said I, Lo, I come to do thy will, O my God, ] (and let me tell you, could you hear those words in the language that David sang them, there were without a Figure, Rhythm and Harmony, Numbers and Musick in them) but you may presently hear God himself answering in the NONLATINALPHABET or counter-part, echoing back a Venite, one in Isa. 55.1.
No sooner does the poor penitent Votary begin to God in the Psalmist's Note, [ Then said I, Lo, I come to do thy will, Oh my God, ] (and let me tell you, could you hear those words in the language that David sang them, there were without a Figure, Rhythm and Harmony, Numbers and Music in them) but you may presently hear God himself answering in the or counterpart, echoing back a Venite, one in Isaiah 55.1.
and Quicunque vult is the Title of the Hymn that they all joyn in, Whosoever will thus come, (let him be sure of the hospitable reception) Let him take the water of life freely.
and Quicunque vult is the Title of the Hymn that they all join in, Whosoever will thus come, (let him be sure of the hospitable reception) Let him take the water of life freely.
that, you know, was the solemnity of his coming to God, the ceremony of his Proselytism, the Sacrament and Seal of his resolute vow'd obedience unto God, of his renouncing that NONLATINALPHABET, those abominable Gentile impurities, the NONLATINALPHABET, the unnatural excrescencies of lust, which the rest of his idolatrous Countrey-men had long been guilty of,
that, you know, was the solemnity of his coming to God, the ceremony of his Proselytism, the Sacrament and Seal of his resolute vowed Obedience unto God, of his renouncing that, those abominable Gentile Impurities, the, the unnatural Excrescences of lust, which the rest of his idolatrous Countrymen had long been guilty of,
and in that, that he is his shield, and an exceeding great reward to all that shall but resemble him to the end of the world, in that faithful coming, that vow'd resolution of obedience to his commands.
and in that, that he is his shield, and an exceeding great reward to all that shall but resemble him to the end of the world, in that faithful coming, that vowed resolution of Obedience to his commands.
even before it grow to that perfection as to bring forth the NONLATINALPHABET, the worthy, meet, proportionable fruits of such change, are instantly accepted and rewarded by God, with pardon of sin and justification:
even before it grow to that perfection as to bring forth the, the worthy, meet, proportionable fruits of such change, Are instantly accepted and rewarded by God, with pardon of since and justification:
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as among the Romans, he that answers to the NONLATINALPHABET, to the Clients calling him Father, is supposed to adopt, undertakes the protection of the Haeredipeta, obliges himself to the office and real duty of a Father.
as among the Roman, he that answers to the, to the Clients calling him Father, is supposed to adopt, undertakes the protection of the Haeredipeta, obliges himself to the office and real duty of a Father.
they solemnly came and deliver'd themselves up into the Romans hands by way of surrender, that by that policy they might oblige the Romans to defend them,
they solemnly Come and Delivered themselves up into the Romans hands by Way of surrender, that by that policy they might oblige the Romans to defend them,
yet now we are your own, you are obliged to do it, quicquid passuri sumus, dedititii vestri patientur, whatsoever from henceforth we suffer, it will be suffer'd by your Clients and Subjects:
yet now we Are your own, you Are obliged to do it, quicquid passuri sumus, dedititii Yours patientur, whatsoever from henceforth we suffer, it will be suffered by your Clients and Subject's:
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and so certainly the resigning our selves up into God's hands, the penitent sober resolution of [ The Lord shall be my Lord, ] giving our selves up not as Confederates,
and so Certainly the resigning our selves up into God's hands, the penitent Sobrium resolution of [ The Lord shall be my Lord, ] giving our selves up not as Confederates,
but Subjects, to be ruled as well as to be aided by him, no such way in the world as that, to engage God's protecting and prospering hand, to extort his care and watchfulness over us.
but Subject's, to be ruled as well as to be aided by him, no such Way in the world as that, to engage God's protecting and prospering hand, to extort his care and watchfulness over us.
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He that comes out but resolutely into the field to fight God's battels against the common Enemy, God and the Angels of Heaven are ready to furnish and fortifie that man.
He that comes out but resolutely into the field to fight God's battles against the Common Enemy, God and the Angels of Heaven Are ready to furnish and fortify that man.
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puts in into the last verse of the 17. of Exod. the secret invisible hand, by which God will assist the cordial Joshua, and have war against Amalek for ever, fight with him,
puts in into the last verse of the 17. of Exod the secret invisible hand, by which God will assist the cordial joshua, and have war against Amalek for ever, fight with him,
as long as Joshua fights, the co-operation of the spirit of God with all that set resolutely about such enterprises of valour, his NONLATINALPHABET to our NONLATINALPHABET, this is a sure fountain of relief and assistance to such resolutions.
as long as joshua fights, the cooperation of the Spirit of God with all that Set resolutely about such enterprises of valour, his to our, this is a sure fountain of relief and assistance to such resolutions.
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foresee and vow the same resistance to the pleasant bait, that to the barbed hook under it, to the fair temptation, that to the horrid sin it self:
foresee and Voelli the same resistance to the pleasant bait, that to the barbed hook under it, to the fair temptation, that to the horrid since it self:
and then those weapons that may be useful for the resistance, the fasting and the watching (that are proper to the exorcising that kind of devil) be sure to carry out into the field with thee;
and then those weapons that may be useful for the resistance, the fasting and the watching (that Are proper to the exorcising that kind of Devil) be sure to carry out into the field with thee;
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and in every motion of the battel let the Moses as well as the Joshuah 's hands be held up, the sword of the Lord with that of Gideon, implore and importune that help of God's which hath given thee to will, to resolve, that he will continue his interposition,
and in every motion of the battle let the Moses as well as the Joshua is hands be held up, the sword of the Lord with that of gideon, implore and importune that help of God's which hath given thee to will, to resolve, that he will continue his interposition,
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And whenever thou art next tempted to that sin, recal and remember this resolution of thine, bid that very remembrance of thine stand by on thy guard,
And whenever thou art next tempted to that since, Recall and Remember this resolution of thine, bid that very remembrance of thine stand by on thy guard,
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and withal consider the temptation, that it is an express come just from Satan, that sworn enemy of Souls, against which in God's presence the first time thou ever cam'st into the Church, thou didst thus vow and profess open defiance and hostility, that this disguised Fiend shakes a chain in Hell, be his address to thee never so formal,
and withal Consider the temptation, that it is an express come just from Satan, that sworn enemy of Souls, against which in God's presence the First time thou ever camest into the Church, thou didst thus Voelli and profess open defiance and hostility, that this disguised Fiend shakes a chain in Hell, be his address to thee never so formal,
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and the benefit that would infallibly redound from thence, might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again;
and the benefit that would infallibly redound from thence, might bring the ancient Church order of Episcopal Confirmation into fashion and credit again;
which had it but its due ingredients and advantages restored to it, (every single Christian, come to years of knowledge and temptations, in the presence of God and Angels and fellow-Christians repeating that Vow in his own name which was made by his Proxies at the Font,
which had it but its due ingredients and advantages restored to it, (every single Christian, come to Years of knowledge and temptations, in the presence of God and Angels and fellow-Christians repeating that Voelli in his own name which was made by his Proxies At the Font,
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and the blessings of Heaven powerfully called down by those who have a title to the promise of being thus heard) as it would by the way fully satisfie all the pretensions and arguments of the Anabaptist,
and the blessings of Heaven powerfully called down by those who have a title to the promise of being thus herd) as it would by the Way Fully satisfy all the pretensions and Arguments of the Anabaptist,
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or but formally practised, that institution, have taken care to afford us in its stead. But then, 3. God is a God of resolutions, to exact performance of them.
or but formally practised, that Institution, have taken care to afford us in its stead. But then, 3. God is a God of resolutions, to exact performance of them.
The paultring trifler in this kind hath all the vengeance of the God of Bethel belonging to him, all that pertains to the sacrilegious profaner of that Temple which himself had consecrated, the censure and reward not only of the impious, but the fools; Eccles. 5.3. When thou vowest a vow, defer not to pay;
The paltering trifler in this kind hath all the vengeance of the God of Bethel belonging to him, all that pertains to the sacrilegious profaner of that Temple which himself had consecrated, the censure and reward not only of the impious, but the Fools; Eccles. 5.3. When thou vowest a Voelli, defer not to pay;
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God hath no pleasure in fools: and Prov. 20.25. It is a snare to a man to devour that which is holy, to profane that heart which is once consecrated to God, and after vows to make enquiry.
God hath no pleasure in Fools: and Curae 20.25. It is a snare to a man to devour that which is holy, to profane that heart which is once consecrated to God, and After vows to make enquiry.
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And yet God knows how many such fools there be in the world, that solemnly resolve themselves to his service, come to the Font to make, to the Table of the Lord to repeat these Vows,
And yet God knows how many such Fools there be in the world, that solemnly resolve themselves to his service, come to the Font to make, to the Table of the Lord to repeat these Vows,
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bequeath themselves to Heaven in the presence of Angels, and then repent of the fact, and labour all their lives long to retrive and recover themselves back again:
Bequeath themselves to Heaven in the presence of Angels, and then Repent of the fact, and labour all their lives long to retrieve and recover themselves back again:
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and the Apostle hath given those men their doom, It had been sure better for them not to have known the way of righteousness, never to have raised an expectation in Heaven that they meant any kindness to it,
and the Apostle hath given those men their doom, It had been sure better for them not to have known the Way of righteousness, never to have raised an expectation in Heaven that they meant any kindness to it,
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Had they never undertaken God's business, never put in for the title of Friends and Votaries, with a Lord, I will follow thee whithersoever thou goest, they had not been perjur'd, though they had been profane:
Had they never undertaken God's business, never put in for the title of Friends and Votaries, with a Lord, I will follow thee whithersoever thou goest, they had not been perjured, though they had been profane:
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and with-drawing of grace, and consequently the NONLATINALPHABET, the impossibility for such to renew or recover themselves, without some prodigy of new bounty from Heaven, (which provokers have little grounds to expect) is directly become their portion.
and withdrawing of grace, and consequently the, the impossibility for such to renew or recover themselves, without Some prodigy of new bounty from Heaven, (which provokers have little grounds to expect) is directly become their portion.
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I must in the last place be so just to the Text and Auditory, as to reserve a few minutes for those Vows of building and endowing a House for God, which was but a free-will-offering in Jacob, design'd by him as a return of acknowledgment for God's care over him,
I must in the last place be so just to the Text and Auditory, as to reserve a few minutes for those Vows of building and endowing a House for God, which was but a Free will offering in Jacob, designed by him as a return of acknowledgment for God's care over him,
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and considers how little he hath of his own to contribute towards his convoy, how nothing but the benign gale from Heaven to waft him safely thither, (and such certainly is the condition of some of us here at this time) may well be allowed to call in and consult at Bethel, take directions from old Jacob here,
and considers how little he hath of his own to contribute towards his convoy, how nothing but the benign gale from Heaven to waft him safely thither, (and such Certainly is the condition of Some of us Here At this time) may well be allowed to call in and consult At Bethel, take directions from old Jacob Here,
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and there is not a more prudent at once and Christian course, that hath more of piety and stratagem in it, not a more agreeable, seasonable, proper use of the present distress,
and there is not a more prudent At once and Christian course, that hath more of piety and stratagem in it, not a more agreeable, seasonable, proper use of the present distress,
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and indent some acts of voluntary piety with Heaven, most certainly and solemnly to be paid him hereafter, whenever God shall so be with us as to return us home in peace, to restore us those halcyon days after which we are all so impatiently gasping.
and indent Some acts of voluntary piety with Heaven, most Certainly and solemnly to be paid him hereafter, whenever God shall so be with us as to return us home in peace, to restore us those halcyon days After which we Are all so impatiently gasping.
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I say not with Jacob literally to build Houses for God, material Bethels ; (to design such stately Structures in an Age of destroying, were but a Romance-project for any of us;
I say not with Jacob literally to built Houses for God, material Bethels; (to Design such stately Structures in an Age of destroying, were but a Romance-project for any of us;
I mean, to vow unto God the so many daily close retirements, by confession of sins and deliverances, to acknowledge in prostration of Soul (if not of body also, to bear it company) the provocations that have whet God's glittering sword against us, (every man the plague of his own heart, the NONLATINALPHABET, in the style of the ancient Liturgies, my fault, my exceeding great fault ) and the fatherly goodness that shall have sheath'd it again;
I mean, to Voelli unto God the so many daily close retirements, by Confessi of Sins and Deliverances, to acknowledge in prostration of Soul (if not of body also, to bear it company) the provocations that have whet God's glittering sword against us, (every man the plague of his own heart, the, in the style of the ancient Liturgies, my fault, my exceeding great fault) and the fatherly Goodness that shall have sheathed it again;
and never to give over those constant returns of devotion (with Daniel, three ? nay,) with David, seven times a day, to keep some poor kind of proportion with such a deliverance:
and never to give over those constant returns of devotion (with daniel, three? nay,) with David, seven times a day, to keep Some poor kind of proportion with such a deliverance:
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Another, to vow the building a Porch of such an house, when God shall furnish him with materials, where the poor may have but a dining place sometimes;
another, to Voelli the building a Porch of such an house, when God shall furnish him with materials, where the poor may have but a dining place sometime;
or now rescue out of the devourer's hand, and provide or preserve for us, that God in his poor members may have a first-fruits, a twentieth, a tenth, a fifth of all;
or now rescue out of the devourer's hand, and provide or preserve for us, that God in his poor members may have a Firstfruits, a twentieth, a tenth, a fifth of all;
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But among all the Epitome's of this Bethel, the domicilia, little (tents rather than) houses of God, which we are thus to consecrate and vow unto him, here was one at Bethel that would never be wanting, never left out in our thriving'st sparing'st vows, I mean that pure crystal breast of Jacob 's that God so delighted to dwell in, (as he was by the Poet supposed to do in poor Pyramus 's cottage) that plain, honest, well-natur'd, undisguised heart both toward men and God, emblematically express'd by those smooth hands of Jacob, the fair open Campania of even, clear, unintricated designs, far from the Groves and Maeanders, the dark depths, the intrigues, the dexterities and subtilties and falsenesses of the Merchant-worldling.
But among all the Epitome's of this Bethel, the Domicilia, little (tents rather than) houses of God, which we Are thus to consecrate and Voelli unto him, Here was one At Bethel that would never be wanting, never left out in our thriving'st sparing'st vows, I mean that pure crystal breast of Jacob is that God so delighted to dwell in, (as he was by the Poet supposed to do in poor Pyramus is cottage) that plain, honest, well-natured, undisguised heart both towards men and God, emblematically expressed by those smooth hands of Jacob, the fair open Campania of even, clear, unintricated designs, Far from the Groves and Maeanders, the dark depths, the intrigues, the Dexterities and subtleties and falsenesses of the Merchant-worldling.
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but pare the heart of the Englishman into such a plain equable figure, leave never an angle or involution in it, make us but those direct-dealing honest fools that we are reproach'd to be, (but God knows are not guilty of that gracious Jacob - like quality;) might it but have that benign influence upon us here present;
but pare the heart of the Englishman into such a plain equable figure, leave never an angle or involution in it, make us but those direct-dealing honest Fools that we Are reproached to be, (but God knows Are not guilty of that gracious Jacob - like quality;) might it but have that benign influence upon us Here present;
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might it return us home with this one vow in every of our mouths and hearts, to be for the rest of our lives the English Nathanaels, the true Israelites, in whom there is no guile ;
might it return us home with this one Voelli in every of our mouths and hearts, to be for the rest of our lives the English Nathanaels, the true Israelites, in whom there is no guile;
but I say on my present Auditory, to be content to live and die with down-right honest Jacob, thrive or perish on clear direct Israelitish principles, (which will, I doubt not, one day have the turn of thriving in this world,
but I say on my present Auditory, to be content to live and die with downright honest Jacob, thrive or perish on clear Direct Israelitish principles, (which will, I doubt not, one day have the turn of thriving in this world,
when the Serpent is a licking the dust) and with Drusus in Paterculus, in stead of the Artificer that would provide for the deep privacy, (that saevi animi indicium in the Orator) send for him that could design the diaphanous house, wherein there might be all evidence, every man thought fit to behold that, without an optick or perspective, which will, never be disguised or concealed from the eye of Heaven;
when the Serpent is a licking the dust) and with Drusus in Paterculus, in stead of the Artificer that would provide for the deep privacy, (that saevi animi indicium in the Orator) send for him that could Design the diaphanous house, wherein there might be all evidence, every man Thought fit to behold that, without an optic or perspective, which will, never be disguised or concealed from the eye of Heaven;
might we by the help of a fast Vow now stricken, and, with the blessing of God, practised every hour of our lives after, come home to our Father's house, old honest Jacob 's plain Tent, with peace and simplicity, cleanness, uncompoundedness of spirit, (a quality that would be able to commend and improve, Christianize and bless that peace to us,
might we by the help of a fast Voelli now stricken, and, with the blessing of God, practised every hour of our lives After, come home to our Father's house, old honest Jacob is plain Tent, with peace and simplicity, cleanness, Uncompoundedness of Spirit, (a quality that would be able to commend and improve, Christianize and bless that peace to us,
and make it like that of God, a true and durable one;) I should then with all chearfulness dismiss you with old Jacob, into the hands of this God of Bethel, the God of Abraham and of Isaac and of Jacob, that own'd and blessed the simplicity and fidelity, the plainness and the trustiness of those three Patriarchs,
and make it like that of God, a true and durable one;) I should then with all cheerfulness dismiss you with old Jacob, into the hands of this God of Bethel, the God of Abraham and of Isaac and of Jacob, that owned and blessed the simplicity and Fidis, the plainness and the trustiness of those three Patriarchs,
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THERE is not, I conceive, any piece of Divinity more unluckily mistaken, more inconveniently corrupted and debauch'd by the passions and lusts of men, made more instrumental to their foulest purposes,
THERE is not, I conceive, any piece of Divinity more unluckily mistaken, more inconveniently corrupted and debauched by the passion and Lustiest of men, made more instrumental to their Foulest Purposes,
but so dangerously, either on our Gospel or on our Practice:) or whether again by perswading our selves and others that the Promises of Christ are particular and absolute, confined to some few,
but so dangerously, either on our Gospel or on our Practice:) or whither again by persuading our selves and Others that the Promises of christ Are particular and absolute, confined to Some few,
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when the whole harmony and contexture of Christian doctrine proclaims directly the contrary, that they are general and conditional, a Picture that looks every man in the face that comes into the room,
when the Whole harmony and contexture of Christian Doctrine proclaims directly the contrary, that they Are general and conditional, a Picture that looks every man in the face that comes into the room,
Shall we therefore have the patience, and the justice, and the piety, a while to resist these strong prejudices, to rescue this sacred Theme from such misprisions, to set up the Promises of Christ in such a posture as may have the safest and kindest influence, the benignest and most auspicious aspect upon our lives, not to swell and puff up our fancies any longer, with an opinion, that we are the special Favorites to whom those Promises are unconditionally consign'd,
Shall we Therefore have the patience, and the Justice, and the piety, a while to resist these strong prejudices, to rescue this sacred Theme from such misprisions, to Set up the Promises of christ in such a posture as may have the Safest and Kindest influence, the benignest and most auspicious aspect upon our lives, not to swell and puff up our fancies any longer, with an opinion, that we Are the special Favorites to whom those Promises Are unconditionally consigned,
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but to engage and oblige our souls to that universal cleansing that may really instate us in those Promises, either of deliverance here, or salvation eternally;
but to engage and oblige our Souls to that universal cleansing that may really instate us in those Promises, either of deliverance Here, or salvation eternally;
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that may, like the Angel to St. Peter in Prison, even to God himself, shake off those gyves and manacles which have even incumbred his Omnipotence, made it impossible for him to make good his Promises, temporal or spiritual, to such unclean uncapables as we? To this purpose there is one short word in the Text which hath a mighty importance in it, the [ NONLATINALPHABET ] the [ these ] anext to the Promises.
that may, like the Angel to Saint Peter in Prison, even to God himself, shake off those gyves and manacles which have even encumbered his Omnipotence, made it impossible for him to make good his Promises, temporal or spiritual, to such unclean capables as we? To this purpose there is one short word in the Text which hath a mighty importance in it, the [ ] the [ these ] anext to the Promises.
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and that will tell you, that upon coming out from the pollutions and villanies of an impure profane Heathen world, (and such is our unregenerate estate, I would I could not say, such is the condition of many of us that most depend on God's promises) on our going out of this tainted Region, our strict separation from all the provoking sins of it, all the mercies of Heaven and (which some have a greater gust and appetite to) of earth also, are become our portion, a most liberal hospitable reception;
and that will tell you, that upon coming out from the pollutions and villainies of an impure profane Heathen world, (and such is our unregenerate estate, I would I could not say, such is the condition of many of us that most depend on God's promises) on our going out of this tainted Region, our strict separation from all the provoking Sins of it, all the Mercies of Heaven and (which Some have a greater gust and appetite to) of earth also, Are become our portion, a most liberal hospitable reception;
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In a word, the Promises here, as all other in the Gospel, are not absolute, but conditional Promises, on condition of cleansing from all impurity, and not otherwise;
In a word, the Promises Here, as all other in the Gospel, Are not absolute, but conditional Promises, on condition of cleansing from all impurity, and not otherwise;
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and if there be in the whole world an engagement to cleansing, an obligation to the practice of the most defamed purity that a profane Age can scoff or rail at, this certainly may be allow'd to pass for it. Having therefore, &c. The words are an Exhortation to cleansing, and in them you may please to observe these three particulars: 1. The Ground. 2. The Address. 3. The Exhortation it self.
and if there be in the Whole world an engagement to cleansing, an obligation to the practice of the most defamed purity that a profane Age can scoff or rail At, this Certainly may be allowed to pass for it. Having Therefore, etc. The words Are an Exhortation to cleansing, and in them you may please to observe these three particulars: 1. The Ground. 2. The Address. 3. The Exhortation it self.
And yet 3 ly, more particularly, the conditional Promises of this Text, the [ these Promises ] as they are set down in the end of the former Chapter, are the most competent, most ingaging, effectual arguments or impellents to set any Christian upon the work of Christian practice, that especially of impartial universal cleansing.
And yet 3 lie, more particularly, the conditional Promises of this Text, the [ these Promises ] as they Are Set down in the end of the former Chapter, Are the most competent, most engaging, effectual Arguments or impellents to Set any Christian upon the work of Christian practice, that especially of impartial universal cleansing.
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and knowing these terrors of the Lord we perswade men, saith the same Apostle. There is some rouzing oratory, some awakening rhetorick and eloquence in this also.
and knowing these terrors of the Lord we persuade men, Says the same Apostle. There is Some Rousing oratory, Some awakening rhetoric and eloquence in this also.
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And let me tell you, though it be but by the way, that I am not altogether of their opinion, that think these terrors of the Lord, are not fit arguments to work on regenerate men;
And let me tell you, though it be but by the Way, that I am not altogether of their opinion, that think these terrors of the Lord, Are not fit Arguments to work on regenerate men;
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and are exhorted NONLATINALPHABET, to have grace, to make use of that precious talent received, (which supposes a gracious person) or possibly NONLATINALPHABET, to be thankful to this munificent Donour for this inestimable gift,
and Are exhorted, to have grace, to make use of that precious talon received, (which supposes a gracious person) or possibly, to be thankful to this munificent Donor for this inestimable gift,
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not only with love and faith, but peculiarly fear and trembling, this trembling fit enough to accompany the Saint to Heaven gates, to Salvation it self:
not only with love and faith, but peculiarly Fear and trembling, this trembling fit enough to accompany the Saint to Heaven gates, to Salvation it self:
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as if we were thereby obliged to serve him without fear, is in ancient Copies and Editions joyn'd with the NONLATINALPHABET, that we being delivered without fear, (i. e.
as if we were thereby obliged to serve him without Fear, is in ancient Copies and Editions joined with the, that we being Delivered without Fear, (i. e.
Having given you the severals of this Purity by the contrary branches of the Impurity, we come now to the [ NONLATINALPHABET, ] the notion of cleansing or purifying, that is here so vehemently required of us:
Having given you the severals of this Purity by the contrary branches of the Impurity, we come now to the [, ] the notion of cleansing or purifying, that is Here so vehemently required of us:
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that Histrionical piece of the Beasts Tragedy, the couchaut, but ravening, Wolves under the Sheep's cloathing, the God brought in for the basest services, the impurest contrivances in the world,
that Histrionical piece of the Beasts Tragedy, the couchaut, but ravening, Wolves under the Sheep's clothing, the God brought in for the Basest services, the impurest contrivances in the world,
that of the painted Sepulchre, the noisome, poysonous secrecie under the loveliest disguise, the Vault or Charnel-house of rottenness, of all the impurity in the world, (the deep-digg'd Golgotha and Aceldama ) under the fairest and most inviting inscription;
that of the painted Sepulchre, the noisome, poisonous secrecy under the loveliest disguise, the Vault or charnel house of rottenness, of all the impurity in the world, (the deep-digged Golgotha and Aceldama) under the Fairest and most inviting inscription;
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but above all, that yet profounder piece, the Aegyptian Temple, a most glorious Fabrick most pitiously inhabited, nothing but Cats and Crocodiles within in stead of Gods;
but above all, that yet profounder piece, the Egyptian Temple, a most glorious Fabric most piteous inhabited, nothing but Cats and Crocodiles within in stead of God's;
I know not whether I should not do well to give it some good words in comparison to its contrary, the desiring to appear more impure, more impious than we are, (that gross, confident, bold-fac'd devil, the far more dangerous of the two:) But, I say, the other more secret nice hypocrisie, the falseness to God, taking in rivals into the heart, the partial, halting, mutilate obedience, that which keeps a reserve for Satan,
I know not whither I should not do well to give it Some good words in comparison to its contrary, the desiring to appear more impure, more impious than we Are, (that gross, confident, boldfaced Devil, the Far more dangerous of the two:) But, I say, the other more secret Nicaenae hypocrisy, the falseness to God, taking in rivals into the heart, the partial, halting, mutilate Obedience, that which keeps a reserve for Satan,
Come we then in the last place to the last degree of Purity, that which excludes Hypocrisie or mixture, the sin which hath so died this Nation, given it an heir-apparency to all the Pharisees woes.
Come we then in the last place to the last degree of Purity, that which excludes Hypocrisy or mixture, the since which hath so died this nation, given it an heir-apparency to all the Pharisees woes.
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those NONLATINALPHABET, (that were so scandalously charg'd on the Primitive Christians, and cost Justin Martyr and Athenagoras such Apologies) their feasting on one another's flesh:
those, (that were so scandalously charged on the Primitive Christians, and cost Justin Martyr and Athenagoras such Apologies) their feasting on one another's Flesh:
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like Hell, peculiarly for the Devil and his Angels, (those great Abaddons and Apollyons ) and cannot without injury and riot be snatch'd out of his hands, be swill'd and wallowed in by us;
like Hell, peculiarly for the devil and his Angels, (those great Abaddons and Apollyons) and cannot without injury and riot be snatched out of his hands, be swilled and wallowed in by us;
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that he that can feed on it, is a guest NONLATINALPHABET at the table of Devils, and literally guilty of that which St. Paul mentions so sadly, 1 Cor. 10.20.
that he that can feed on it, is a guest At the table of Devils, and literally guilty of that which Saint Paul mentions so sadly, 1 Cor. 10.20.
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though he never had the courage to shed any) look so direful in God's sight, that in comparison with them, the mire and mud of the basest Swine may pass for a tolerable beauty;
though he never had the courage to shed any) look so direful in God's sighed, that in comparison with them, the mire and mud of the Basest Swine may pass for a tolerable beauty;
and those spots are far from being the spots of sons, reconcilable with the promises of this Text. But above all, one that pollutes in grain, that crimson die, the guilt of Bloud, in which those Souls that are roll'd (as every malicious, unpeaceable spirit certainly is,
and those spots Are Far from being the spots of Sons, reconcilable with the promises of this Text. But above all, one that pollutes in grain, that crimson die, the guilt of Blood, in which those Souls that Are rolled (as every malicious, unpeaceable Spirit Certainly is,
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and ambition, and all the generation of those vipers, Gal. 5.20. Hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murthers, and the like, all prime works of the flesh, verse 19. though somewhat more volatile and aerial, i. e. have more of Satan and Lucifer in them than the other.
and ambition, and all the generation of those vipers, Gal. 5.20. Hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, and the like, all prime works of the Flesh, verse 19. though somewhat more volatile and aerial, i. e. have more of Satan and Lucifer in them than the other.
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This love of the world and things of the world, extravagant desire, hot pursuit of such cold embraces, (like the Embalmers in Herodotus, that had flames toward the chill'd earth, the Carkasses before them) this drie juiceless sin, is yet able to pollute and defame the Soul,
This love of the world and things of the world, extravagant desire, hight pursuit of such cold embraces, (like the Embalmers in Herodotus, that had flames towards the chilled earth, the Carcases before them) this dry juiceless since, is yet able to pollute and defame the Soul,
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And for the lust of the eye, that cold drie piece of sensuality, that strange kind of Epicurism, that mad raving passion after Stones and Minerals, the deifying of that forlorn Element, which, saith Aristotle, NONLATINALPHABET, could never get any Advocate to plead for it, that which struck Moses into such a passion, These people have committed a great sin, have made them gods of gold ;
And for the lust of the eye, that cold dry piece of sensuality, that strange kind of Epicurism, that mad raving passion After Stones and Minerals, the deifying of that forlorn Element, which, Says Aristotle,, could never get any Advocate to plead for it, that which struck Moses into such a passion, These people have committed a great since, have made them God's of gold;
The first kind of Purity again, that of the flesh, is two-fold, proportionable to the two fountains and sources of carnality, NONLATINALPHABET and NONLATINALPHABET, lust and rage, that NONLATINALPHABET, infernal pair, that hath so undermined the peace of Souls and Kingdoms.
The First kind of Purity again, that of the Flesh, is twofold, proportionable to the two fountains and sources of carnality, and, lust and rage, that, infernal pair, that hath so undermined the peace of Souls and Kingdoms.
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and quench Hell-flames with the other, that there might be neither of them left, only pure love to God to move or incite her piety, had certainly a little of the flatus thus to drive her, her spleen was somewhat swoln,
and quench Hell flames with the other, that there might be neither of them left, only pure love to God to move or incite her piety, had Certainly a little of the flatus thus to drive her, her spleen was somewhat swollen,
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and having used thine own methods toward this end, and purged our eyes to see that it is thou that hast thought this necessary for us, that hast of very mercy, very fidelity thus caused us to be troubled, work in us that purity here, which may make us capable of that vision, that peace, that fulness of sanctity and glory hereafter:
and having used thine own methods towards this end, and purged our eyes to see that it is thou that hast Thought this necessary for us, that haste of very mercy, very Fidis thus caused us to be troubled, work in us that purity Here, which may make us capable of that vision, that peace, that fullness of sanctity and glory hereafter:
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or if she should so unlearn her own humour, 'twere danger she would turn Vultur, that most desirable blessing prove our fatal'st curse, leave us in and to a state of all impurities, to deprecate and curse those mercies that had betrayed us to such irreversible miseries. Lord, purge, Lord, cleanse us;
or if she should so unlearn her own humour, 'twere danger she would turn Vulture, that most desirable blessing prove our fatalest curse, leave us in and to a state of all Impurities, to deprecate and curse those Mercies that had betrayed us to such irreversible misery's. Lord, purge, Lord, cleanse us;
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and jewels of gold, and raiments, his most valued precious sins, (the curses with which he hath cloathed himself as with a garment, and which would one day,
and Jewels of gold, and raiments, his most valued precious Sins, (the curses with which he hath clothed himself as with a garment, and which would one day,
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every man like an Israelite in his flight from Aegypt, not only going out in haste, (a passeover toward purity) but also despoiling his Aegyptian neighbours, robbing one of his lusts, another of his detractions, one of his Atheistical oaths, another of his swinish excesses, one of his Infidel tremblings and basenesses, another of his covetings and ambitions, his jewels of silver,
every man like an Israelite in his flight from Egypt, not only going out in haste, (a passover towards purity) but also despoiling his Egyptian neighbours, robbing one of his Lustiest, Another of his detractions, one of his Atheistical Oaths, Another of his swinish Excesses, one of his Infidel tremblings and basenesses, Another of his covetings and ambitions, his Jewels of silver,
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when they said unto him, Let us go into the house of the Lord, (that pleasant news and spectacle, a conspiration for Piety) so we for that only errand that sends us all to that house, the beginning and advancing of Purity;
when they said unto him, Let us go into the house of the Lord, (that pleasant news and spectacle, a conspiration for Piety) so we for that only errand that sends us all to that house, the beginning and advancing of Purity;
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and again, every man making his arts of cure as communicative and diffusive, as charitable and Catholick as he can, that as David was ravish'd with joy,
and again, every man making his arts of cure as communicative and diffusive, as charitable and Catholic as he can, that as David was ravished with joy,
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for want of applying them, that while it is called to day, while a poor spotted Kingdom lies a gasping, the benefit of the last plunge, the NONLATINALPHABET, might not be quite let slip, that this of purifying, the only true expedient yet untried (whilst all others are experimented to be but mere Empirical state-mountebankery) might at length be thought on, prosecuted with some vigour, every man entring into the retirement of his own breast, there to search and view the spotted patient, the plague, the leprosie of his own heart!
for want of applying them, that while it is called to day, while a poor spotted Kingdom lies a gasping, the benefit of the last plunge, the, might not be quite let slip, that this of purifying, the only true expedient yet untried (while all Others Are experimented to be but mere Empirical state-mountebankery) might At length be Thought on, prosecuted with Some vigour, every man entering into the retirement of his own breast, there to search and view the spotted patient, the plague, the leprosy of his own heart!
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I remember what poor Porphyry was fain to do in pursuit of purgatives, the same that Saul after the commission of his sin that rent the Kingdom from him, betake himself NONLATINALPHABET, to magick and conjuring, make friends to the Devil to help purifie him.
I Remember what poor Porphyry was fain to do in pursuit of purgatives, the same that Saul After the commission of his since that rend the Kingdom from him, betake himself, to magic and conjuring, make Friends to the devil to help purify him.
at the end of a seven years rinsing (not with sope, but nitre) a thousand times more odious spots, more provoking sins, more hellish impurities, than before.
At the end of a seven Years rinsing (not with soap, but nitre) a thousand times more odious spots, more provoking Sins, more hellish Impurities, than before.
and that cure still as far from being perfected as ever, the leprosie spreading in the skin, the sins multiplying under the Priests inspection, under God's rod;
and that cure still as Far from being perfected as ever, the leprosy spreading in the skin, the Sins multiplying under the Priests inspection, under God's rod;
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and yet (God knows) as full of dross and spots as ever, the poor Leper-kingdom thrust out of the camp, (the Temple) banish'd from the old priviledges of the Israelite, the Oracle and the service of God, God spitting in the face of it, in Moses 's style, (a kind of excommunicate state;) all, on that charitable purpose, that it might be ashamed and apply it self to the Priest, to God for his purgatives;
and yet (God knows) as full of dross and spots as ever, the poor Leper-kingdom thrust out of the camp, (the Temple) banished from the old privileges of the Israelite, the Oracle and the service of God, God spitting in the face of it, in Moses is style, (a kind of excommunicate state;) all, on that charitable purpose, that it might be ashamed and apply it self to the Priest, to God for his purgatives;
How long hath this poor Nation been about it? so many years in the Refiners fire, in God's fornace for purifying, worn out and rent to pieces under the Fuller's sope;
How long hath this poor nation been about it? so many Years in the Refiners fire, in God's furnace for purifying, worn out and rend to Pieces under the Fuller's soap;
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The work, 'tis acknowledg'd, though possible to be gone through with, in such a measure as shall be sure of acceptance, is yet of some more than ordinary difficulty.
The work, it's acknowledged, though possible to be gone through with, in such a measure as shall be sure of acceptance, is yet of Some more than ordinary difficulty.
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and that is the last particular, That it ought to be the united design of all Christians, the Apostle and people together, to aid and assist one another in this work of purifying, by entreaties, by exhortations, by all the engagements of love and duty; NONLATINALPHABET, Let us cleanse our selves.
and that is the last particular, That it ought to be the united Design of all Christians, the Apostle and people together, to aid and assist one Another in this work of purifying, by entreaties, by exhortations, by all the engagements of love and duty;, Let us cleanse our selves.
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and disabilities, and wants of grace, (that is, in acusing, in the old Heathen style, God's illiberal dealing with his children, charging Heaven with all our failings) we might certainly reap better fruit of our time, be fairer proficients in this art of purging ;
and disabilities, and Wants of grace, (that is, in acusing, in the old Heathen style, God's illiberal dealing with his children, charging Heaven with all our failings) we might Certainly reap better fruit of our time, be Fairer proficients in this art of purging;
and it is the duty of all that are thus vouchsafed and dignified, to make use of that strength to that end, to purifie themselves. For as Aquinas observes out of Aristotle, that those things are possible for us, which are possible by our friends,
and it is the duty of all that Are thus vouchsafed and dignified, to make use of that strength to that end, to purify themselves. For as Aquinas observes out of Aristotle, that those things Are possible for us, which Are possible by our Friends,
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'Tis the prerogative of the grace of Christ, that he that is vouchsafed his portion of that, is thereby thus enabled to mortifie sin, and advance toward purity;
It's the prerogative of the grace of christ, that he that is vouchsafed his portion of that, is thereby thus enabled to mortify since, and advance towards purity;
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And that brings me to the former of the two circumstances (belonging to this duty) denoted by the NONLATINALPHABET, cleanse our selves, That it is the Christian's task upon himself, this of purifying; NONLATINALPHABET, let us cleanse our selves.
And that brings me to the former of the two Circumstances (belonging to this duty) denoted by the, cleanse our selves, That it is the Christian's task upon himself, this of purifying;, let us cleanse our selves.
And then, 3. taking the seasonable advice of the Syrian servants, going down and washing in that Jordan, acting upon our selves by the power of this grace,
And then, 3. taking the seasonable Advice of the Syrian Servants, going down and washing in that Jordan, acting upon our selves by the power of this grace,
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2. Our daily, minutely recourse to that digitus Dei, finger of God, which alone, say the Jews, can cleanse Lepers, with a Lord, if thou wilt, thou canst make us clean ;
2. Our daily, minutely recourse to that Digitus Dei, finger of God, which alone, say the jews, can cleanse Lepers, with a Lord, if thou wilt, thou Canst make us clean;
if we have done our duty, what a whole shop of purgatives to get out one spot so contracted) but especially, stopping the recurrence of the old profane polluted habits, that NONLATINALPHABET, the cleansed swine returned to her old beloved wallowing again.
if we have done our duty, what a Whole shop of purgatives to get out one spot so contracted) but especially, stopping the recurrence of the old profane polluted habits, that, the cleansed Swine returned to her old Beloved wallowing again.
1. Barring up the inlets, obstructing the avenues against all future breakings in of the great polluters, the resisting all fresh temptations, (by the remembrance how dear they have formerly cost our Souls, what flouds of tears,
1. Barring up the inlets, obstructing the avenues against all future breakings in of the great polluters, the resisting all fresh temptations, (by the remembrance how dear they have formerly cost our Souls, what floods of tears,
To that end, though the perfect Purity be not acquired, yet must these three essaies be made toward it, these three degrees of ascent and proficiency observ'd:
To that end, though the perfect Purity be not acquired, yet must these three essays be made towards it, these three Degrees of ascent and proficiency observed:
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one for the impurities of the Tongue, the oathes, the lies, the profanations, the blasphemies, the noisome unsavoury discourses, (Blessed Lord, that this might but be the day of demolishing that Babel of strange heathen languages, the least degree of which is intolerable among Christians!) another for the impurities of the Eye,
one for the Impurities of the Tongue, the Oaths, the lies, the profanations, the Blasphemies, the noisome unsavoury discourses, (Blessed Lord, that this might but be the day of demolishing that Babel of strange heathen languages, the least degree of which is intolerable among Christians!) Another for the Impurities of the Eye,
and progress and proficiency in it, a daily purging and rinsing of the Soul, that good innocent kind of NONLATINALPHABET, that pardonable Pharisaism of assiduous washings;
and progress and proficiency in it, a daily purging and rinsing of the Soul, that good innocent kind of, that pardonable Pharisaism of assiduous washings;
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the denuntiation of Punishments is as considerable an act of Christ's Kingly office, whereby he is to rule in our hearts by faith, as that of proposing Rewards, that other act of Regality, Rom. 13. And the truth is, all's little enough to impress the duty:
the denunciation of Punishments is as considerable an act of Christ's Kingly office, whereby he is to Rule in our hearts by faith, as that of proposing Rewards, that other act of Regality, Rom. 13. And the truth is, all's little enough to Impress the duty:
The beholding him in the reflexion and the dark beholding is that which in the Apostles judgment is the richest portion we can aspire to in this life;
The beholding him in the reflection and the dark beholding is that which in the Apostles judgement is the Richest portion we can aspire to in this life;
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But then still, if we observe distinguishingly, and exactly apply and proportion the arguments to the imperfect Christian state, you shall find that Promises are the most proper, congruous, agreeable argument, most apt and hopeful to do the deed, to have the impression upon the heart.
But then still, if we observe distinguishingly, and exactly apply and proportion the Arguments to the imperfect Christian state, you shall find that Promises Are the most proper, congruous, agreeable argument, most apt and hopeful to do the deed, to have the impression upon the heart.
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knowing how useful the flesh of the Viper was to cure his poison, the torments to check the temptations, the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits, that were always a soliciting his senses:
knowing how useful the Flesh of the Viper was to cure his poison, the torments to check the temptations, the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits, that were always a soliciting his Senses:
On the other side, the Love of God, (for his own sake) Love of his attributes and excellencies, that admirable, dazling, amazing beauty of his Divine Essence, O! 'tis a warming grace, infinitely melting and ravishing to those that have their hearts truly possess'd with it.
On the other side, the Love of God, (for his own sake) Love of his attributes and excellencies, that admirable, dazzling, amazing beauty of his Divine Essence, OH! it's a warming grace, infinitely melting and ravishing to those that have their hearts truly possessed with it.
But is not this, again, a little above the proportion of the imperfect, inchoate, very moderate state of the Christian in this life? is it not a little more proportionable to that of the future vision? The Christian, you know, here is made up of two Contraries, the flesh and spirit, NONLATINALPHABET, combind'd and yok'd together;
But is not this, again, a little above the proportion of the imperfect, inchoate, very moderate state of the Christian in this life? is it not a little more proportionable to that of the future vision? The Christian, you know, Here is made up of two Contraries, the Flesh and Spirit,, combined and yoked together;
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and as the Fear may be too degenerous for the spirit, so the Love of so transcendent a spiritual object, will be far too elevated and generous for the flesh, 'tis not capable of so pure, Angelical a guest.
and as the fear may be too degenerous for the Spirit, so the Love of so transcendent a spiritual Object, will be Far too elevated and generous for the Flesh, it's not capable of so pure, Angelical a guest.
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This of Hope is of a middle temper, and so a little more congruous and apportion'd to the middle state, more ingenuous than Fear, and not so elevated as Love. Let Hell be set open wide upon us on one side,
This of Hope is of a middle temper, and so a little more congruous and apportioned to the middle state, more ingenuous than fear, and not so elevated as Love. Let Hell be Set open wide upon us on one side,
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And as the beholding and the presence, so the high pitch of Love let in by that beholding, fasten'd on the divine lustre, 'tis most-what too high for our earthly state,
And as the beholding and the presence, so the high pitch of Love let in by that beholding, fastened on the divine lustre, it's mostwhat too high for our earthly state,
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not which is revealed already, or if it were, would burn up and calcine this flesh of ours, turn the natural into a spiritual body, could not consist with such temper'd or constituted Tabernacles as now we carry about with us.
not which is revealed already, or if it were, would burn up and calcine this Flesh of ours, turn the natural into a spiritual body, could not consist with such tempered or constituted Tabernacles as now we carry about with us.
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And let that serve for the clearing the first step in the gradation, that Promises are a fit and proper argument to work upon our present state, to set us a purifying.
And let that serve for the clearing the First step in the gradation, that Promises Are a fit and proper argument to work upon our present state, to Set us a purifying.
than at any other time, so this meditation and study of this part of the Book of life, the Promises of Christ, might be able to raise us above our ordinary pitch or stature, to rarifie, and so to cleanse.
than At any other time, so this meditation and study of this part of the Book of life, the Promises of christ, might be able to raise us above our ordinary pitch or stature, to rarify, and so to cleanse.
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That which Christ requires of us in the great Indenture between him and us, as the homage to be perform'd to him on our part, be it never so slight and inconsiderable, never so despicable a pepper-corn,
That which christ requires of us in the great Indenture between him and us, as the homage to be performed to him on our part, be it never so slight and inconsiderable, never so despicable a peppercorn,
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so pitifully unproportionable to the great rent he might require, or to the infinite treasure of glory that he so makes over to us, that mite of obedience, of faith, of love, of purity, is yet most strictly required by Christ,
so pitifully unproportionable to the great rend he might require, or to the infinite treasure of glory that he so makes over to us, that mite of Obedience, of faith, of love, of purity, is yet most strictly required by christ,
The mercy and the pardon and the huge moderation of that Court, though it hath mollified the strict Law into never so much Chancery, will not proceed further, and mollifie obedience into libertinism:
The mercy and the pardon and the huge moderation of that Court, though it hath mollified the strict Law into never so much Chancery, will not proceed further, and mollify Obedience into libertinism:
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the Evangelical righteousness shall serve turn where the Legal is not to be had: but then still there must be honest punctual payment of the Evangelical;
the Evangelical righteousness shall serve turn where the Legal is not to be had: but then still there must be honest punctual payment of the Evangelical;
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and without that, the Gospel is so far from being Gospel, message of mercy, embassie of Promises, that it is but an enhancement and accumulation of much sorer punishments on them that have sinn'd against that, that have not obeyed the Gospel of Christ.
and without that, the Gospel is so Far from being Gospel, message of mercy, embassy of Promises, that it is but an enhancement and accumulation of much Sorer punishments on them that have sinned against that, that have not obeyed the Gospel of christ.
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but this being granted, you must not now fancie another farther second Saviour, that must rid you of these easie gainful tasks, which the first in meer kindness and benignity to you, hath required of you.
but this being granted, you must not now fancy Another farther second Saviour, that must rid you of these easy gainful tasks, which the First in mere kindness and benignity to you, hath required of you.
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Be Heaven and the vision of God never so cheap a purchase, yet the NONLATINALPHABET, the Law of Faith, of Gospel, is as that of the Medes and Persians, that no unclean thing shall enter therein ;
Be Heaven and the vision of God never so cheap a purchase, yet the, the Law of Faith, of Gospel, is as that of the Medes and Persians, that no unclean thing shall enter therein;
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Should any boisterous, unclean, unqualified invader, NONLATINALPHABET, break in on those sacred mansions, commit such riots, such burglary upon Heaven.
Should any boisterous, unclean, unqualified invader,, break in on those sacred mansions, commit such riots, such burglary upon Heaven.
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the no Heaven without it hereafter, and yet the no grievance by it here, if this be not an obligation to cleansing, I know not what may be counted such.
the no Heaven without it hereafter, and yet the no grievance by it Here, if this be not an obligation to cleansing, I know not what may be counted such.
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He that hath taken down all the Promises of the Gospel, as absolute, unconditionate Promises, that sees his name written indeleble in the Book of life, I know not through what tube or perspective,
He that hath taken down all the Promises of the Gospel, as absolute, unconditionate Promises, that sees his name written indelible in the Book of life, I know not through what tube or perspective,
and resolves that all the provocations and sacriledges and rebellions against Heaven, shall never be able to resist his Nativity, to disturb his horoscope, to reverse his fatal destin'd bliss, may well be excused,
and resolves that all the provocations and sacrileges and rebellions against Heaven, shall never be able to resist his Nativity, to disturb his horoscope, to reverse his fatal destined bliss, may well be excused,
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'Tis an act of the most admirable power of the divine restraining, or preventing grace, that some men that do thus believe this doctrine of unconditional Promises, are yet restrain'd from making this so natural use of it, from running into all the riots in the world.
It's an act of the most admirable power of the divine restraining, or preventing grace, that Some men that do thus believe this Doctrine of unconditional Promises, Are yet restrained from making this so natural use of it, from running into all the riots in the world.
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And the latter only was the interpretation and design of Christ's call, [ that of sinners to repentance ] the very language in this Text, the Come out and be ye separate,
And the latter only was the Interpretation and Design of Christ's call, [ that of Sinners to Repentance ] the very language in this Text, the Come out and be you separate,
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And certainly, 'tis as irrefragable a convincing testimony of man's free will to evil, even after his Reason and the Spirit of God have offer'd him never so many arguments to the contrary, that many men which believe the conditionate Promises, do not yet set resolutely a cleansing, the obligation hereto from Reason being so direct and conclusive, that all the Devils in Hell cannot answer the force of it.
And Certainly, it's as irrefragable a convincing testimony of Man's free will to evil, even After his Reason and the Spirit of God have offered him never so many Arguments to the contrary, that many men which believe the conditionate Promises, do not yet Set resolutely a cleansing, the obligation hereto from Reason being so Direct and conclusive, that all the Devils in Hell cannot answer the force of it.
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Come we now to the third and last step in the gradation, the particularity of the [ these conditional promises ] in this Text, Promises of God's receiving us upon our separating, his being our Father, and we His Sons and Daughters, upon our coming out, &c. in the end of the former chapter.
Come we now to the third and last step in the gradation, the particularity of the [ these conditional promises ] in this Text, Promises of God's receiving us upon our separating, his being our Father, and we His Sons and Daughters, upon our coming out, etc. in the end of the former chapter.
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The Purity is of two sorts; the first opposed to filth, the second to mixture : as the Wine is pure, both when 'tis fetch'd off from the lees and dregs,
The Purity is of two sorts; the First opposed to filth, the second to mixture: as the Wine is pure, both when it's fetched off from the lees and dregs,
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God will not receive any uncleansed, polluted sinner, will not be a Father to any, be he never so importunate or confident in his NONLATINALPHABET, will not own him to any degree of Sonship that doth not bodily set a purifying.
God will not receive any uncleansed, polluted sinner, will not be a Father to any, be he never so importunate or confident in his, will not own him to any degree of Sonship that does not bodily Set a purifying.
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from whence his ignorance and malice was willing to conclude Christ's Church to be a Sanctuary for such uncleannesses, a kind of Romulus 's Asylum, to be filled only with those Inhabitants which all other Religions had loath'd and vomited out.
from whence his ignorance and malice was willing to conclude Christ's Church to be a Sanctuary for such Uncleannesses, a kind of Romulus is Asylum, to be filled only with those Inhabitants which all other Religions had loathed and vomited out.
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And 'twas Zosimus 's descant upon Constantine, that he turn'd Christian, because he had committed those crimes for which no other Religlon would admit expiation.
And 'twas Zosimus is descant upon Constantine, that he turned Christian, Because he had committed those crimes for which no other Religion would admit expiation.
But Origen in his admirable Writings against that Heathen's objections makes a distinction of Invitations; There is, saith he, the invitation of the Thief,
But Origen in his admirable Writings against that Heathen's objections makes a distinction of Invitations; There is, Says he, the invitation of the Thief,
And so Christianity in Zosimus 's style, but another sense than what he design'd it, is NONLATINALPHABET, the strongest purgative in the world, the Angel a hastening and leading out of Sodom with an escape, fly for thy life,
And so Christianity in Zosimus is style, but Another sense than what he designed it, is, the Strongest purgative in the world, the Angel a hastening and leading out of Sodom with an escape, fly for thy life,
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And so still the peculiarity of these promises, these of our being sons, or our being received, hath a most perswasive quickening force toward the duty of purifying.
And so still the peculiarity of these promises, these of our being Sons, or our being received, hath a most persuasive quickening force towards the duty of purifying.
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Will any man be content to be that abject from God, that loathed, refuse, reprobated creature, such an one that all the prayers of all the Saints on earth, intercessions and suffrages of Martyrs and Angels in heaven,
Will any man be content to be that abject from God, that loathed, refuse, reprobated creature, such an one that all the Prayers of all the Saints on earth, intercessions and suffrages of Martyrs and Angels in heaven,
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yea, the very gaping wounds and vocal bloud of Christ upon the Cross, I shall add, the minutely advocation and intercession of that glorified Saviour at the right hand of his Father, cannot help to any tolerable reception at God's hands? Can you have fortifi'd your self sufficiently against that direful voice of the Go ye Cursed into everlasting fire ;
yea, the very gaping wounds and vocal blood of christ upon the Cross, I shall add, the minutely advocation and Intercession of that glorified Saviour At the right hand of his Father, cannot help to any tolerable reception At God's hands? Can you have fortified your self sufficiently against that direful voice of the Go you Cursed into everlasting fire;
and not only not God, but not the so-much-as mountains or hills willing or able to receive you into any tolerable degree of mercy, not one Lazarus with one drop to cool the tip of a flaming tongue, but only the gaping insatiable pit, that irreversible abyss of pollutions and of horror, that region of cursings and torments, of sin and flames, the only hospital to receive thee? If thou canst think comfortably of this condition, be well pleased to venture all this for the inlarging of thy carnal fruitions one minute longer,
and not only not God, but not the so-much-as Mountains or hills willing or able to receive you into any tolerable degree of mercy, not one Lazarus with one drop to cool the tip of a flaming tongue, but only the gaping insatiable pit, that irreversible abyss of pollutions and of horror, that region of cursings and torments, of since and flames, the only hospital to receive thee? If thou Canst think comfortably of this condition, be well pleased to venture all this for the enlarging of thy carnal fruitions one minute longer,
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For the first, the duty it self, NONLATINALPHABET, cleanse. This is not the actual acquiring, but the motion and proficiency and tendency toward Purity.
For the First, the duty it self,, cleanse. This is not the actual acquiring, but the motion and proficiency and tendency towards Purity.
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then, 3. That it ought to be the common united design of all Christians, the Apostle and people together, to assist one another in this work, this of purifying.
then, 3. That it ought to be the Common united Design of all Christians, the Apostle and people together, to assist one Another in this work, this of purifying.
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but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul.) Yet shall I not on such discouragements give it over as a forlorn impossible hope,
but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul.) Yet shall I not on such discouragements give it over as a forlorn impossible hope,
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That we have not, is the greatest defect of self-love, the most contrary sin against our grand fundamental principle, that of Self-preservation, (which can combine with the devil for the undermining and ruining and subverting of whole Kingdoms, on that one commanding design of getting off the cross from off our one shoulders, on whomsoever it be laid,
That we have not, is the greatest defect of Self-love, the most contrary since against our grand fundamental principle, that of Self-preservation, (which can combine with the Devil for the undermining and ruining and subverting of Whole Kingdoms, on that one commanding Design of getting off the cross from off our one shoulders, on whomsoever it be laid,
and O that we had but that Saviour-like passion, that blessing kindness to our own poor perishing Souls, some of those bowels of love to our own bowels!
and Oh that we had but that Saviour-like passion, that blessing kindness to our own poor perishing Souls, Some of those bowels of love to our own bowels!
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And so still I cannot but think it wisdom and sober piety in him that said, He would not leave his part in Hell (the benefit which he had from these terrors) for all the goods of this world;
And so still I cannot but think it Wisdom and Sobrium piety in him that said, He would not leave his part in Hell (the benefit which he had from these terrors) for all the goods of this world;
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Thus through the whole Book of Canticles, is the beloved Husband of his Church most passionately a wooing her to this duty, to this opening to him, giving him an admission, all upon this score, that he might come in to bless and purifie;
Thus through the Whole Book of Canticles, is the Beloved Husband of his Church most passionately a wooing her to this duty, to this opening to him, giving him an admission, all upon this score, that he might come in to bless and purify;
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2. The Fear of those threats, those formidable denunciations which the Gospel thunders out against all unmortified carnal men, that horrid representation of our even Christians God,
2. The fear of those Treats, those formidable denunciations which the Gospel Thunders out against all unmortified carnal men, that horrid representation of our even Christians God,
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as though God did beseech you by us, (God himself becomes the suppliant, and then we Ministers may very well be content with the imployment) we pray you in Christ's stead, be ye reconciled unto God.
as though God did beseech you by us, (God himself becomes the suppliant, and then we Ministers may very well be content with the employment) we pray you in Christ's stead, be you reconciled unto God.
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but God himself, as it were, prostrate before his foot-stool, the King of Heaven to this proud reigning sinner on earth, to beseech him but to part with these weapons of his hostility against God, these provoking impurities;
but God himself, as it were, prostrate before his footstool, the King of Heaven to this proud reigning sinner on earth, to beseech him but to part with these weapons of his hostility against God, these provoking Impurities;
You know we are Embassadors for Christ, and what's the nature of an Embassage? why, setting up this impure unmortifi'd sinner in a throne, (to have an Embassie address'd to him, is an argument of a Prince) and not only men,
You know we Are ambassadors for christ, and what's the nature of an Embassy? why, setting up this impure unmortified sinner in a throne, (to have an Embassy addressed to him, is an argument of a Prince) and not only men,
and Death of the first-born, were but the imperfect emblems of these unclean hated Vermin in the Soul, that devour all the fruit and corn of the land, all the Christian vertues and graces, despoil and depopulate all that is precious or valuable in it;
and Death of the firstborn, were but the imperfect emblems of these unclean hated Vermin in the Soul, that devour all the fruit and corn of the land, all the Christian Virtues and graces, despoil and depopulate all that is precious or valuable in it;
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this turning is there the interpretation of his blessing of us, [ to bless us in turning, &c. ] 'Twere superfluous farther to assist this truth, in shewing you what an act of benefaction and mercy, of charity and real blessing it is, to contribute in any the smallest manner to the mortifying of any sin in any:
this turning is there the Interpretation of his blessing of us, [ to bless us in turning, etc. ] 'Twere superfluous farther to assist this truth, in showing you what an act of benefaction and mercy, of charity and real blessing it is, to contribute in any the Smallest manner to the mortifying of any sin in any:
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and purifie unto himself a peculiar people, Tit. 2. laid down his life for that only prize to which the Apostle here exhorts, this of purifying. You shall see it again, Act. 3. ult. God having raised up his Son Jesus, sent him to bless us, in-turning every one from his iniquities:
and purify unto himself a peculiar people, Tit. 2. laid down his life for that only prize to which the Apostle Here exhorts, this of purifying. You shall see it again, Act. 3. ult. God having raised up his Son jesus, sent him to bless us, inturn every one from his iniquities:
1. Promises are a very competent argument to that purpose, a bait to the most generous passion about us, our emulation or ambition, drawing us with the cords of a Man, the most rational masculine allectives, I shall add, (to an ingenuous Christian man,
1. Promises Are a very competent argument to that purpose, a bait to the most generous passion about us, our emulation or ambition, drawing us with the cords of a Man, the most rational masculine allectives, I shall add, (to an ingenuous Christian man,
even death it self, the most hugely vast formidable, (as 'tis there, NONLATINALPHABET, to lay down our lives for Christ;) but sure not the displeasing of God, and torments of Hell;
even death it self, the most hugely vast formidable, (as it's there,, to lay down our lives for christ;) but sure not the displeasing of God, and torments of Hell;
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Now our Saviour you know, laid down his life (somewhat more than the life of a mere man, the life of the NONLATINALPHABET, that divine celestial Person) on purpose to fetch back this divine,
Now our Saviour you know, laid down his life (somewhat more than the life of a mere man, the life of the, that divine celestial Person) on purpose to fetch back this divine,
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The Exhortation to purifying, reforming, mortifying of sins, is an effect and expression of the greatest kindness, sincerest love, and tenderest affection imaginable.
The Exhortation to purifying, reforming, mortifying of Sins, is an Effect and expression of the greatest kindness, Sincerest love, and Tenderest affection imaginable.
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Which brings me to the second General, the Address, adding somewhat of earnestness and somewhat of sweetness to the Exhortation, Having therefore these Promises, dearly beloved.
Which brings me to the second General, the Address, adding somewhat of earnestness and somewhat of sweetness to the Exhortation, Having Therefore these Promises, dearly Beloved.
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an out-cry of love, and pity, and desire, to prevent this unremediable ruine to which thou art posting, to catch thee when thou art nodding thus dangerously, with a most affectionate, compassionate compellation of a [ dearly beloved ] let us cleanse.
an outcry of love, and pity, and desire, to prevent this unremediable ruin to which thou art posting, to catch thee when thou art nodding thus dangerously, with a most affectionate, compassionate compellation of a [ dearly Beloved ] let us cleanse.
and thou shalt be saved) nay, on Satan himself, some response from his Oracle, that NONLATINALPHABET, that wizard flesh within us, that hath thus bewitch'd us to its false pleasures first,
and thou shalt be saved) nay, on Satan himself, Some response from his Oracle, that, that vizard Flesh within us, that hath thus bewitched us to its false pleasures First,
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as that signifies neither Saint in Heaven, nor Beast on Earth, but that middle imperfect state of a Christian here) the most agreeable proper argument imaginable to set us a cleansing.
as that signifies neither Saint in Heaven, nor Beast on Earth, but that middle imperfect state of a Christian Here) the most agreeable proper argument imaginable to Set us a cleansing.
2. None of the NONLATINALPHABET, none of the rationable, grounded, conditional, but a flattering, fallacious, foundationless, because unconditionate, hope, which the bigger it swells the more dangerous it proves;
2. None of the, none of the rationable, grounded, conditional, but a flattering, fallacious, foundationless, Because unconditionate, hope, which the bigger it Swells the more dangerous it Proves;
1. Not so much as NONLATINALPHABET, absolute throwing off, disclaiming all hope, perfect fury and despair; or, if he have any hopeful thought about him, 'tis
1. Not so much as, absolute throwing off, disclaiming all hope, perfect fury and despair; or, if he have any hopeful Thought about him, it's
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before feasting and being embraced in the Father's house, this portion of Swine before that of Sons, we have then a sufficient fortification against this argument in this Text, a serious supersedeas for purifying:
before feasting and being embraced in the Father's house, this portion of Swine before that of Sons, we have then a sufficient fortification against this argument in this Text, a serious supersedeas for purifying:
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and be fed with their NONLATINALPHABET, to which the advantages of sin are compared, (that wooden, unhealthy fruit of the Carobe, or arbor Ceratonia, as Dioscordies and Pliny describe that which we render husks in the Gospel;) if, I say, we can upon deliberation prefer this starving and pining in the Herd,
and be fed with their, to which the advantages of since Are compared, (that wooden, unhealthy fruit of the Carobe, or arbour Ceratonia, as Dioscordies and pliny describe that which we render husks in the Gospel;) if, I say, we can upon deliberation prefer this starving and pining in the Heard,
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whether by giving them the inclosure and monopoly of our Faith, (the Commands of Christ and the threats of Christ, which have as much right to be believed as they, his Kingly and Prophetick Office, to which he was as particularly anointed as to that of our Priest, being for the most part set aside as unnecessary,
whither by giving them the enclosure and monopoly of our Faith, (the Commands of christ and the Treats of christ, which have as much right to be believed as they, his Kingly and Prophetic Office, to which he was as particularly anointed as to that of our Priest, being for the most part Set aside as unnecessary,
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because there is nothing in him to be esteemed, neither form, nor comeliness, no carnal or present beauty, that we should desire him, Isa. 53.2. and therefore it follows, he is despised and rejected of men: non hunc, not this man.
Because there is nothing in him to be esteemed, neither from, nor comeliness, no carnal or present beauty, that we should desire him, Isaiah 53.2. and Therefore it follows, he is despised and rejected of men: non hunc, not this man.
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than to desire impunity for murtherers. The short is, they are so bent against Christ, that seeing there is a necessity of chusing one for release, of sacrificing some part of their malice and revenge to their present festivity, they will part with any the most reasonable part of it, rather than that was pitch'd on Christ.
than to desire impunity for murderers. The short is, they Are so bent against christ, that seeing there is a necessity of choosing one for release, of sacrificing Some part of their malice and revenge to their present festivity, they will part with any the most reasonable part of it, rather than that was pitched on christ.
the holy One, the just, the Prince of life, holiness, justice, life it self, are things not to be endured, to be hunted, pursued, driven out of the world,
the holy One, the just, the Prince of life, holiness, Justice, life it self, Are things not to be endured, to be hunted, pursued, driven out of the world,
You see from hence, that we may draw toward a conclusion, what hath help'd Barabbas to his favour, what 'tis that hath brought most of the sins of the world into fashion among men:
You see from hence, that we may draw towards a conclusion, what hath helped Barabbas to his favour, what it's that hath brought most of the Sins of the world into fashion among men:
Believe it, there are few sins, but ingenuous nature, when once the fury of youth is over, hath sufficient dislikes unto, that NONLATINALPHABET, the light of natural conscience, that NONLATINALPHABET, in Hierocles, NONLATINALPHABET, in Arrians style, that oath or promise, that sacrament in the mothers womb that every man takes to God,
Believe it, there Are few Sins, but ingenuous nature, when once the fury of youth is over, hath sufficient dislikes unto, that, the Light of natural conscience, that, in Hierocles,, in Arians style, that oath or promise, that sacrament in the mother's womb that every man Takes to God,
that one auxiliary in our breasts, is abundantly able to fortifie against them, so far, that the man shall say really and in sobriety, he hath no pleasure in them ;
that one auxiliary in our breasts, is abundantly able to fortify against them, so Far, that the man shall say really and in sobriety, he hath no pleasure in them;
but then, in many others there is a keen tooth, a stinging tail over and above the no pleasure, many tormina and twinges superadded, the Drunkard that follows that trade of Bestiality most close, finds it a very painful joyless calling;
but then, in many Others there is a keen tooth, a stinging tail over and above thee no pleasure, many tormina and twings superadded, the Drunkard that follows that trade of Bestiality most close, finds it a very painful joyless calling;
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I will reveal this secret of his confession, though he fall into it oft, he hath no pleasure in it, no joy in those daily vomits, were they not Physick against something else, against that burthen of time that lies so unsupportable upon his hands, against Melancholy, against pangs and twinges of conscience,
I will reveal this secret of his Confessi, though he fallen into it oft, he hath no pleasure in it, no joy in those daily vomits, were they not Physic against something Else, against that burden of time that lies so unsupportable upon his hands, against Melancholy, against pangs and twings of conscience,
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like Cain 's building of Cities, and his Childrens inventing of Musick, that the noise of the Hammers and the melody of the Instruments might out-sound the dinne within him,
like Cain is building of Cities, and his Children's inventing of Music, that the noise of the Hammers and the melody of the Instruments might outsound the din within him,
or at least to take up quarter before Christ, to help stop the ear from that NONLATINALPHABET NONLATINALPHABET, that still whispering trumpet in Appian, fit for the secret invasion of the soul, to keep him from the pain,
or At least to take up quarter before christ, to help stop the ear from that, that still whispering trumpet in Appian, fit for the secret invasion of the soul, to keep him from the pain,
'Tis not any prime quality, any special excellence we find in our carnal entertainments, (those not only vanities but vexations, not only unsatisfying but wounding acquisitions, those gainless torments, those painted flies, with barbed hooks under them) that makes us so passionately dote upon them, (the Jews were not in love with Barabbas ) but only our prejudices to Christ, our vehement dislikes to holiness, our impatience of any thing that may do us good, our league with perdition, our covenant with death, our zeal to Hell,
It's not any prime quality, any special excellence we find in our carnal entertainments, (those not only vanities but vexations, not only unsatisfying but wounding acquisitions, those gainless torments, those painted flies, with barbed hooks under them) that makes us so passionately dote upon them, (the jews were not in love with Barabbas) but only our prejudices to christ, our vehement dislikes to holiness, our impatience of any thing that may do us good, our league with perdition, our Covenant with death, our zeal to Hell,
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Such malice hath every sinner to his own soul, such hating to be reformed, that the painful'st uneasiest sin, the most prodigal expenceful lust, a very Sodom of filth and burning, not only the sins of Sodom, but the fire and brimstone rain'd down and mixt with the sins, gotten into their composition, shall be abundant pleasure and Epicurism to him, that hath found no other to stay his appetite.
Such malice hath every sinner to his own soul, such hating to be reformed, that the painful'st uneasiest since, the most prodigal expenseful lust, a very Sodom of filth and burning, not only the Sins of Sodom, but the fire and brimstone rained down and mixed with the Sins, got into their composition, shall be abundant pleasure and Epicurism to him, that hath found no other to stay his appetite.
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than every any Martyr paid to get to Heaven? Tell me, hath not your lusts had Martyrs of you, many pass'd thorow the fire to Moloch ? hath not your ambition had Martyrs of you, many a base submission, a toilsome pluck, a climbing or crawling up that hill of honour? Believe it, the Poet jeer'd you in that not truth but irony, that sarcasm and bitter taunt against you, Facilis descensus Averni, the descent to Hell is an easie passage;
than every any Martyr paid to get to Heaven? Tell me, hath not your Lustiest had Martyrs of you, many passed thorough the fire to Moloch? hath not your ambition had Martyrs of you, many a base submission, a toilsome pluck, a climbing or crawling up that hill of honour? Believe it, the Poet jeered you in that not truth but Irony, that sarcasm and bitter taunt against you, Facilis descensus Averni, the descent to Hell is an easy passage;
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If he spake what he thought, I am confident you can give him the lye, produce your selves so many visible demonstrations of the contrary truth, that you can shew him by your scars as 'twere by the Half-moon in your Breasts, what a tyrannical Turkish task-master Satan hath been to you.
If he spoke what he Thought, I am confident you can give him the lie, produce your selves so many visible demonstrations of the contrary truth, that you can show him by your scars as 'twere by the Halfmoon in your Breasts, what a tyrannical Turkish taskmaster Satan hath been to you.
but Philostorgius seems to rectifie the story, tells us, it was his own Gods, i. e. Devils, that he rail'd at, that he took his blood in his hand out of his wound,
but Philostorgius seems to rectify the story, tells us, it was his own God's, i. e. Devils, that he railed At, that he took his blood in his hand out of his wound,
yea, and call'd the rest of his many Gods, saith he, NONLATINALPHABET, (so the Manuscript hath it) evil and execrable persons, NONLATINALPHABET, cursing and declaiming at his own Gods, and not at Christ:
yea, and called the rest of his many God's, Says he,, (so the Manuscript hath it) evil and execrable Persons,, cursing and declaiming At his own God's, and not At christ:
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He judg'd it, because such an one of all others, had most reason to be displeas'd with the pleasures of the world, he hath seen to the bottom of sensual delights, found the emptiness and torments of those things, which the distance and ignorance, that other men are kept at, makes them behold with reverence and appetite;
He judged it, Because such an one of all Others, had most reason to be displeased with the pleasures of the world, he hath seen to the bottom of sensual delights, found the emptiness and torments of those things, which the distance and ignorance, that other men Are kept At, makes them behold with Reverence and appetite;
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I wish you would be but at so much leasure, as to think of the Friars meditation, that you would try what mortifying Sermons you could make out of your own observations, concerning the vanity of sensual miscalled pleasures.
I wish you would be but At so much leisure, as to think of the Friars meditation, that you would try what mortifying Sermons you could make out of your own observations, Concerning the vanity of sensual miscalled pleasures.
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I am confident, you would be very eloquent, able to outpreach all the Orators you ever heard from the Pulpit, to write more pathetical descriptions of the madness of a carnal life,
I am confident, you would be very eloquent, able to outpreach all the Orators you ever herd from the Pulpit, to write more pathetical descriptions of the madness of a carnal life,
That you may begin that useful, edifying, lasting Sermon, I shall close up mine, having at length run thorow the particulars of my Text, shew'd you your selves in the Jewish glass,
That you may begin that useful, edifying, lasting Sermon, I shall close up mine, having At length run thorough the particulars of my Text, showed you your selves in the Jewish glass,
and I tremble to think and say, so large a quantity of baptized Christians are so ambitious of, sell all that's comfortable and valuable in this life, to purchase it:
and I tremble to think and say, so large a quantity of baptised Christians Are so ambitious of, fell all that's comfortable and valuable in this life, to purchase it:
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and somewhat on both sides amiable to somewhat in thee, life to the immortal, death to the perishing part of thee, blessing to the rational, divine, cursing to the bedlam brutish part of thee, the man of God could not go on,
and somewhat on both sides amiable to somewhat in thee, life to the immortal, death to the perishing part of thee, blessing to the rational, divine, cursing to the bedlam brutish part of thee, the man of God could not go on,
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A Piece of the Philosopher there hath been a long while in the world, that hath had a great stroke in debauching the Divine, that the Understanding doth necessarily and irresistibly move the Will, that whatever hath once passed the judicium practicum, got not only the assent of the Judgment that 'tis true,
A Piece of the Philosopher there hath been a long while in the world, that hath had a great stroke in debauching the Divine, that the Understanding does necessarily and irresistibly move the Will, that whatever hath once passed the judicium practicum, god not only the assent of the Judgement that it's true,
from whence the Divine subsumes, that where Faith is once entered, though that but a Speculative (I wish it were not sometimes but a Phantastical) Faith, there Works must and will infallibly follow.
from whence the Divine subsumes, that where Faith is once entered, though that but a Speculative (I wish it were not sometime but a Fantastical) Faith, there Works must and will infallibly follow.
I confess it were admirable news if this were true, if all that knew these things were sure to do them, if there were no such thing possible as Sin against Light,
I confess it were admirable news if this were true, if all that knew these things were sure to do them, if there were no such thing possible as since against Light,
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And so 'tis ever since in this inferiour Orb of ours, Behold! I set before thee life and death, blessing and cursing, on one side all the joys of Heaven to ravish and enrap thee, the mercies of Christ to draw thee with the cords of a man, with the bands of love, to force and violence thy love by loving thee first, by setting thee a copy of that heavenly passion to transcribe,
And so it's ever since in this inferior Orb of ours, Behold! I Set before thee life and death, blessing and cursing, on one side all the Joys of Heaven to ravish and enrap thee, the Mercies of christ to draw thee with the cords of a man, with the bans of love, to force and violence thy love by loving thee First, by setting thee a copy of that heavenly passion to transcribe,
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if the lives of Believers could not prove infidel, the actions of those that acknowledge God, that make no doubt of the truth of Christianity, could not avoid or escape being Godlike and Christian,
if the lives of Believers could not prove infidel, the actions of those that acknowledge God, that make no doubt of the truth of Christianity, could not avoid or escape being Godlike and Christian,
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if it be examin'd, give me leave to mention to you one Aphorism of Christian Philosophy, which is but the interpretation of the competition that now I speak of;
if it be examined, give me leave to mention to you one Aphorism of Christian Philosophy, which is but the Interpretation of the competition that now I speak of;
that the Will is no more necessitated to obey the suggestions of Reason, than of the Sensual Appetite, of the upper than the lower Soul, that 'tis an indifferent middle Faculty, able to chuse the evil and refuse the good, or (to satisfie the Philosophers importunity, which resolves it impossible to chuse the evil, unless under the appearance of good, you may take it in a clearer notion) able to chuse the pleasant and refuse the honest, to chuse the sensual carnal,
that the Will is no more necessitated to obey the suggestions of Reason, than of the Sensual Appetite, of the upper than the lower Soul, that it's an indifferent middle Faculty, able to choose the evil and refuse the good, or (to satisfy the Philosophers importunity, which resolves it impossible to choose the evil, unless under the appearance of good, you may take it in a clearer notion) able to choose the pleasant and refuse the honest, to choose the sensual carnal,
1. The Body or Flesh lusting against the Spirit. And 2. the Spirit again lusting against the Flesh. Those two Extremes perfectly contrary one to the other in their appetites,
1. The Body or Flesh lusting against the Spirit. And 2. the Spirit again lusting against the Flesh. Those two Extremes perfectly contrary one to the other in their appetites,
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and therefore called by the Ancients NONLATINALPHABET, and NONLATINALPHABET, one the Masculine, t'other the Feminine part, one the Monarch in the Soul, t'other the NONLATINALPHABET, or Commonalty;
and Therefore called by the Ancients, and, one the Masculine, tother the Faemin part, one the Monarch in the Soul, tother the, or Commonalty;
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one the NONLATINALPHABET, the Master, t'other the NONLATINALPHABET, or Child; one the NONLATINALPHABET, the voice and image of God in us, t'other the NONLATINALPHABET, the bestial part;
one the, the Master, tother the, or Child; one the, the voice and image of God in us, tother the, the bestial part;
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1. You see the answer to that hard probleme, what is the reason and ground of the infiniteness of those punishments that await sinners in another world:
1. You see the answer to that hard problem, what is the reason and ground of the infiniteness of those punishments that await Sinners in Another world:
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Here you have the oyl that maintains that accursed Vestal fire, so much beyond Tulliola's or Pallas 's Lamp in Licetus, burning so many Ages under ground and not consumed;
Here you have the oil that maintains that accursed Vestal fire, so much beyond Tulliola's or Pallas is Lamp in Licetus, burning so many Ages under ground and not consumed;
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I mean, this competition in this Text (the NONLATINALPHABET, which of the two infinites will you) and that other we mention'd of life and death, blessing and cursing, set before us by God, the leaving to our option whether of the two infinites we will have;
I mean, this competition in this Text (the, which of the two infinites will you) and that other we mentioned of life and death, blessing and cursing, Set before us by God, the leaving to our option whither of the two infinites we will have;
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This, and nothing but this, hath made it most perfectly reasonable, that Despisers should perish eternally, that he that will contemn immortal life, that NONLATINALPHABET,
This, and nothing but this, hath made it most perfectly reasonable, that Despisers should perish eternally, that he that will contemn immortal life, that,
as Clemens St. Pauls contemporary calls it, that eternity put into our hands by Christ, and make his deliberate covenant with death, that his immortal part may die eternally, should be thought worthy,
as Clemens Saint Paul's contemporary calls it, that eternity put into our hands by christ, and make his deliberate Covenant with death, that his immortal part may die eternally, should be Thought worthy,
2. O how much the more care, and caution, and vigilance will it require at our hands, to keep guard over that one faculty, that spring of life and death, that fountain of sweet and poysonous water, that of chusing or rejecting, willing or nilling;
2. O how much the more care, and caution, and vigilance will it require At our hands, to keep guard over that one faculty, that spring of life and death, that fountain of sweet and poisonous water, that of choosing or rejecting, willing or nilling;
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that he is loose to tempt, this is my infelicity perhaps, but not my guilt, I and that mishap improved into a blessing, NONLATINALPHABET, this tempter a kind of donative of Heaven, to busie my patience,
that he is lose to tempt, this is my infelicity perhaps, but not my guilt, I and that mishap improved into a blessing,, this tempter a kind of donative of Heaven, to busy my patience,
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to that purpose, that they be not pamper'd and fed too high, till they grow petulant and unruly, that this jumentum hominis, as St. Jerom calls it, this Ass,
to that purpose, that they be not pampered and fed too high, till they grow petulant and unruly, that this Jumentum hominis, as Saint Jerome calls it, this Ass,
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'Tis none of the least of God's mercies among his dispensations of providence, that the competition falls to be betwixt such persons so acknowledgedly distant,
It's none of the least of God's Mercies among his dispensations of providence, that the competition falls to be betwixt such Persons so acknowledgedly distant,
and hugely contrary, a Christ and a Barabbas, the one so pretious, and the other so vile, the Prince of Peace, and the Author of an Insurrection, a NONLATINALPHABET and an NONLATINALPHABET, a Saviour and a Destroyer ;
and hugely contrary, a christ and a Barabbas, the one so precious, and the other so vile, the Prince of Peace, and the Author of an Insurrection, a and an, a Saviour and a Destroyer;
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had it been betwixt a Christ and a Nicodemus, a Carpenters Son, and a Rabbi or Ruler in Israel, the choice might have been more difficult, or the mistake more pardonable;
had it been betwixt a christ and a Nicodemus, a Carpenters Son, and a Rabbi or Ruler in Israel, the choice might have been more difficult, or the mistake more pardonable;
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none but a Barabbas to pretend against him, that that notion had of him, might serve instead of the fishes gall to recover the blind Tobits sight, help the blindest natural man to discern somewhat tolerable,
none but a Barabbas to pretend against him, that that notion had of him, might serve instead of the Fish Gall to recover the blind Tobits sighed, help the blindest natural man to discern somewhat tolerable,
When our first Parents were the prize, the Competitors were of somewhat a distant making, God and the Serpent, not the King of Heaven and one of his chief Courtiers, God and an Archangel of light,
When our First Parents were the prize, the Competitors were of somewhat a distant making, God and the Serpent, not the King of Heaven and one of his chief Courtiers, God and an Archangel of Light,
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but of a Serpent, which though he were then a NONLATINALPHABET, as Cedrenus out of some of the Antients will have it, somewhat a taller and goodlier creature,
but of a Serpent, which though he were then a, as Cedrenus out of Some of the Ancients will have it, somewhat a Taller and goodlier creature,
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than now the Serpent is, that his Legs be cut off, yet the Text saith, a beast for all that, I and that beast branded for craft, infamous for the subtilest creature,
than now the Serpent is, that his Legs be Cut off, yet the Text Says, a beast for all that, I and that beast branded for craft, infamous for the subtlest creature,
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And just so was it to the Israelites at their coming out of Aegypt, God and a cruel Pharaoh, a Deliverer and a Tyrant, one to have them Slaves in Aegypt, t'other to have them Princes in Canaan ;
And just so was it to the Israelites At their coming out of Egypt, God and a cruel Pharaoh, a Deliverer and a Tyrant, one to have them Slaves in Egypt, tother to have them Princes in Canaan;
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If you look back to Judaea again, at the time of the great competition for the hearts of Israel betwixt Rehoboam and Jeroboam, it was still of the same making, betwixt a Kings son,
If you look back to Judaea again, At the time of the great competition for the hearts of Israel betwixt Rehoboam and Jeroboam, it was still of the same making, betwixt a Kings son,
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And if we look now abroad into the most idoliz'd adored Diana's, the sins that get all the custom away from Christ, the only rivals with him for our souls, we shall find them but little advanc'd above that old pitch, little lovelier than the Serpent, just such are our crafts, our unsanctified counsels, our wily artifices, that have nothing but Serpent in their composition;
And if we look now abroad into the most idolized adored Diana's, the Sins that get all the custom away from christ, the only rivals with him for our Souls, we shall find them but little advanced above that old pitch, little lovelier than the Serpent, just such Are our crafts, our unsanctified Counsels, our wily artifices, that have nothing but Serpent in their composition;
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as Synesius calls it, a stake between God on one side, and all the Devils in Hell on t'other, made up of a Canaanite and an Israelite, a law in the members, as well as a law in the mind, or as Antoninus NONLATINALPHABET, perswasions in the members, many Topicks of Rhetorick, many strong Allectives to evil in the lower carnal part of the man,
as Synesius calls it, a stake between God on one side, and all the Devils in Hell on tother, made up of a Canaanite and an Israelite, a law in the members, as well as a law in the mind, or as Antoninus, persuasions in the members, many Topicks of Rhetoric, many strong Allectives to evil in the lower carnal part of the man,
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'Tis therefore not only an act of wisdom, but of goodness too, observable in Gods wonderful dispensation of things under the Gospel, to leave the Christian, NONLATINALPHABET, in the confines of two most distant people, improveable into good,
It's Therefore not only an act of Wisdom, but of Goodness too, observable in God's wondered Dispensation of things under the Gospel, to leave the Christian,, in the confines of two most distant people, improveable into good,
You see now the competition, the constant importunities and sollicitations, the rivalry for thy soul, not an action of moment or importance in thy life,
You see now the competition, the constant importunities and solicitations, the rivalry for thy soul, not an actium of moment or importance in thy life,
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so tempestuously shot against Heaven, are forg'd, he that is no Drunkard, no Adulterer, no Malicious person, only quia nemo, because he hath no company to debauch, no strength to maintain, no injury to provoke the uncommitted sin;
so tempestuously shot against Heaven, Are forged, he that is no Drunkard, no Adulterer, no Malicious person, only quia nemo, Because he hath no company to debauch, no strength to maintain, no injury to provoke the uncommitted since;
and ignorance of vice, that abstains only from uncreditable or unfashionable, from branded or difused sins, swears not, only because he hath not learnt the art of it, hath not yet gotten into the Court,
and ignorance of vice, that abstains only from uncreditable or unfashionable, from branded or diffused Sins, swears not, only Because he hath not learned the art of it, hath not yet got into the Court,
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or the most barbarous China - Infidel, had he had (as he of old, fortunam Caesaris, so) fortunam Christiani, the Christians fortune to have tutor'd him:
or the most barbarous China - Infidel, had he had (as he of old, fortunam Caesaris, so) fortunam Christians, the Christians fortune to have tutored him:
as by this civil English education he hath attain'd to of the true Religion, that hath no supersedeas, no fortification against worshipping of Sun and Moon, posting from one Heathen Shrine (as now from one Sermon) to another,
as by this civil English education he hath attained to of the true Religion, that hath no supersedeas, no fortification against worshipping of Sun and Moon, posting from one Heathen Shrine (as now from one Sermon) to Another,
or non-representation of the contrary, he that should give his voice unto Christ, because there was no body else to canvass for it, that if Mahomet had plied him first, would have had as much saith for the Alchoran,
or non-representation of the contrary, he that should give his voice unto christ, Because there was no body Else to canvas for it, that if Mahomet had plied him First, would have had as much Says for the Alcoran,
Chance it might be, that such a thing had the luck to come first, to prepossess and forestal us, to get our favour when there was no body else to sue for it;
Chance it might be, that such a thing had the luck to come First, to prepossess and forestal us, to get our favour when there was no body Else to sue for it;
Were there but one object represented to the faculty, one Christ, one holiness, one salvation, the receiving him would be any thing rather than Choice;
Were there but one Object represented to the faculty, one christ, one holiness, one salvation, the receiving him would be any thing rather than Choice;
but express'd in St. Matt. NONLATINALPHABET, which of the two will ye, &c. 2. The Competitors, Barabbas and Christ. 3. The choice it self, not only preferring one before t'other, non hunc, sed, but 1. absolutely rejecting of one, non hunc, not this man;
but expressed in Saint Matt., which of the two will you, etc. 2. The Competitors, Barabbas and christ. 3. The choice it self, not only preferring one before tother, non hunc, sed, but 1. absolutely rejecting of one, non hunc, not this man;
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In the words under the notion of the Choice, you may please to take notice of these severals: 1. A Competition precedaneous to this Choice, presumed here,
In the words under the notion of the Choice, you may please to take notice of these severals: 1. A Competition precedaneous to this Choice, presumed Here,
the Barabbas becomes a Barabbas indeed, according to the origination of the name, a son of a father, a beloved son in whom they are well pleased, a chosen vessel of their honour,
the Barabbas becomes a Barabbas indeed, according to the origination of the name, a son of a father, a Beloved son in whom they Are well pleased, a chosen vessel of their honour,
as an act of the Jews choice, of their absolute inconditionate decree, their loving of Barabbas, and hating of Jesus, not before they had done either good or evil,
as an act of the jews choice, of their absolute inconditionate Decree, their loving of Barabbas, and hating of jesus, not before they had done either good or evil,
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and feared, and hated, the most odious, unpardonable, unsufferable neighbour, grievous unto us even to behold, Wisd. 2.15. Innocence is become the most uncomely degenerous quality, vertue the most envious, censorious thing;
and feared, and hated, the most odious, unpardonable, unsufferable neighbour, grievous unto us even to behold, Wisdom 2.15. Innocence is become the most uncomely degenerous quality, virtue the most envious, censorious thing;
or reproach our madnesses, and in the Wisemans phrase, upbraid our ways, and reprove our thoughts, he that hath no sins to qualifie him for our acquaintance, no oaths, no ribaldry to make him good company, none of the compliances or vices of the times to commend him to our friendship, at least to our pardon, none of that new kind of popularity of being as debauch'd and profestly vitious as other men, shall be supected,
or reproach our Madnesses, and in the Wiseman's phrase, upbraid our ways, and reprove our thoughts, he that hath no Sins to qualify him for our acquaintance, no Oaths, no ribaldry to make him good company, none of the compliances or vices of the times to commend him to our friendship, At least to our pardon, none of that new kind of popularity of being as debauched and professedly vicious as other men, shall be suspected,
but an innocent Christ, or any of his making, one that comes from Heaven to us, upon errands of holiness, of reformation, that by authority of his doctrine and example would put vice out of countenance, discover our follies,
but an innocent christ, or any of his making, one that comes from Heaven to us, upon errands of holiness, of Reformation, that by Authority of his Doctrine and Exampl would put vice out of countenance, discover our follies,
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Barabbas may be releas'd, the vilest wretch in the world, one that was attach'd for robbery, and for insurrection, may become the peoples Favourite, be pitied and pleaded for, and absolutely pardon'd:
Barabbas may be released, the Vilest wretch in the world, one that was attached for robbery, and for insurrection, may become the peoples Favourite, be pitied and pleaded for, and absolutely pardoned:
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THIS passage of Story not unagreeable to the time (every day of Lent being a NONLATINALPHABET to the Passion-week) hath much of the present humour of the World in it,
THIS passage of Story not unagreeable to the time (every day of Lent being a to the Passion-week) hath much of the present humour of the World in it,
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not any things esteemable or desireable in themselves, no not so much as to flesh and bloud, till a habit and custom hath smoothed them to our throats, sweetened them to our palats, disguised their horrour,
not any things esteemable or desirable in themselves, no not so much as to Flesh and blood, till a habit and custom hath smoothed them to our throats, sweetened them to our palates, disguised their horror,
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The oaths, that all the importunity of our weekly Sermons turn'd into Satyrs against that sin, cannot either steal or beg from us, what gain or profit do they afford us? which of our senses do they entertain, which of our faculties do they court? an empty, profitless, temptationless sin, sensuality only to the devil-part in us, fumed out of hell into our mouths in a kind of hypochondriacal fit,
The Oaths, that all the importunity of our weekly Sermons turned into Satyrs against that since, cannot either steal or beg from us, what gain or profit do they afford us? which of our Senses do they entertain, which of our faculties do they court? an empty, profitless, temptationless since, sensuality only to the devil-part in us, fumed out of hell into our mouths in a kind of hypochondriacal fit,
the best quality that it can pretend to, is that that Hierocles of old mentions with indignation, NONLATINALPHABET, to fill up the vacuities of the speech, to express and man a rage, i. e. to act a mad man the more perfectly.
the best quality that it can pretend to, is that that Hierocles of old mentions with Indignation,, to fill up the Vacuities of the speech, to express and man a rage, i. e. to act a mad man the more perfectly.
And of him that hath in his time sworn over all the hairs of his head, I would still ask but this one question, NONLATINALPHABET, what fruit had he then of this sin, (then,
And of him that hath in his time sworn over all the hairs of his head, I would still ask but this one question,, what fruit had he then of this since, (then,
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what advantageth it, to gain the whole world, and lose his own soul? 'twere more to his purpose to demand, what advantageth it him to gain not one atome,
what advantageth it, to gain the Whole world, and loose his own soul? 'twere more to his purpose to demand, what advantageth it him to gain not one atom,
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or most diminutive part of the world, not the least acquisition of any thing desirable even to the carnal man, satisfactory to any part of his appetite, save that in a manner Platonick, designless love of sinning,
or most diminutive part of the world, not the least acquisition of any thing desirable even to the carnal man, satisfactory to any part of his appetite, save that in a manner Platonic, designless love of sinning,
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and ruining his own soul, and yet to do that as sure, as if he had Satans totum hoc, his whole Exchequer of wealth and honour in exchange for it? I shall rather add, what shall that man give in exchange for his soul to get it back again, which he hath parted with so cheap without any barter, sold it for nought and taken no mony for it, in the Psalmists phrase,
and ruining his own soul, and yet to do that as sure, as if he had Satan totum hoc, his Whole Exchequer of wealth and honour in exchange for it? I shall rather add, what shall that man give in exchange for his soul to get it back again, which he hath parted with so cheap without any barter, sold it for nought and taken no money for it, in the Psalmists phrase,
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and observe the Tekel in the wall over against it, how light and kexy and impertinent a sin this is, to hear that any body should be damn'd for it in another world, part with such treasures for such trifles, make such African voyages, carry out the substantial commodities of a good land,
and observe the Tekel in the wall over against it, how Light and kexy and impertinent a since this is, to hear that any body should be damned for it in Another world, part with such treasures for such trifles, make such African voyages, carry out the substantial commodities of a good land,
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and yet 'twould grieve one more, that this sin should glitter in a Protestant Court, become part of the gallantry and civility of the place, I and defame and curse our Armies, that the improsperousness, ruin, perhaps NONLATINALPHABET, of a whole Kingdom should be imputable to one such sin,
and yet 'twould grieve one more, that this since should glitter in a Protestant Court, become part of the gallantry and civility of the place, I and defame and curse our Armies, that the improsperousness, ruin, perhaps, of a Whole Kingdom should be imputable to one such since,
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'Twere the Justest thing in the world, that he, that upon my present instance, (this more than NONLATINALPHABET, second admonition) will not now vow to part for ever with this one sin,
'Twere the Justest thing in the world, that he, that upon my present instance, (this more than, second admonition) will not now Voelli to part for ever with this one since,
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and so absolutely gainless to himself in his vilest capacity, even as a sensual brute, should never be admitted within these doors again, never be preach'd to more, never be consider'd as a Christian so much as in profession, that will part with his true Christ or Jesus, rather than with the Names of them to blaspheme by;
and so absolutely gainless to himself in his Vilest capacity, even as a sensual brutus, should never be admitted within these doors again, never be preached to more, never be considered as a Christian so much as in profession, that will part with his true christ or jesus, rather than with the Names of them to Blaspheme by;
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That he should be delivered up to Satan, as the primitive Offenders were, NONLATINALPHABET, to be corporally tormented by him, NONLATINALPHABET, to the tearing that foul tongue, that noisome piece of flesh out of his mouth, that by that means at least, NONLATINALPHABET, he may be disciplin'd or taught not to blaspheme.
That he should be Delivered up to Satan, as the primitive Offenders were,, to be corporally tormented by him,, to the tearing that foul tongue, that noisome piece of Flesh out of his Mouth, that by that means At least,, he may be disciplined or taught not to Blaspheme.
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whether of the eye, the libidinous look, that men are so hardly perswaded to believe to be a sin, ( i. e. in effect, that Christ forbad any thing under that phrase of looking in a Woman to lust ) or whether that of the tongue that oris stuprum, unsavoury discourse, rotten, putrid, noisome conversation, which makes it so absurd for that man ever to pray, (to bless God in the Church, with that part that was so polluted in the Chamber) or whether the grosser sin, the making the members of Christ members of a Harlot, (meant by the Apostle as an huge expression, members of a Swine, a Toad, had been nothing to it) what is this,
whither of the eye, the libidinous look, that men Are so hardly persuaded to believe to be a since, (i. e. in Effect, that christ forbade any thing under that phrase of looking in a Woman to lust) or whither that of the tongue that oris stuprum, unsavoury discourse, rotten, putrid, noisome Conversation, which makes it so absurd for that man ever to pray, (to bless God in the Church, with that part that was so polluted in the Chamber) or whither the grosser since, the making the members of christ members of a Harlot, (meant by the Apostle as an huge expression, members of a Swine, a Toad, had been nothing to it) what is this,
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but a Barabbas still, a Robber in competition with Christ for that body, which is, saith the Apostle, for the Lord, and not for fornication, 1 Cor. 6.13.
but a Barabbas still, a Robber in competition with christ for that body, which is, Says the Apostle, for the Lord, and not for fornication, 1 Cor. 6.13.
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A vile infamous crime, that staies not, for the most part, for its hell, its punishment in another world, meets with its Limbo, its Tophet here, torments and curses enough in this life,
A vile infamous crime, that stays not, for the most part, for its hell, its punishment in Another world, meets with its Limbo, its Tophet Here, torments and curses enough in this life,
'Tis worth observing in the New Testament, that the Name of Idolatry, not often mention'd there, doth most times very probably denote this sin of uncleanness or carnality ;
It's worth observing in the New Testament, that the Name of Idolatry, not often mentioned there, does most times very probably denote this since of uncleanness or carnality;
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and I would to God my auditory would be perswaded, thus to keep themselves from Idols, to flie from this kind of Idolatry, that mens natures have a thousand times more temptations to,
and I would to God my auditory would be persuaded, thus to keep themselves from Idols, to fly from this kind of Idolatry, that men's nature's have a thousand times more temptations to,
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believe me, there is not a sin more incompetible with the Gospel-mercy, a more unreconcileable rival of all godliness, a greater waster of conscience, griever and quencher of the Spirit, a more perfect piece of Atheism,
believe me, there is not a since more incompetible with the Gospel mercy, a more unreconcilable rival of all godliness, a greater waster of conscience, griever and quencher of the Spirit, a more perfect piece of Atheism,
Remember the fierce judgment in Shittim, Numb. 25. upon the peoples joyning to Baal Peor, that filthy heathenish Idol, expounded ver. 1. by committing whoredom with the daughters of Moab ;
remember the fierce judgement in Shittim, Numb. 25. upon the peoples joining to Baal Peor, that filthy Heathenish Idol, expounded for. 1. by committing whoredom with the daughters of Moab;
or because the matter required such a• expiation, must be hang'd up against the Sun, that the anger of the Lord might be turned away from Israel, (and I believe 'twould pose a man to give any reason why this sin (of adultery at least) in this Land,
or Because the matter required such a• expiation, must be hanged up against the Sun, that the anger of the Lord might be turned away from Israel, (and I believe 'twould pose a man to give any reason why this since (of adultery At least) in this Land,
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as well as stealing of a trifle, should not be awarded in the style of that text with hanging up against the Sun ) and the command there, is to them in place of Judicature to see the execution of the Law against them, Slay you every one his men, ver. 5. But this is a Judaical outdated punishment among us,
as well as stealing of a trifle, should not be awarded in the style of that text with hanging up against the Sun) and the command there, is to them in place of Judicature to see the execution of the Law against them, Slay you every one his men, ver. 5. But this is a Judaical outdated punishment among us,
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and it hath been the cunning of Satan that it should be so, who having prospered so far for his Clients, would not be quiet till he had gotten all kind of restraint or discouragement of this sin to be so too, till he had made the foulest incest a far cheaper sin and safer possession,
and it hath been the cunning of Satan that it should be so, who having prospered so Far for his Clients, would not be quiet till he had got all kind of restraint or discouragement of this since to be so too, till he had made the Foulest Incest a Far cheaper since and safer possession,
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by a kind of national custom, the only infamous person, and the Barabbas that robb'd him, punished only with that curse in the Gospel, of having all men speak well of him.
by a kind of national custom, the only infamous person, and the Barabbas that robbed him, punished only with that curse in the Gospel, of having all men speak well of him.
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and our ferventest prayers from their NONLATINALPHABET, from working any saving miracles upon a Land. I wish there were now no more Barabbas 's amongst us, a canvassing against Christ,
and our ferventest Prayers from their, from working any Saving Miracles upon a Land. I wish there were now no more Barabbas is among us, a Canvassing against christ,
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Your Hearing, which is mostly the fairest part of you, what is it but as of a Rhetor at a Desk, to commend or dislike, the same which you have as well for the Stage as the Pulpit, a Plaudite or an Hiss ;
Your Hearing, which is mostly the Fairest part of you, what is it but as of a Rhetor At a Desk, to commend or dislike, the same which you have as well for the Stage as the Pulpit, a Plaudite or an Hiss;
yet what cold addresses, what wandering eyes and thoughts, what irreverent negligent motions, what yawning instead of sighing out our parts of it, what absolute indifference,
yet what cold Addresses, what wandering eyes and thoughts, what irreverent negligent motions, what yawning instead of sighing out our parts of it, what absolute indifference,
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if God will take our own witness, whether we be heard or no? This want of ardency in us, this no-fire on our Altar of Incense, is certainly the thing that hath provoked God to deliver up our Liturgy to Satan, to oppose and malign, to calumniate and defame as at this day;
if God will take our own witness, whither we be herd or no? This want of ardency in us, this no-fire on our Altar of Incense, is Certainly the thing that hath provoked God to deliver up our Liturgy to Satan, to oppose and malign, to calumniate and defame as At this day;
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As for fasting, what is that but an empty, formal, unsignificant name? The scorn of the Pharisees twice a week, hath quite driven it out of our Calendar.
As for fasting, what is that but an empty, formal, unsignificant name? The scorn of the Pharisees twice a Week, hath quite driven it out of our Calendar.
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and then every of the contrary vices, nay the very Jewish or Heathen, the moral or natural mans vertues, that come short of that high Philosophy, are every one, the Barabbas in the Text, directly this Jewish choice;
and then every of the contrary vices, nay the very Jewish or Heathen, the moral or natural men Virtues, that come short of that high Philosophy, Are every one, the Barabbas in the Text, directly this Jewish choice;
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The Field, the Oxen, the Wife, are like the Barabbas here, not the reasons but excuses of their contempt, pretences only and opportunities of getting off more cleanly, more handsomely from Christ;
The Field, the Oxen, the Wife, Are like the Barabbas Here, not the Reasons but excuses of their contempt, pretences only and opportunities of getting off more cleanly, more handsomely from christ;
and melt him by that artifice, rather than break him, ruine him, damn him by any other, what doth he but prefer his own revengeful lust, that hellish piece of sensuality, that food for the Wolf, the Vultur, the Salamander, the Devil in him, directly before the commands, not only counsels of Christ? and so Non hunc, sed Barabbam, a Barabbas is still the Choice,
and melt him by that artifice, rather than break him, ruin him, damn him by any other, what does he but prefer his own revengeful lust, that hellish piece of sensuality, that food for the Wolf, the Vulture, the Salamander, the devil in him, directly before the commands, not only Counsels of christ? and so Non hunc, sed Barabbam, a Barabbas is still the Choice,
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but it seems, we Gentiles too, the natural man receives not the things of the Spirit, whether the graces or the promises, NONLATINALPHABET, he receives them not, not only that he cannot attain to them,
but it seems, we Gentiles too, the natural man receives not the things of the Spirit, whither the graces or the promises,, he receives them not, not only that he cannot attain to them,
for that is said in the latter words, neither can he know them, but NONLATINALPHABET, he receives them not, will not accept them when they are offer'd,
for that is said in the latter words, neither can he know them, but, he receives them not, will not accept them when they Are offered,
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This is a Mystery of hell, let us view it a while, and to that end consider Christ, in the two main parts of him, in which he shines most illustrious towards us, His graces and his promises, the diet all the year long for his servants,
This is a Mystery of hell, let us view it a while, and to that end Consider christ, in the two main parts of him, in which he shines most illustrious towards us, His graces and his promises, the diet all the year long for his Servants,
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For the former of these, for grace, the Bridegrooms feast, Luke 14. which so many were bid to, see there what difficulty there is, to bring men to it, not one comes on the first invitation,
For the former of these, for grace, the Bridegrooms feast, Lycia 14. which so many were bid to, see there what difficulty there is, to bring men to it, not one comes on the First invitation,
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when it makes toward our souls, when by the preaching of the word powerfully applied, with an [ Awake thou that sleepest, and arise from the dead ] and [ O consider this, ye that forget God,
when it makes towards our Souls, when by the preaching of the word powerfully applied, with an [ Awake thou that Sleepest, and arise from the dead ] and [ Oh Consider this, you that forget God,
] when by ••e message of that Angel come up close to us, the Holy Ghost begins to overshadow and beget Christ in us, that procreative light of Heaven darting its beams,
] when by ••e message of that Angel come up close to us, the Holy Ghost begins to overshadow and beget christ in us, that procreative Light of Heaven darting its beams,
and my last end be like his, let me have a shower of sanctity, a Clinicks baptism, some good wholsome wishes or ejaculations to bathe me before my last journy,
and my last end be like his, let me have a shower of sanctity, a Clinics Baptism, Some good wholesome wishes or ejaculations to bathe me before my last journey,
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an Elias's fiery Chariot of zeal then to hurry me to Heaven, sed noli m•dò, Lord none of this purity yet, the NONLATINALPHABET, in Eunapius, the danger of being all soul, all holiness all heavenly mindedness so early, is a sad frightfull thing for a young Courtier, a young Souldier, a young Academick,
an Elias's fiery Chariot of zeal then to hurry me to Heaven, sed noli m•dò, Lord none of this purity yet, the, in Eunapius, the danger of being all soul, all holiness all heavenly Mindedness so early, is a sad frightful thing for a young Courtier, a young Soldier, a young Academic,
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for any that are under the age, or not come to the infirmities of the Clinic• in the Primitive Church, (those that would not be Baptiz'd till they were ready to die,
for any that Are under the age, or not come to the infirmities of the Clinic• in the Primitive Church, (those that would not be Baptized till they were ready to die,
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and so were literally NONLATINALPHABET, baptiz'd for dead, then, and not till then, desired to be baptized.) Holiness is a dull melancholy thing, fit only for a hypocondriack to be entertain'd with.
and so were literally, baptized for dead, then, and not till then, desired to be baptised.) Holiness is a dull melancholy thing, fit only for a hypochondriac to be entertained with.
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Thus when the crest-faln Israelites were to be redeemed from an Aegypt to a Canaan, they cry out upon Moses and Aaron, Exod. 5. chide with their Saviours, abomine their Deliverers;
Thus when the crestfallen Israelites were to be redeemed from an Egypt to a Canaan, they cry out upon Moses and Aaron, Exod 5. chide with their Saviors, abomine their Deliverers;
thus the harrast degenerous emasculate slave is offended with a Jubilee, a manumission, servitude is his sensuality, he will not go out free, brings his ear to his Master and desires to be bored thorow it, that he may be a slave for ever.
thus the harassed degenerous emasculate slave is offended with a Jubilee, a manumission, servitude is his sensuality, he will not go out free, brings his ear to his Master and Desires to be bored thorough it, that he may be a slave for ever.
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Once more, thus the man possess'd with no less than a legion of Devils, casting him sometime into the fire, sometime into the water, tearing him till he foameth again, is passionately faln in love with that legion, hath not the patience to be rid of these Devils;
Once more, thus the man possessed with no less than a legion of Devils, casting him sometime into the fire, sometime into the water, tearing him till he foameth again, is passionately fallen in love with that legion, hath not the patience to be rid of these Devils;
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yet even there, is an inlet for Ambition, though not for lust, a liableness to the filthiness of the spirit, though not of the flesh, or else Lucifer had still stood Favourite, could never have forfeited that state of bliss.
yet even there, is an inlet for Ambition, though not for lust, a liableness to the filthiness of the Spirit, though not of the Flesh, or Else Lucifer had still stood Favourite, could never have forfeited that state of bliss.
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to sanctifie or dispossess me before my time? torment me by delivering me from the Tormentor, disease by curing, poyson me by thy balm or balsome, wound me by thy mollifying plaisters, condemn me to Hell by bringing me into a sight of Heaven? thus when the Beloved comes and knocks at the door of the espoused soul, Open to me my sister, my love, and there waits without doors most unseasonably and beyond all patience, till his head be fill'd with the dew,
to sanctify or dispossess me before my time? torment me by delivering me from the Tormentor, disease by curing, poison me by thy balm or balsome, wound me by thy mollifying plasters, condemn me to Hell by bringing me into a sighed of Heaven? thus when the beloved comes and knocks At the door of the espoused soul, Open to me my sister, my love, and there waits without doors most unseasonably and beyond all patience, till his head be filled with the due,
how can I put it on? I have washed my feet, how shall I defile them? I have put off righteousness like a garment, denudated my self of all that looks like holiness,
how can I put it on? I have washed my feet, how shall I defile them? I have put off righteousness like a garment, denudated my self of all that looks like holiness,
and all the wooings of the true-beloved, cannot give me patience to put it on again, I have wash'd my feet in m•e or ink, douz'd my carnal affections in all the vileness of the world,
and all the wooings of the true-beloved, cannot give me patience to put it on again, I have washed my feet in m•e or ink, douzed my carnal affections in all the vileness of the world,
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and how shall I defile them with grace, pollute them with chastity, defame or profane them with any thoughts of holiness? thus doth the swine wash her self in the mire,
and how shall I defile them with grace, pollute them with chastity, defame or profane them with any thoughts of holiness? thus does the Swine wash her self in the mire,
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the linner never so well pleased, as when he is given up to all vile affections, the offers of Christ, the importunities of grace, go for the only oppression,
the linner never so well pleased, as when he is given up to all vile affections, the offers of christ, the importunities of grace, go for the only oppression,
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And non hunc again, as that signifies the promises which Christ brought with him, though those promises be of all that is valuable to immortal souls, of nothing but Heaven and bliss, non hunc, none of Christ when he comes but a Herald of these.
And non hunc again, as that signifies the promises which christ brought with him, though those promises be of all that is valuable to immortal Souls, of nothing but Heaven and bliss, non hunc, none of christ when he comes but a Herald of these.
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so shall we see and praise the power and seasonable bounty of our Deliverer, and ascribe unto him (as our only tribute) the honour, the glory, the power, the praise, the might, the majesty, the dominion, which through all Ages of the world have been given to him that sitteth on the Throne, to the holy Spirit,
so shall we see and praise the power and seasonable bounty of our Deliverer, and ascribe unto him (as our only tribute) the honour, the glory, the power, the praise, the might, the majesty, the dominion, which through all Ages of the world have been given to him that Sitteth on the Throne, to the holy Spirit,
1. This bliss is of a new spiritual making, (and that is one reason why we despise the Promises) consists in the vision of God, contemplation of heavenly excellencies, nothing of the Turkish carnal Paradise in it, nothing that this flesh and bloud, the habitual sinner can tell what to make of.
1. This bliss is of a new spiritual making, (and that is one reason why we despise the Promises) consists in the vision of God, contemplation of heavenly excellencies, nothing of the Turkish carnal Paradise in it, nothing that this Flesh and blood, the habitual sinner can tell what to make of.
Men naturally cannot understand any thing but by phantasms, and those still mixing in the contemplation of God, make men phansie God NONLATINALPHABET, with matter and corpulency;
Men naturally cannot understand any thing but by phantasms, and those still mixing in the contemplation of God, make men fancy God, with matter and corpulency;
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I would to God we had some such engine, or crane, or pully to elevate our fansies, to make it possible to think any thing pleasure which is not corpulent and carnal.
I would to God we had Some such engine, or crane, or Pulley to elevate our fancies, to make it possible to think any thing pleasure which is not corpulent and carnal.
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witness Epicurus himself, who though he were under those pains of Strangury and Dysentery that were not capable of increase, of which, it seems by Laertius, he died,
witness Epicurus himself, who though he were under those pains of Strangury and Dysentery that were not capable of increase, of which, it seems by Laertius, he died,
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Poor short-sighted creatures ▪ who cannot see a hand-breadth before us, like Socinus, huge enemies of Prescience, will not allow it possible for God himself to see any future, farther than he hath decreed and determin'd it.
Poor shortsighted creatures ▪ who cannot see a handbreadth before us, like Socinus, huge enemies of Prescience, will not allow it possible for God himself to see any future, farther than he hath decreed and determined it.
and to that end, letting blood to a deliquium, which Hippocrates resolves so necessary to abate the NONLATINALPHABET, the high, full, athletick health, that is so dangerous in his Aphorisms;
and to that end, letting blood to a deliquium, which Hippocrates resolves so necessary to abate the, the high, full, athletic health, that is so dangerous in his Aphorisms;
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THE EIGHTH, Being a Lent SERMON at Oxford, A. D. 1645. ACTS 24.25. And as he reasoned of righteousness, and temperance, and judgment to come, Felix trembled.
THE EIGHTH, Being a Lent SERMON At Oxford, A. D. 1645. ACTS 24.25. And as he reasoned of righteousness, and temperance, and judgement to come, Felix trembled.
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And the success it met with among the Auditors, the trembling of one heathen Officer that was at it, is intirely the consideration that commended it to me at this time, in hope it might help to perform that strange work, beget a spiritual palsie or soul-quake in the Christian sinner, that wor•er kind of Heathen, at the repetition.
And the success it met with among the Auditors, the trembling of one heathen Officer that was At it, is entirely the consideration that commended it to me At this time, in hope it might help to perform that strange work, beget a spiritual palsy or soul-quake in the Christian sinner, that wor•er kind of Heathen, At the repetition.
There's matter enough, God knows, of trembling abroad, (though there were never a judgment to come ) to put us all into Belshazzars paralytick posture (the countenance changed, the thoughts troubled, the joints or the loins loosed, and the knees smiting against one another ) and we bear it with a strange constancy, continue still in as perfect an unconcern'd tranquillity,
There's matter enough, God knows, of trembling abroad, (though there were never a judgement to come) to put us all into Belshazzars paralytic posture (the countenance changed, the thoughts troubled, the Joints or the loins loosed, and the knees smiting against one Another) and we bear it with a strange constancy, continue still in as perfect an unconcerned tranquillity,
the Jonas that is gone down to sleep in the sides of the Ship, and is the cause of all this tempest, must not be awaked after all these billows, our lethargick habits of sin not disturbed, only a few cowardly Mariners may be allowed to pray every man to his God, and that's the utmost that all these prodigies of vengeance can extort from us.
the Jonah that is gone down to sleep in the sides of the Ship, and is the cause of all this tempest, must not be awaked After all these billows, our lethargic habits of since not disturbed, only a few cowardly Mariners may be allowed to pray every man to his God, and that's the utmost that all these prodigies of vengeance can extort from us.
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You will therefore give me leave to count it a prize, that I have here found a clap of thunder, that could awake somebody, a Sermon that set one Felix a trembling;
You will Therefore give me leave to count it a prize, that I have Here found a clap of thunder, that could awake somebody, a Sermon that Set one Felix a trembling;
And as he reasoned of, &c. In the Words I shall but observe, 1. The matter of St. Pauls Sermon, righteousness and temperance, and judgment to come.
And as he reasoned of, etc. In the Words I shall but observe, 1. The matter of Saint Paul's Sermon, righteousness and temperance, and judgement to come.
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and that you shall see in the verse precedent, to be the Faith of Christ. 2. In relation to the prime Auditor, Felix, whether as an Officer of Caesars, or as a Heathen, or as one peculiarly guilty of these sins to which the discourse is accommodated.
and that you shall see in the verse precedent, to be the Faith of christ. 2. In Relation to the prime Auditor, Felix, whither as an Officer of Caesars, or as a Heathen, or as one peculiarly guilty of these Sins to which the discourse is accommodated.
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I begin first with the matter, consider'd absolutely, righteousness, &c. Three grand particulars, which though they are Common places and vulgar themes, may yet have leave to give you divertisements awhile.
I begin First with the matter, considered absolutely, righteousness, etc. Three grand particulars, which though they Are Common places and Vulgar themes, may yet have leave to give you divertisements awhile.
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The NONLATINALPHABET, whether justice, or righteousness in the front, (if you had the Fathers wish, to see and hear S. Paul in the Pulpit, a pressing at large what you have here only in brachygraphy) would look very sternly upon the most unrighteous oppressions of the many;
The, whither Justice, or righteousness in the front, (if you had the Father's wish, to see and hear S. Paul in the Pulpit, a pressing At large what you have Here only in brachygraphy) would look very sternly upon the most unrighteous oppressions of the many;
but of the credit also, the reputation of wisdom, yea and of vertue too; the only honourable handsom quality, that all our respects and estimations are paid to;
but of the credit also, the reputation of Wisdom, yea and of virtue too; the only honourable handsome quality, that all our respects and estimations Are paid to;
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that new body of morality, that instead of the old out-dated despised rules of justice and uprightness, hath set up that one beloved law of self-preservation, (that other Antipheron in the Rhetoricks, that always seeth his own picture before him,
that new body of morality, that instead of the old outdated despised rules of Justice and uprightness, hath Set up that one Beloved law of self-preservation, (that other Antipheron in the Rhetorics, that always sees his own picture before him,
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if the cure be wrought, what matter is it whether it be by God, or the Devil?) in stead of the comfort of a pure immaculate conscience, the pleasure of satisfaction of having outwitted and over-reach'd our Brethren;
if the cure be wrought, what matter is it whither it be by God, or the devil?) in stead of the Comfort of a pure immaculate conscience, the pleasure of satisfaction of having outwitted and overreached our Brothers;
O! 'tis a fatal character of an accursed rebellious people, when in the Prophets stile, he that abstaineth from evil, maketh himself a prey, when all those generous Christian vertues of meekness, and innocence, and charity, and not retaliating to enemies, shall become both undoing and scandalous qualities, a lawful prize for every Harpy to seize on,
OH! it's a fatal character of an accursed rebellious people, when in the prophets style, he that abstaineth from evil, makes himself a prey, when all those generous Christian Virtues of meekness, and innocence, and charity, and not retaliating to enemies, shall become both undoing and scandalous qualities, a lawful prize for every Harpy to seize on,
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if sincerity, and uprightness, and dove-like innocence (those good natured rarities that our Saviour could not behold without loving the owner of them,
if sincerity, and uprightness, and dovelike innocence (those good natured rarities that our Saviour could not behold without loving the owner of them,
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if he were alive again, venture another martyrdom to replant among his Athenians ) may this first point of St. Paul's Sermon be for ever a ringing in your ears, NONLATINALPHABET, of righteousness, and a thundering judgment to come, for all those that are not edified by that doctrine.
if he were alive again, venture Another martyrdom to replant among his Athenians) may this First point of Saint Paul's Sermon be for ever a ringing in your ears,, of righteousness, and a thundering judgement to come, for all those that Are not edified by that Doctrine.
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2. For Temperance, or, as the word NONLATINALPHABET, both here and elsewhere, more properly signifies, Continence, and command of passions and lusts, the NONLATINALPHABET, the mastery over a mans self :
2. For Temperance, or, as the word, both Here and elsewhere, more properly signifies, Continence, and command of passion and Lustiest, the, the mastery over a men self:
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if not their passions) before bestiality and villany, before the NONLATINALPHABET, the infamous affections which nature itself hath reproach'd and branded, that the preserving our bodies the temples of the holy Ghost, may be but as creditable a thing,
if not their passion) before bestiality and villainy, before the, the infamous affections which nature itself hath reproached and branded, that the preserving our bodies the Temples of the holy Ghost, may be but as creditable a thing,
as any of those NONLATINALPHABET, noon-day Devils, in Gregentius phrase, those impudencies, that have put off the vail, that are become so daring and confident, fornication, adultery, uncleanness, i. e.
as any of those, noonday Devils, in Gregentius phrase, those impudencies, that have put off the Vail, that Are become so daring and confident, fornication, adultery, uncleanness, i. e.
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in the New Testament dialect, NONLATINALPHABET, outlared abominable idolatries ; that chastity may be kept in some countenance, not pass either for such a strange,
in the New Testament dialect,, outlared abominable idolatries; that chastity may be kept in Some countenance, not pass either for such a strange,
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Beloved, there was once a piece of discipline in the Church of God, of sending the Devil into such swine, of delivering up the incontinent to Satans smart, his real corporeal stripes,
beloved, there was once a piece of discipline in the Church of God, of sending the devil into such Swine, of delivering up the incontinent to Satan smart, his real corporeal stripes,
and after, this smart was commuted for shame, casting them out of the Church, out of the society of all civil men, NONLATINALPHABET, that they might be ashamed.
and After, this smart was commuted for shame, casting them out of the Church, out of the society of all civil men,, that they might be ashamed.
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Continence was recommended to Christians, not only among the NONLATINALPHABET and NONLATINALPHABET, the venerable and the pure, but the NONLATINALPHABET and NONLATINALPHABET, lovely and commendable, Phil. 4. Embraced by men of quality upon the same motives, on which now all the contrary vices are taken up, in adoration to that great Idol, Civility and Reputation; Vertue was then the more splendid title, the more courtly name;
Continence was recommended to Christians, not only among the and, the venerable and the pure, but the and, lovely and commendable, Philip 4. Embraced by men of quality upon the same motives, on which now all the contrary vices Are taken up, in adoration to that great Idol, Civility and Reputation; Virtue was then the more splendid title, the more courtly name;
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And 'tis none of the meanest sins and plagues, provocations and vengeances of this Kingdom, that the measure of honour and gallantry among us, is taken from fools and mad-men,
And it's none of the Meanest Sins and plagues, provocations and vengeances of this Kingdom, that the measure of honour and gallantry among us, is taken from Fools and madmen,
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the three degrees of the new-fashion'd Excommunication, are denounced and executed, like the Athenian Ostracism, upon the several gradations of that vertue;
the three Degrees of the new-fashioned Excommunication, Are denounced and executed, like the Athenian Ostracism, upon the several gradations of that virtue;
The purity of the body, the Tongue, the Eye, have a kind of Nidui, Cherem and Scamatha proportioned to them, no man is civil enough for ordinary converse, till he hath renounced such pusillanimous innocencies,
The purity of the body, the Tongue, the Eye, have a kind of Nidui, Cherem and Scamatha proportioned to them, no man is civil enough for ordinary converse, till he hath renounced such pusillanimous Innocencies,
and brought forth fruits worthy of that repentance, a whole Knight errantry in that sin, confession with the mouth, glorying of their masculine enterprizes (enough to fill a Romance) and even martyrdom it self,
and brought forth fruits worthy of that Repentance, a Whole Knight errantry in that since, Confessi with the Mouth, glorying of their masculine Enterprises (enough to fill a Romance) and even martyrdom it self,
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and many sad encounters, and real hellish sufferings in that service, and all this penance, of the least to expiate the crime of bashfulness, to reconcile the modest Puny, to make him fit for society with men.
and many sad encounters, and real hellish sufferings in that service, and all this penance, of the least to expiate the crime of bashfulness, to reconcile the modest Puny, to make him fit for society with men.
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I remember a conceit of Herodotus, when the Greeks besieged Troy, he believes Helena was in Aegypt, because otherwise had she been in the City, they would certainly have deliver'd her up, and saved themselves:
I Remember a conceit of Herodotus, when the Greeks besieged Troy, he believes Helena was in Egypt, Because otherwise had she been in the city, they would Certainly have Delivered her up, and saved themselves:
than part with a lust, And yet to the shame of us Christians, when Gods judgments make such direful approaches to us on this great quarrel for our vile,
than part with a lust, And yet to the shame of us Christians, when God's Judgments make such direful Approaches to us on this great quarrel for our vile,
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and reproachful lusts, when a black grim cloud •ngs just over our heads, gather'd from the vapours, which this one dung-hill hath exhaled, (as Rome, they say,
and reproachful Lustiest, when a black grim cloud •ngs just over our Heads, gathered from the vapours, which this one dunghill hath exhaled, (as Room, they say,
3. For judgment to come, 1. That there is such a thing. 2. That it descends to such mean particulars as justice and continence, I cannot but in passing be your Remembrancer.
3. For judgement to come, 1. That there is such a thing. 2. That it descends to such mean particulars as Justice and continence, I cannot but in passing be your Remembrancer.
and stops, and encumbrances of honesty and direct dealing, when he is come to a contemning that pedantry of justice, of observation of Oaths, that shall interpose so uncivilly to resist his thrift and advancement in the world, believe it, the minae vatum, the news of the judgment to come, in the Preachers mouth, will be under an heavy suspicion of fraud and cheat,
and stops, and encumbrances of honesty and Direct dealing, when he is come to a contemning that pedantry of Justice, of observation of Oaths, that shall interpose so uncivilly to resist his thrift and advancement in the world, believe it, the minae vatum, the news of the judgement to come, in the Preachers Mouth, will be under an heavy suspicion of fraud and cheat,
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Now the covetous worldling is that Jew, whose soul being gone down into the bowels of the earth, NONLATINALPHABET, in Diodorus his phrase, to an eternal drudgery in the gold-mineral, is out of the reach of sounds from Heaven, out of the awe, or noise of thunderbolts.
Now the covetous worldling is that Jew, whose soul being gone down into the bowels of the earth,, in Diodorus his phrase, to an Eternal drudgery in the gold-mineral, is out of the reach of sounds from Heaven, out of the awe, or noise of thunderbolts.
The Mammonist is in your danger, at your mercy to turn Atheist, whensoever you bid him, whensoever the lure of Gold shall be at leisure to tempt him, ready to renounce all hope, all fear of another world, whensoever your goods are so put within his reach, that an easie perjury will bring them into his Inventory.
The Mammonist is in your danger, At your mercy to turn Atheist, whensoever you bid him, whensoever the lure of Gold shall be At leisure to tempt him, ready to renounce all hope, all Fear of Another world, whensoever your goods Are so put within his reach, that an easy perjury will bring them into his Inventory.
And for the lusts of the flesh, 'twas Aristotles observation, that they are NONLATINALPHABET, they debauch and corrupt our principles, they send up more heathen fumes into the brain,
And for the Lustiest of the Flesh, 'twas Aristotle observation, that they Are, they debauch and corrupt our principles, they send up more heathen fumes into the brain,
and to have a God then, would destroy their game, and therefore they pitcht upon the Sun, NONLATINALPHABET, that they might be Atheists all night, and then they take it out to purpose, NONLATINALPHABET, (as St. Basil saith of the Gluttons fasts) revenging themselves on their Day-devotions by their Night-revels, never acknowledge a God,
and to have a God then, would destroy their game, and Therefore they pitched upon the Sun,, that they might be Atheists all night, and then they take it out to purpose,, (as Saint Basil Says of the Gluttons fasts) revenging themselves on their Day-devotions by their Night-revels, never acknowledge a God,
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He that hath once transformed himself into that swine, hath his Optick Nerves so chang'd in his forehead, that (as Plut. observes of that creature) he never sees Heaven again, till he be laid on his back.
He that hath once transformed himself into that Swine, hath his Optic Nerves so changed in his forehead, that (as Plutarch observes of that creature) he never sees Heaven again, till he be laid on his back.
the powerfull'st means that were ever afforded for the casting such Devils out of a Kingdom, are debauch'd into matter of improvement and heightning of the humour,
the Powerfullest means that were ever afforded for the casting such Devils out of a Kingdom, Are debauched into matter of improvement and heightening of the humour,
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I mean, those judgments from Heaven upon a vitious Generation, that would have inspired a Colony of Scythians with some piety, by a strange kind of Antiperistasis, or contrary working, have made men more profane,
I mean, those Judgments from Heaven upon a vicious Generation, that would have inspired a Colony of Scythians with Some piety, by a strange kind of Antiperistasis, or contrary working, have made men more profane,
the storm so close over our heads, that in other Kingdoms they say sets them a ringing bells, shooting guns, lifting up voices to break and dissolve the cloud that threatens them, hath set us upon the same design by oaths and blasphemies,
the storm so close over our Heads, that in other Kingdoms they say sets them a ringing Bells', shooting guns, lifting up voices to break and dissolve the cloud that threatens them, hath Set us upon the same Design by Oaths and Blasphemies,
and (being himself a complete Convert, sufficiently approved to Satan) to confirm and strengthen those puny Brethren, that are not arrived to the accursed measure of that fulness, fit them with Machiavels capacity for vast undertakings, by that excellent quality of being wicked enough, the want of which, saith he, hath been the undoing of the world.
and (being himself a complete Convert, sufficiently approved to Satan) to confirm and strengthen those puny Brothers, that Are not arrived to the accursed measure of that fullness, fit them with Machiavels capacity for vast undertakings, by that excellent quality of being wicked enough, the want of which, Says he, hath been the undoing of the world.
The thunder about our ears that could teach the most barbarous Nations to believe and tremble, the breaking in of the Lions that disciplin'd the Assyrians in Samaria to seek out instruction in the manner of the God of the land, 2 Kings 17. Gods using us as the Physician, in the Epigram, did the Lethargick Patient, putting a Lunatick into the same room with him, to dry-beat us, is possible, into sense and life again:
The thunder about our ears that could teach the most barbarous nations to believe and tremble, the breaking in of the Lions that disciplined the Assyrians in Samaria to seek out instruction in the manner of the God of the land, 2 Kings 17. God's using us as the physician, in the Epigram, did the Lethargic Patient, putting a Lunatic into the same room with him, to dry-beat us, is possible, into sense and life again:
and raised up his eyes to an acknowledgment of him that liveth for ever, Dan. 4. have, God knows, wrought the quite contrary on us, wasted the seeds of natural piety within us, erected Academies of Atheism, endowed them with Schools and Professours, where the art of it may be learned at a reasonable rate;
and raised up his eyes to an acknowledgment of him that lives for ever, Dan. 4. have, God knows, wrought the quite contrary on us, wasted the seeds of natural piety within us, erected Academies of Atheism, endowed them with Schools and Professors, where the art of it may be learned At a reasonable rate;
a young sinner of an ordinary capacity, may within a few months observation, set up Atheist for himself, prophane, scoff at the Clergy, be very keen and witty upon Scripture, have exceptions against the Service of the Church,
a young sinner of an ordinary capacity, may within a few months observation, Set up Atheist for himself, profane, scoff At the Clergy, be very keen and witty upon Scripture, have exceptions against the Service of the Church,
He that at the breaking in of this torrent of misery upon the land, had but walk'd in the counsel of the •ngodly, was but upon probation and deliberation whether he should be wicked or no;
He that At the breaking in of this torrent of misery upon the land, had but walked in the counsel of the •ngodly, was but upon probation and deliberation whither he should be wicked or no;
that after some months, when the waters began to turn into blood, was yet advanced to a moderate proficiency, a standing in the way of sinners, and found it but an uneasie wearisome posture, a standing upon thorns or flints;
that After Some months, when the waters began to turn into blood, was yet advanced to a moderate proficiency, a standing in the Way of Sinners, and found it but an uneasy wearisome posture, a standing upon thorns or flints;
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in cathedrâ, as a seat of state, prophanes with a better grace than he can do any thing else, is become a considerable person upon that one account, is valued among Lookers on, by that only excellency;
in cathedrâ, as a seat of state, profanes with a better grace than he can do any thing Else, is become a considerable person upon that one account, is valued among Lookers on, by that only excellency;
and in cathedrâ again, as a Professors chair, a Doctor of that black faculty, ready to entertain Clients, to gather Disciples, to set up an Independent Church of rational Blasphemers,
and in cathedrâ again, as a Professors chair, a Doctor of that black faculty, ready to entertain Clients, to gather Disciples, to Set up an Independent Church of rational Blasphemers,
And shall not God visit for this? shall he not be avenged on such a Nation as this? A wonderful and horrible thing is wrought in the land, the judgments that were sent to awake, have numni'd and petrefied us, the fire in the bowels of this earth of ours, hath turn'd us into perfect quarry and mine,
And shall not God visit for this? shall he not be avenged on such a nation as this? A wondered and horrible thing is wrought in the land, the Judgments that were sent to awake, have numnied and petrefied us, the fire in the bowels of this earth of ours, hath turned us into perfect quarry and mine,
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But besides these Atheists of the first magnitude, other inferiour pretenders there are, that cannot shake off all apprehensions of all judgment to come, but yet upon distant tamer principles, can do Satans business as well;
But beside these Atheists of the First magnitude, other inferior pretenders there Are, that cannot shake off all apprehensions of all judgement to come, but yet upon distant tamer principles, can do Satan business as well;
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or if the breaches of the First Table may be brought in collaterally under that head ▪ yet for these venial defailances against the Second, this toy of circumventing our brethren, of defiling the flesh, (as its consequent in S. Jude, speaking evil of dignities ) Christ came to make expiation for such, not to receive bills of indictment against them, to be their Priest, but not their Judge.
or if the Breaches of the First Table may be brought in collaterally under that head ▪ yet for these venial defailance against the Second, this toy of circumventing our brothers, of defiling the Flesh, (as its consequent in S. U^de, speaking evil of dignities) christ Come to make expiation for such, not to receive bills of indictment against them, to be their Priest, but not their Judge.
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NONLATINALPHABET, The faith on Christ, the phrase that some nice Observers have laid such weight on, to denote the special act of justifying faith, as 'tis and affiance on Christ;
, The faith on christ, the phrase that Some Nicaenae Observers have laid such weight on, to denote the special act of justifying faith, as it's and affiance on christ;
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and some have affirm'd, destructive and pernicious to salvation) are here brought in by S. Paul, (I hope not impertinently) under this head, justice, and continence, and judgment to come, parts of a Sermon of the faith on Christ.
and Some have affirmed, destructive and pernicious to salvation) Are Here brought in by S. Paul, (I hope not impertinently) under this head, Justice, and continence, and judgement to come, parts of a Sermon of the faith on christ.
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So 1 Cor. where St. Paul had fasten'd his determination, chap. 2. to know nothing among them but Jesus Christ, and him crucified, in the very next chap. he charges them with sins of carnality, strife, envying•, factions ;
So 1 Cor. where Saint Paul had fastened his determination, chap. 2. to know nothing among them but jesus christ, and him Crucified, in the very next chap. he charges them with Sins of carnality, strife, envying•, factions;
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The grace of God that bringeth salvation to all men, hath appeared, NONLATINALPHABET, the Catholick salvifick grace, be it Christ himself, or the Gospel of Christ;
The grace of God that brings salvation to all men, hath appeared,, the Catholic salvific grace, be it christ himself, or the Gospel of christ;
and the end of this Epiphany follows, NONLATINALPHABET, to discipline, or to teach us, that denying ungodliness and worldly lusts, we should live soberly and righteously, the very vertues in this Text, with the addition of one transcendent one,
and the end of this Epiphany follows,, to discipline, or to teach us, that denying ungodliness and worldly Lustiest, we should live soberly and righteously, the very Virtues in this Text, with the addition of one transcendent one,
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We expect other manner of doctrines from him, doctrines of liberty, Jubilee and manumission, (as the merit and acquisition of his sufferings) of security and protection from sin, that a little carnality shall not hurt us, of freeing us from this bondage to obediences, at least, from any judgment to come, for such errors as these, that flesh and blood makes so necessary and incorrigible:
We expect other manner of doctrines from him, doctrines of liberty, Jubilee and manumission, (as the merit and acquisition of his sufferings) of security and protection from since, that a little carnality shall not hurt us, of freeing us from this bondage to obediences, At least, from any judgement to come, for such errors as these, that Flesh and blood makes so necessary and incorrigible:
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We have generally a smoother scheme of Christianity than Salvian dream'd of, in his [ Quid est fides, nisi praeceptis Christi obedire? ] What is is Faith,
We have generally a smoother scheme of Christianity than Salvian dreamed of, in his [ Quid est fides, nisi praeceptis Christ Obedire? ] What is is Faith,
but obedience to the commands of Christ? ] The necessity of purifying, or mortifying of lusts, goes for an heresie of this nicer Age, which must superadd works to faith, our own obedience to the righteousness of Christ,
but Obedience to the commands of christ? ] The necessity of purifying, or mortifying of Lustiest, Goes for an heresy of this Nicer Age, which must superadd works to faith, our own Obedience to the righteousness of christ,
The truth is, the doctrine we have now in hand, if believed and obey'd, is so certainly destructive of the Devils kingdom (and none other so certain but this) that you cannot blame Satan and his instruments, to cry it down as the vilest heresie in the world.
The truth is, the Doctrine we have now in hand, if believed and obeyed, is so Certainly destructive of the Devils Kingdom (and none other so certain but this) that you cannot blame Satan and his Instruments, to cry it down as the Vilest heresy in the world.
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He may hope for some tolerable quarter from any other principles, especially from those of the Solifidian and Fiduciary, brave, delicate, inoffensive doctrines, that have nothing in them contrary to passions,
He may hope for Some tolerable quarter from any other principles, especially from those of the Solifidian and Fiduciary, brave, delicate, inoffensive doctrines, that have nothing in them contrary to passion,
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And though it pleases God, by the power of his Grace to preserve some men, that have imbibed these principles, from those NONLATINALPHABET, in Epiphaniu• 's phrase, those streams of brimstone, that naturally flow from such mines as these, I mean from the pernicious and poysonous effects of them,
And though it Pleases God, by the power of his Grace to preserve Some men, that have imbibed these principles, from those, in Epiphaniu• is phrase, those streams of brimstone, that naturally flow from such mines as these, I mean from the pernicious and poisonous effects of them,
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though some that conceive obedience unnecessary to justification, live very strict and gracious lives in spight of all those advantages and encouragements to the contrary,
though Some that conceive Obedience unnecessary to justification, live very strict and gracious lives in spite of all those advantages and encouragements to the contrary,
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and to look no further than the glass, and those foul selves which that reflects unto us, The cause of God, and the faith of Christ, of which we are seriously such Champions, is I fear as much dishonoured and renounced by our faithless, apostate, atheistical actions, by our hellish oaths and imprecations, (that pultroon sin, that second part of Aegyptian plague of frogs and lice, and locusts, the basest that ever had the honour to blast a Royal Army, that casts us into such Epileptick fits, such impure foamings at the mouth,
and to look no further than the glass, and those foul selves which that reflects unto us, The cause of God, and the faith of christ, of which we Are seriously such Champions, is I Fear as much dishonoured and renounced by our faithless, apostate, atheistical actions, by our hellish Oaths and imprecations, (that pultroon since, that second part of Egyptian plague of frogs and lice, and Locusts, the Basest that ever had the honour to blast a Royal Army, that Cast us into such Epileptic fits, such impure foamings At the Mouth,
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in a word, by our going on in such sins, against which the denunciation is most punctual, that they which do these things shall never enter into the kingdom of Heaven, and yet flattering our selves, that we shall not fail to enter,
in a word, by our going on in such Sins, against which the denunciation is most punctual, that they which do these things shall never enter into the Kingdom of Heaven, and yet flattering our selves, that we shall not fail to enter,
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And therefore as it is the mercy of the Apostle thus to disabuse his besotted Corinthians, [ know ye not ] and [ be not deceived ] neither Fornicators,
And Therefore as it is the mercy of the Apostle thus to disabuse his besotted Corinthians, [ know you not ] and [ be not deceived ] neither Fornicators,
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'tis the scandal rather and reproach of Christianity in Julian, NONLATINALPHABET, security, and protection, and place of confidence from Christ to the most polluted villain, the defamation of Constantine in Zosimus, that he turn'd Christian,
it's the scandal rather and reproach of Christianity in Julian,, security, and protection, and place of confidence from christ to the most polluted villain, the defamation of Constantine in Zosimus, that he turned Christian,
No, the only safe medicinal course is, to apply corrosives and causticks, the terrours of the Lord, and the consuming fire of the Lord, the judgment to come, when any mortified flesh is to be gotten out;
No, the only safe medicinal course is, to apply corrosives and caustics, the terrors of the Lord, and the consuming fire of the Lord, the judgement to come, when any mortified Flesh is to be got out;
and so suffer that sin upon my splendid Neighbour, that my charity requires me to rebuke in any meaner person, this is the unjustest rudeness in the world, the most treacherous sensless compliance, the most barbarous civility, cruel mercy, the telling him in effect, that he is too great to be cured;
and so suffer that since upon my splendid Neighbour, that my charity requires me to rebuke in any meaner person, this is the unjustest rudeness in the world, the most treacherous senseless compliance, the most barbarous civility, cruel mercy, the telling him in Effect, that he is too great to be cured;
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this, saith Procopius, is the saluting by the way, which Elisha forbids Gehazi, and Christ the Disciples, the one when he went to cure, the other to preach;
this, Says Procopius, is the saluting by the Way, which Elisha forbids Gehazi, and christ the Disciples, the one when he went to cure, the other to preach;
and 'tis his observation there, that such civilities NONLATINALPHABET, keep Preachers from working any miracles, the gentle handling of the great mans sins, is many times the damning of him, and debauching all the neighbourhood;
and it's his observation there, that such civilities, keep Preachers from working any Miracles, the gentle handling of the great men Sins, is many times the damning of him, and debauching all the neighbourhood;
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If in meer charity to some Auditors I imitate my Saviour, and tell you of woes even under a Saviour, of casting into utter darkness where the worm never dieth,
If in mere charity to Some Auditors I imitate my Saviour, and tell you of woes even under a Saviour, of casting into utter darkness where the worm never Dieth,
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of an horrendum est, what a fearful thing it is to fall into Gods hands, and be ground to powder, by that fall, if I bring out all those Topicks of so true,
of an horrendum est, what a fearful thing it is to fallen into God's hands, and be ground to powder, by that fallen, if I bring out all those Topicks of so true,
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and withall such amazing Rhetorick, with [ who can dwell with everlasting burnings ? ] and all little enough to rouze you out of that dead prodigious sleep of sin, to retrench the fury of one riotous lust,
and withal such amazing Rhetoric, with [ who can dwell with everlasting burnings? ] and all little enough to rouse you out of that dead prodigious sleep of since, to retrench the fury of one riotous lust,
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I beseech you tell me, is there ever a judgement to come, ever an account to be given for moral vertues? Do you so much as fear, that for every unclean embrace,
I beseech you tell me, is there ever a judgement to come, ever an account to be given for moral Virtues? Do you so much as Fear, that for every unclean embrace,
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for every contumelious rude address to the throne of grace, every base contempt of that majesty that fills this place, God shall one day call you into judgement? if you do,
for every contumelious rude address to the throne of grace, every base contempt of that majesty that fills this place, God shall one day call you into judgement? if you do,
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that it may be reconcilable with Gallantry, to fear him that can cast both body and soul into hell, and put you in mind of that, which perhaps you have not considered, that you are not Atheists enough, to stand out those terrours when they begin to come close up to you, in a death-bed-clap of thunder:
that it may be reconcilable with Gallantry, to Fear him that can cast both body and soul into hell, and put you in mind of that, which perhaps you have not considered, that you Are not Atheists enough, to stand out those terrors when they begin to come close up to you, in a death-bed-clap of thunder:
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because he saw hell below him, but chose to die rather than adventure to fall into that place of horrour, that his attached conscience had prepared for him;
Because he saw hell below him, but chosen to die rather than adventure to fallen into that place of horror, that his attached conscience had prepared for him;
but withall, a more inauspicious prognostick, a sound of a Trumpet to that last more fatal Day, with an Arise thou dementate sinner and come to judgment ;
but withal, a more inauspicious prognostic, a found of a Trumpet to that last more fatal Day, with an Arise thou dementate sinner and come to judgement;
When all our most bloudy sufferings and more bloudy sins got together into one Akeldama or Tophet, shall prove but an adumbration of that heavier future doom,
When all our most bloody sufferings and more bloody Sins god together into one Akeldama or Tophet, shall prove but an adumbration of that Heavier future doom,
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after which we shall do that to some purpose, which we do now but like beginners, by way of essay, curse God and die, suffer and blaspheme, blaspheme and suffer for ever.
After which we shall do that to Some purpose, which we do now but like beginners, by Way of essay, curse God and die, suffer and Blaspheme, Blaspheme and suffer for ever.
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or as the Original hath it, NONLATINALPHABET, Heb. 6.1. the doctrine of the beginning of Christ, the laws of the NONLATINALPHABET, or initiation of a heathen Convert, the elements of his Catechism, they are in that place, Heb. 6.2. 1. Repentance from dead works. And 2. Faith towards God. 3. Resurrection. And 4. Eternal judgment :
or as the Original hath it,, Hebrew 6.1. the Doctrine of the beginning of christ, the laws of the, or initiation of a heathen Convert, the elements of his Catechism, they Are in that place, Hebrew 6.2. 1. Repentance from dead works. And 2. Faith towards God. 3. Resurrection. And 4. Eternal judgement:
and believe me, for him that thus comes unto God out of his animal heathen unregenerate life, NONLATINALPHABET, the Catalogue of the necessariò credenda, is not over large, he must believe that God is,
and believe me, for him that thus comes unto God out of his animal heathen unregenerate life,, the Catalogue of the necessariò credenda, is not over large, he must believe that God is,
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and that he is a rewarder, Heb. 11.6. this, and it seems no more but this, is the minimum quod sic, the summ of the faith, without which 'tis impossible to please him :
and that he is a rewarder, Hebrew 11.6. this, and it seems no more but this, is the minimum quod sic, the sum of the faith, without which it's impossible to please him:
Christian Religion was res simplicissima, a plain Religion without contentions or intricacies, and Epiphanius of the primitive times, that NONLATINALPHABET & NONLATINALPHABET, divided the Church into its true and erroneous members, Impiety the only Heretick, good life the orthodox professour.
Christian Religion was Rest simplicissima, a plain Religion without contentions or intricacies, and Epiphanius of the primitive times, that &, divided the Church into its true and erroneous members, Impiety the only Heretic, good life the orthodox professor.
and the Holy Ghost, those one and three Authors of our Religion, into which we are baptized (and those few other branches of that faith) the judgment to come, and the practice of Christian vertues in the elevated Christian pitch, is the prime, if not only necessary.
and the Holy Ghost, those one and three Authors of our Religion, into which we Are baptised (and those few other branches of that faith) the judgement to come, and the practice of Christian Virtues in the elevated Christian pitch, is the prime, if not only necessary.
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yet sure, not to serve his carnal mind, to purge his spleen, to provoke his choler, to break communions, to dilapidate that peace, that charity, that Christ, beyond all other inheritances, bequeathed to his disciples.
yet sure, not to serve his carnal mind, to purge his spleen, to provoke his choler, to break communions, to dilapidate that peace, that charity, that christ, beyond all other inheritances, bequeathed to his Disciples.
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and I shall never lead you into any confounding depths or mazes, divert you one minute by a walk in the gallery, from that more Christian imployment and task in the workhouse:
and I shall never led you into any confounding depths or mazes, divert you one minute by a walk in the gallery, from that more Christian employment and task in the workhouse:
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This Felix is to be met with in our books, presented to us on a double view of Tacitus and Josephus; Tacitus renders him an Eques Romanus, that Claudius had sent Procurator of Judaea, to manage it for a time,
This Felix is to be met with in our books, presented to us on a double view of Tacitus and Josephus; Tacitus renders him an Eques Romanus, that Claudius had sent Procurator of Judaea, to manage it for a time,
and then see the difference of an Apostolick Preacher, from Tertullus the Rhetor, the one at his humble address and acknowledgment of the obligations that the whole Nation had received from this most excellent Felix, ver.
and then see the difference of an Apostolic Preacher, from Tertullus the Rhetor, the one At his humble address and acknowledgment of the obligations that the Whole nation had received from this most excellent Felix, ver.
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Josephus he looks nearer into his actions, and finds him a tyrannical usurper of another mans wife, Drusilla seduced to his bed from her husband Azys the King of the Emess•ni. And then the Sermon of the faith on Christ presently lets loose at this adulterous couple;
Josephus he looks nearer into his actions, and finds him a tyrannical usurper of Another men wife, Drusilla seduced to his Bed from her husband Azys the King of the Emess•ni. And then the Sermon of the faith on christ presently lets lose At this adulterous couple;
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This will certainly teach the Preacher, the combatant of the Lord, the NONLATINALPHABET, the regular manner of his duelling with sin, not the NONLATINALPHABET, wounding the empty air, lashing those sins or sinners, that are out of reach of his stripes,
This will Certainly teach the Preacher, the combatant of the Lord, the, the regular manner of his duelling with since, not the, wounding the empty air, lashing those Sins or Sinners, that Are out of reach of his stripes,
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the first, that a man dares attempt the loving, and saving of his brother, when he shall endanger being cursed and hat•d for it, sacrifice your opinion to your health, your kindness to your souls;
the First, that a man dares attempt the loving, and Saving of his brother, when he shall endanger being cursed and hat•d for it, sacrifice your opinion to your health, your kindness to your Souls;
that of Prosperum & felix scelus virtus vocatur, whether the great laws of Vertue and Vice, be not by some Politici, taken out of the Ephemerides, nothing decreed honest,
that of Prosperum & felix scelus virtus vocatur, whither the great laws of Virtue and Vice, be not by Some Politici, taken out of the Ephemerides, nothing decreed honest,
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but what we can prognosticate succesful, the [ victa Catoni ] the liking that cause which the heavens do not smile on, is a piece of Philosophical sullenness, which we have not yet learn'd of Christ;
but what we can prognosticate successful, the [ Conquered Catoni ] the liking that cause which the heavens do not smile on, is a piece of Philosophical sullenness, which we have not yet learned of christ;
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What is this, but as Saint Bernard complains in his time, that those images had the most hearty adorations performed to them, which had most of the gold and gemms about them;
What is this, but as Saint Bernard complains in his time, that those Images had the most hearty adorations performed to them, which had most of the gold and gems about them;
because we see him in danger of crucifying, tear our Gospels, and run out with horrour, assoon as we come to the 26. of Mat. The multitude with swords and staves for to take him ? Was the Cause of God worth the charge and pains of killing men formerly,
Because we see him in danger of crucifying, tear our Gospels, and run out with horror, As soon as we come to the 26. of Mathew The multitude with swords and staves for to take him? Was the Cause of God worth the charge and pains of killing men formerly,
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as that of suffering for or with Christ? NONLATINALPHABET, [ Behold, we count them happy that suffer, ] was Gospel in Saint James his days, Chap. 5.11. (the NONLATINALPHABET denotes the state of the NONLATINALPHABET, the dead Saints in their countrey of Vision,
as that of suffering for or with christ?, [ Behold, we count them happy that suffer, ] was Gospel in Saint James his days, Chap. 5.11. (the denotes the state of the, the dead Saints in their country of Vision,
and Jesus sitting ) the state of suffering is a state of bliss, I may add a superiour degree of a glorified state, a more than NONLATINALPHABET, a dignity above that Orbe that the Angels move in;
and jesus sitting) the state of suffering is a state of bliss, I may add a superior degree of a glorified state, a more than, a dignity above that Orb that the Angels move in;
For, they for want of Bodies are deprived of the honour of suffering, all that they aspire to, is but to be our Seconds, our Assistants in this combate;
For, they for want of Bodies Are deprived of the honour of suffering, all that they aspire to, is but to be our Seconds, our Assistants in this combat;
and now, for no other crime but that, is a strugling under the pangs and agonies of a bitter combate with the ingratefull'st children under Heaven? the Church of England, I mean, which whosoever hath learning and temper enough to understand, knows to be the brightest image of primitive purity, the most perfect conjuncture of the most ancient and most holy Faith, that for these twelve hundred years any man ever had the honour of defending, or suffering for.
and now, for no other crime but that, is a struggling under the pangs and agonies of a bitter combat with the ingratefull'st children under Heaven? the Church of England, I mean, which whosoever hath learning and temper enough to understand, knows to be the Brightest image of primitive purity, the most perfect conjuncture of the most ancient and most holy Faith, that for these twelve hundred Years any man ever had the honour of defending, or suffering for.
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And should the provocations of an ungracious people the not valuing or not walking worthy of the treasures here reserv'd, the rude continued iniquities of our holy things, tempt God to deliver it up,
And should the provocations of an ungracious people the not valuing or not walking worthy of the treasures Here reserved, the rude continued iniquities of our holy things, tempt God to deliver it up,
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The Turks having conquer'd and torn out of the Christians hands the places of the Birth and passion of Christ, did after this way of Logick, infer that God had judg'd the cause for Mahomet against Christ;
The Turks having conquered and torn out of the Christians hands the places of the Birth and passion of christ, did After this Way of Logic, infer that God had judged the cause for Mahomet against christ;
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and Trajan could ask the primitive Martyr Ignatius, Et nos non tibi videmur NONLATINALPHABET, &c. Have not we as much of God in us as you, who prosper by the help of our deities against our enemies? Let me purloin or borrow this heathen piece out of your hands,
and Trajan could ask the primitive Martyr Ignatius, Et nos non tibi videmur, etc. Have not we as much of God in us as you, who prosper by the help of our deities against our enemies? Let me purloin or borrow this heathen piece out of your hands,
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and I shall be able to give you an antienter piece in exchange for it, a thorough Christian Resolution of abiding by God, of approving our selves to Heaven,
and I shall be able to give you an ancienter piece in exchange for it, a thorough Christian Resolution of abiding by God, of approving our selves to Heaven,
and to our own breasts, whatsoever it costs us, of venturing the Ermins fate (the very Hunters hand, rather than foul her body) the pati, & mori posse, the passive as well as the active courage, which will bear us up through all difficulties, bring us days of refreshment here,
and to our own breasts, whatsoever it costs us, of venturing the Ermins fate (the very Hunters hand, rather than foul her body) the pati, & Mori posse, the passive as well as the active courage, which will bear us up through all difficulties, bring us days of refreshment Here,
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I might do it again by telling you of the dreadful majesty that dwells in this house, the designation of it to be a house of Prayer to all people, a place of crying mightily to the Lord at such times as these:
I might do it again by telling you of the dreadful majesty that dwells in this house, the designation of it to be a house of Prayer to all people, a place of crying mightily to the Lord At such times as these:
should I let loose a whole hour on this theme in this place, 'twould be but too perfect a parallel of Saint Pauls discourse of chastity before Felix, which in any reason ought to set many of my Auditors a trembling, but it seems we have not yet sufferings enough to do so:
should I let lose a Whole hour on this theme in this place, 'twould be but too perfect a parallel of Saint Paul's discourse of chastity before Felix, which in any reason ought to Set many of my Auditors a trembling, but it seems we have not yet sufferings enough to do so:
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and there is one particular behind that will rescue you from this uneasie subject, the manner of Saint Pauls handling this theme, by way of reasoning. And when he reasoned, &c. The importance of this reasoning I shall but name to you, which I conceive to be, 1. The proposing to a very Heathens consideration, the equity and reasonableness that there should be a judgment to come, to recompence the unjust and incontinent person.
and there is one particular behind that will rescue you from this uneasy Subject, the manner of Saint Paul's handling this theme, by Way of reasoning. And when he reasoned, etc. The importance of this reasoning I shall but name to you, which I conceive to be, 1. The proposing to a very heathens consideration, the equity and reasonableness that there should be a judgement to come, to recompense the unjust and incontinent person.
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And 2. the charging home to each sinners heart, the extream unreasonableness, that for so poor advantages as either of those sins bring in to any man, he should think fit to venture that dismal payment in another world.
And 2. the charging home to each Sinners heart, the extreme unreasonableness, that for so poor advantages as either of those Sins bring in to any man, he should think fit to venture that dismal payment in Another world.
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and act that really which the Rabbins feign of the Child Moses, prefer the coal of fire before the ingot of gold, chop it into your mouths and so singe your tongue, not to make you stammer with him,
and act that really which the Rabbis feign of the Child Moses, prefer the coal of fire before the ingot of gold, chop it into your mouths and so sing your tongue, not to make you stammer with him,
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and so scorned, so without all honour in your sufferings, as having but your petitions granted you, advanced to your vengeance as to your preferment, optantibus ipsis, whilst Heaven was look'd on as a troublesome impertinent suiter,
and so scorned, so without all honour in your sufferings, as having but your petitions granted you, advanced to your vengeance as to your preferment, optantibus Ipse, while Heaven was looked on as a troublesome impertinent suitor,
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But before you do so, if it be possible give one vital spring, and if but for Pythagoras's [ NONLATINALPHABET ] for the reverence, (if not the charity) for the honour and awe you owe to your own souls,
But before you do so, if it be possible give one vital spring, and if but for Pythagoras's [ ] for the Reverence, (if not the charity) for the honour and awe you owe to your own Souls,
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if not to save them, yet to save your credits in the world, to manifest that you are not such abject fools, retract your choice, call back the hostages you have given to Satan,
if not to save them, yet to save your credits in the world, to manifest that you Are not such abject Fools, retract your choice, call back the hostages you have given to Satan,
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Poor Dives, if he had but a Messenger, would long since have sent you a hideous report and admonition, that whatever it cost you, you should not venture coming to that place of torments;
Poor Dives, if he had but a Messenger, would long since have sent you a hideous report and admonition, that whatever it cost you, you should not venture coming to that place of torments;
Which God of his infinite mercy grant us all, for his Son Jesus sake whom he hath thus raised. To whom with the Father, and the Holy Ghost be ascribed,
Which God of his infinite mercy grant us all, for his Son jesus sake whom he hath thus raised. To whom with the Father, and the Holy Ghost be ascribed,
as on this day, raised up his Son Jesus, will vouchsafe to send him into every of our hearts, to bless us, to bless this accursed, miserable Kingdom, this shaking, palsie Church, this broken State, this unhappy Nation, this every poor sinner soul, by turning all,
as on this day, raised up his Son jesus, will vouchsafe to send him into every of our hearts, to bless us, to bless this accursed, miserable Kingdom, this shaking, palsy Church, this broken State, this unhappy nation, this every poor sinner soul, by turning all,
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'Twere then but reason that you would give your souls unto God, to purchase it, that you would set a turning, a purifying, when the same compendium renders you pure, and blest together,
'Twere then but reason that you would give your Souls unto God, to purchase it, that you would Set a turning, a purifying, when the same compendium renders you pure, and blessed together,
The very Heathens, saith Saint Austine, had a great design upon one treasure that they found they had lost, used all means they could think would contribute toward the recovery of it;
The very heathens, Says Saint Augustine, had a great Design upon one treasure that they found they had lost, used all means they could think would contribute towards the recovery of it;
and cruelty, all the diseases, that the Heathens fear had deified, and in the midst of these, a present, instant blessedness, and I shall certainly defie them all;
and cruelty, all the diseases, that the heathens Fear had deified, and in the midst of these, a present, instant blessedness, and I shall Certainly defy them all;
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and capable of some return toward blessedness again, fulfil you my joy. Away with those objections and prejudices we have to repentance, that 'tis a rugged, thorny, galling way, a dull, melancholy, joyless state, what ever you can miss, what ever quarrel in it, 'twill be abundantly repair'd and satisfied in this one of blessedness ;
and capable of Some return towards blessedness again, fulfil you my joy. Away with those objections and prejudices we have to Repentance, that it's a rugged, thorny, galling Way, a dull, melancholy, joyless state, what ever you can miss, what ever quarrel in it, it'll be abundantly repaired and satisfied in this one of blessedness;
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if any spark of that Vestal flame, any aspiring to that which will ennoble and sublime your natures, any design on blessedness, behold and remember the turning in this Text;
if any spark of that Vestal flame, any aspiring to that which will ennoble and sublime your nature's, any Design on blessedness, behold and Remember the turning in this Text;
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but that only to those that come unto God by him, the pious disciple, and true Christian, the worshipper of God that doth his will, that 1. begs, and then, doth not resist, and grieve that Spirit of his, (as Heb. 5.9. he is authour of salvation, to whom? to all those that obey him ) he is [ able to save them ] as if Christ were not able to save any others, to give any other perseverance, ( as he could not do miracles in his own country, because of their unbelief. ) The truth is, his decree and oath hath mani•le• him, no• to work such miracles of mercies, prodigies of perseverance, for the profane impenitent, the either spiritual or carnal presumer.
but that only to those that come unto God by him, the pious disciple, and true Christian, the worshipper of God that does his will, that 1. begs, and then, does not resist, and grieve that Spirit of his, (as Hebrew 5.9. he is author of salvation, to whom? to all those that obey him) he is [ able to save them ] as if christ were not able to save any Others, to give any other perseverance, (as he could not do Miracles in his own country, Because of their unbelief.) The truth is, his Decree and oath hath mani•le• him, no• to work such Miracles of Mercies, prodigies of perseverance, for the profane impenitent, the either spiritual or carnal presumer.
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That double condition is indispensably required on our parts, to the obtaining of this grace, as you may see it in the Habenti dabitur, the parable of the talent: and Heb. 7.25. He is able to save them that come unto God by him, seeing he ever liveth to make intercession for them:
That double condition is indispensably required on our parts, to the obtaining of this grace, as you may see it in the Habenti dabitur, the parable of the talon: and Hebrew 7.25. He is able to save them that come unto God by him, seeing he ever lives to make Intercession for them:
And then, what proportion is there betwixt all these, and one such heroick excellency, of which the Philosopher can say, praise is too poor a reward for them, we count them blessed.
And then, what proportion is there betwixt all these, and one such heroic excellency, of which the Philosopher can say, praise is too poor a reward for them, we count them blessed.
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Other excellencies there are, that may set you out in the eyes of men, generosity, obligingness, wisdom, learning, courage, &c. and every of these can be thought fit to be some sober mans Idol.
Other excellencies there Are, that may Set you out in the eyes of men, generosity, obligingness, Wisdom, learning, courage, etc. and every of these can be Thought fit to be Some Sobrium men Idol.
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O let this Prodigal turn Preacher, (as such sometimes, when they have run out of all, are wont to do) I shall give him the Text, on which I shall be confident he will be very rhetorical, Return unto thy rest, O my soul.
Oh let this Prodigal turn Preacher, (as such sometime, when they have run out of all, Are wont to do) I shall give him the Text, on which I shall be confident he will be very rhetorical, Return unto thy rest, Oh my soul.
but old age and death-beds are not of so good assurance. There is but one principle, I say, of our perseverance to be depended on, that of Christs daily intercession for the true humble disciple, that his faith may not fail, and that Intercession an act of power in Christ, to give what he thus prayes for, All power is given unto me, and so in effect, a doing,
but old age and deathbeds Are not of so good assurance. There is but one principle, I say, of our perseverance to be depended on, that of Christ daily Intercession for the true humble disciple, that his faith may not fail, and that Intercession an act of power in christ, to give what he thus prays for, All power is given unto me, and so in Effect, a doing,
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but what a poor acquisition is that delight, to tempt thee out of blessedness, to rob thee of such inestimable treasures? A piteous exchange this, make the best of it:
but what a poor acquisition is that delight, to tempt thee out of blessedness, to rob thee of such inestimable treasures? A piteous exchange this, make the best of it:
when he hath most rest to set upon it, NONLATINALPHABET, saith Aristotle, the debauch't young man can entertain himself with such daring courageous hopes as these, NONLATINALPHABET,
when he hath most rest to Set upon it,, Says Aristotle, the debauched young man can entertain himself with such daring courageous hope's as these,,
that magical spell, that fastens us in a circle, (and then what ever we do there, the devil cannot approach us) is the very hope of the hypocrite in Job, and that hope as hypocritical as himself, perisheth, and vanisheth,
that magical spell, that fastens us in a circle, (and then what ever we do there, the Devil cannot approach us) is the very hope of the hypocrite in Job, and that hope as hypocritical as himself, Perishes, and Vanishes,
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than the •un-beams are profan'd by the dunghill which they shine on, or the gold by the •luttery it may be mixt with, that by the shield of the mother of heaven, what ever they did, they were NONLATINALPHABET, invisible to the Judge. No such comforts and hopes as these, of perseverance in sin, and favour with God at once, of making good our union with God,
than the •un-beams Are profaned by the dunghill which they shine on, or the gold by the •luttery it may be mixed with, that by the shield of the mother of heaven, what ever they did, they were, invisible to the Judge. No such comforts and hope's as these, of perseverance in since, and favour with God At once, of making good our Union with God,
as Marcus his Scholars in Irenaeus, pretended to, that by it they were NONLATINALPHABET, naturally spiritual, that all the debaucheries in the world could no more vitiate them,
as Marcus his Scholars in Irnaeus, pretended to, that by it they were, naturally spiritual, that all the debaucheries in the world could no more vitiate them,
You see from hence by way of result or corollary, what 'tis that our perseverance in the faith and favour of God, is imputable to, not any fatal contrivance for some special confidents, that their sins shall not be able to separate them, not any such NONLATINALPHABET,
You see from hence by Way of result or Corollary, what it's that our perseverance in the faith and favour of God, is imputable to, not any fatal contrivance for Some special confidents, that their Sins shall not be able to separate them, not any such,
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The impenitent unbeliever cannot have his portion in that, unless he would have Christ pray to damn him irreversibly, to keep him in his impenitence, to seal him up unto the day of perdition :
The impenitent unbeliever cannot have his portion in that, unless he would have christ pray to damn him irreversibly, to keep him in his impenitence, to seal him up unto the day of perdition:
but for them also that shall believe on me through their word ) a direct notation, who they are, that this daily intercession for keeping, for perseverance, belongs to, the believers, faithful disciples,
but for them also that shall believe on me through their word) a Direct notation, who they Are, that this daily Intercession for keeping, for perseverance, belongs to, the believers, faithful Disciples,
So that this Intercession of Christ, is apportion'd and adequate to the NONLATINALPHABET, proficients, those that are Believers already, Disciples, (or others to come, that shall be such,
So that this Intercession of christ, is apportioned and adequate to the, proficients, those that Are Believers already, Disciples, (or Others to come, that shall be such,
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not for immunity from temptations, for an impeccable state, but for a sufficiency of grace to keep, to sustain them in time of temptation, that they may be able to stand.
not for immunity from temptations, for an impeccable state, but for a sufficiency of grace to keep, to sustain them in time of temptation, that they may be able to stand.
yet our faith may not fail, Luke 22.32. Another copy of this intercession you have John 17. the whole chapter is a prescript form of it, a platform of what he now daily performs in heaven.
yet our faith may not fail, Lycia 22.32. another copy of this Intercession you have John 17. the Whole chapter is a prescript from of it, a platform of what he now daily performs in heaven.
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for those that are Believers, Christians already, that they may be preserved and kept in that state (as for Saint Peter in the time of shock, of tempest,
for those that Are Believers, Christians already, that they may be preserved and kept in that state (as for Saint Peter in the time of shock, of tempest,
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Then 2. By the descent of the holy Ghost ; (the first as the seed sown, the second as the rain and Sun-shine to bring it up) there is yet a third required for the earing and hardning of the corn, that of Gods giving increase, for the consummating this weighty affair,
Then 2. By the descent of the holy Ghost; (the First as the seed sown, the second as the rain and Sunshine to bring it up) there is yet a third required for the earing and hardening of the corn, that of God's giving increase, for the consummating this weighty affair,
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his intercession, powerful intercession at the right hand of God, (a consequent of Gods raising up his Son Jesus ) hath a main influence on turning first, and then justifying the ungodly: and so Heb. 7.25. Wherefore he is able to save them to the uttermost, NONLATINALPHABET, to save them for good and all, deliver them from all kind of assailants, from sin, from themselves, from wrath, from hell, though not absolutely all, yet those that come unto God by him, those that turn when he will have them turn, seeing he ever liveth to make intercession for them.
his Intercession, powerful Intercession At the right hand of God, (a consequent of God's raising up his Son jesus) hath a main influence on turning First, and then justifying the ungodly: and so Hebrew 7.25. Wherefore he is able to save them to the uttermost,, to save them for good and all, deliver them from all kind of assailants, from since, from themselves, from wrath, from hell, though not absolutely all, yet those that come unto God by him, those that turn when he will have them turn, seeing he ever lives to make Intercession for them.
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and Sacraments, that is ever to be hoped for to this end, to bless us, to turn us every one from our, &c. 3. The Resurrection hath to do in blessing, and turning, in respect of Christs Intercession, that prime act of his Melchisedech-priesthood, his powerful intercession, i. e. in effect, conferring of grace on us;
and Sacraments, that is ever to be hoped for to this end, to bless us, to turn us every one from our, etc. 3. The Resurrection hath to do in blessing, and turning, in respect of Christ Intercession, that prime act of his Melchisedech-priesthood, his powerful Intercession, i. e. in Effect, conferring of grace on us;
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and so you see the second ground of dependence, between the resurrection, and blessing, or turning. O that it might work its design upon us, that to day we would hear the voice, that cries so loud to us out of heaven, the last perhaps numerically, I am sure the last in specie or kind, the last artifice, this of the Word,
and so you see the second ground of dependence, between the resurrection, and blessing, or turning. Oh that it might work its Design upon us, that to day we would hear the voice, that cries so loud to us out of heaven, the last perhaps numerically, I am sure the last in specie or kind, the last artifice, this of the Word,
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but mighty through God, &c. you have then a second energy of his resurrection toward our turning, so great, that he that holds out against this method of power and grace,
but mighty through God, etc. you have then a second energy of his resurrection towards our turning, so great, that he that holds out against this method of power and grace,
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but any other way of making known the Gospel of Christ, the doctrine of the second Covenant) is call'd NONLATINALPHABET, 2 Cor. 3.8. the adminstration, or means of dispensing the Spirit to us, and the Sacrament NONLATINALPHABET, the communication of the bloud of Christ, yea and the censures, no carnal, weak, blunt weapons of our warfare, 2 Cor. 10.4.
but any other Way of making known thee Gospel of christ, the Doctrine of the second Covenant) is called, 2 Cor. 3.8. the administration, or means of dispensing the Spirit to us, and the Sacrament, the communication of the blood of christ, yea and the censures, no carnal, weak, blunt weapons of our warfare, 2 Cor. 10.4.
and the invisible grace of God to the orderly use of these, so far that the preaching of the Gospel (not only that manner of preaching among us, that hath gotten the monopoly of all the service of God into its Patent, the only thing that many of us pay all our devotion to;
and the invisible grace of God to the orderly use of these, so Far that the preaching of the Gospel (not only that manner of preaching among us, that hath got the monopoly of all the service of God into its Patent, the only thing that many of us pay all our devotion to;
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and the direct interpretation of the NONLATINALPHABET, then, and ever since then: To which if you please to add the promise of the annexion of the Spirit,
and the Direct Interpretation of the, then, and ever since then: To which if you please to add the promise of the annexion of the Spirit,
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and to it the consequent power, and necessity of preaching, administring Sacraments, governing, censuring, all which were the effects of the Holy Ghosts descending,
and to it the consequent power, and necessity of preaching, administering Sacraments, governing, censuring, all which were the effects of the Holy Ghosts descending,
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God having raised his Son by his Spirit, anointed him with that Spirit, to work the like miracles daily on our souls, in blessing, in turning every one, &c. and that is the first thing.
God having raised his Son by his Spirit, anointed him with that Spirit, to work the like Miracles daily on our Souls, in blessing, in turning every one, etc. and that is the First thing.
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If the Spirit of him that raised up Christ from the dead, dwell in you, he that raised up Christ, shall also quicken your mortal bodies by his Spirit that dwelleth in you, that Spirit of power by which Christ was raised out of the grave, is the very efficient of our turning, our new birth, the Author of our present blessedness, and the pledge of our future immortality;
If the Spirit of him that raised up christ from the dead, dwell in you, he that raised up christ, shall also quicken your Mortal bodies by his Spirit that dwells in you, that Spirit of power by which christ was raised out of the grave, is the very efficient of our turning, our new birth, the Author of our present blessedness, and the pledge of our future immortality;
1. The bestowing on us some part of that Spirit, by which Christ was raised out of the grave Consider Rom. 8. verse 11. and 'tis all that I shall say to you of that first particular.
1. The bestowing on us Some part of that Spirit, by which christ was raised out of the grave Consider Rom. 8. verse 11. and it's all that I shall say to you of that First particular.
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But to omit this, the special particulars wherein the resurrection of Christ, as our blesser, hath its influence on our turning, are briefly these three:
But to omit this, the special particulars wherein the resurrection of christ, as our blesser, hath its influence on our turning, Are briefly these three:
and the whole space betwixt this and Pentecost, and every Dominical in the year, for the gesture of standing in all their services, that no man might come near the earth, at the time that Christ rose from it, did certainly desire to enforce this moral on us, that our souls might now turn, and be blessed, rise and be conformed to the image of Christs resurrection; Blessed Lord!
and the Whole Molle betwixt this and Pentecost, and every dominical in the year, for the gesture of standing in all their services, that no man might come near the earth, At the time that christ rose from it, did Certainly desire to enforce this moral on us, that our Souls might now turn, and be blessed, rise and be conformed to the image of Christ resurrection; Blessed Lord!
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by the example of his powerful rising out of the grave, to preach to us the necessity of our shaking off the grave-cloths, that cadaverous, chill, noisome estate of sin, NONLATINALPHABET, to rise again with him;
by the Exampl of his powerful rising out of the grave, to preach to us the necessity of our shaking off the graveclothes, that cadaverous, chill, noisome estate of since,, to rise again with him;
So that in brief, the NONLATINALPHABET here, the raising up of Jesus, signifies the new state, to which Christ was inaugurate at his resurrection, and contains under it all the severals, of ascension, of sitting at the right hand of power, of the mission of the Holy Ghost,
So that in brief, the Here, the raising up of jesus, signifies the new state, to which christ was inaugurate At his resurrection, and contains under it all the severals, of Ascension, of sitting At the right hand of power, of the mission of the Holy Ghost,
but the consequent state after that rising, by the same proportion that NONLATINALPHABET, the new creation, and the being regenerate or born of God, signifie the state of Sonship, and not the act of begetting only;
but the consequent state After that rising, by the same proportion that, the new creation, and the being regenerate or born of God, signify the state of Sonship, and not the act of begetting only;
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The summ of this first prospect is briefly this, Th• •urning every one from his iniquities, wherein Christs blessing us consists, is his giving of grace sufficient to work an universal, sincere, impartial, thorough-change of every sinner, from all his reigning, wilful sins ;
The sum of this First prospect is briefly this, Th• •urning every one from his iniquities, wherein Christ blessing us consists, is his giving of grace sufficient to work an universal, sincere, impartial, thorough-change of every sinner, from all his reigning, wilful Sins;
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and sometimes a democracy, or popular state, a whole Aegypt full of locusts in one breast, a Gad, a troop or shole of sins, all leading us captive to their shambles ;
and sometime a democracy, or popular state, a Whole Egypt full of Locusts in one breast, a Gad, a troop or shoal of Sins, all leading us captive to their shambles;
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like the NONLATINALPHABET, or commonalty are fain to be subject to, sometimes a monarch-dictator-single - sin, a [ the plague in his own heart ] a principality of ambition, of pride, of lust, of covetousness, that all others at their distance administer unto;
like the, or commonalty Are fain to be Subject to, sometime a monarch-dictator-single - sin, a [ the plague in his own heart ] a principality of ambition, of pride, of lust, of covetousness, that all Others At their distance administer unto;
The first were blasphemy, the second Stoicism and folly to boot, the third a bearing false witness against the devil himself, robbing him of his great fundamental title of NONLATINALPHABET, Calumniator, and proving those, that thus charge him, the greatest Devils of the twain;
The First were blasphemy, the second Stoicism and folly to boot, the third a bearing false witness against the Devil himself, robbing him of his great fundamental title of, Calumniator, and proving those, that thus charge him, the greatest Devils of the twain;
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and truest progeny, that ever came from our loins, nor NONLATINALPHABET, nor NONLATINALPHABET, nor NONLATINALPHABET, in Agamemnons phrase, nor God, nor Fate, nor Fiend, are any way chargeable with them:
and Truest progeny, that ever Come from our loins, nor, nor, nor, in Agamemnons phrase, nor God, nor Fate, nor Fiend, Are any Way chargeable with them:
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how far the NONLATINALPHABET, extend, and when they are overgrown into NONLATINALPHABET, is the ground (that I say no more) of a deal of desperate profaneness;
how Far the, extend, and when they Are overgrown into, is the ground (that I say no more) of a deal of desperate profaneness;
though not in glory, some spots that are spots of sons, that by a general repentance, without particular victory over them, by an habitual resolution to amend all that is amiss, without actual getting out of these frailties, are capable of Gods mercy in Christ, reconcileable with a regenerate estate, such are our NONLATINALPHABET, our weaknesses, ignorances, and the like;
though not in glory, Some spots that Are spots of Sons, that by a general Repentance, without particular victory over them, by an habitual resolution to amend all that is amiss, without actual getting out of these frailties, Are capable of God's mercy in christ, reconcilable with a regenerate estate, such Are our, our Weaknesses, ignorances, and the like;
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than not to observe the different degrees and elevations of sin, one of the first, another of the second magnitude, one ignis fatuus or false star differing from another in dishonour,
than not to observe the different Degrees and elevations of since, one of the First, Another of the second magnitude, one ignis fatuus or false star differing from Another in dishonour,
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not the NONLATINALPHABET, every legal breach, or declination, the resurrection and grace of Christ will not thus return us to a Paradise on earth, will not thus sublime us quite out of our frail sinner-state, till our mortality be swallowed up with life, but the NONLATINALPHABET, villanies and wickednesses of the carnal man, the wasting acts, and noisome habits of an unsanctified life, from these, Christ died and rose, that he might turn us.
not the, every Legal breach, or declination, the resurrection and grace of christ will not thus return us to a Paradise on earth, will not thus sublime us quite out of our frail sinner-state, till our mortality be swallowed up with life, but the, villainies and Wickednesses of the carnal man, the wasting acts, and noisome habits of an unsanctified life, from these, christ died and rose, that he might turn us.
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and consequently so much the more obligation, but then except you repent, and return, you shall all perish. 3. [ From his iniquities ] Iniquities, first,
and consequently so much the more obligation, but then except you Repent, and return, you shall all perish. 3. [ From his iniquities ] Iniquities, First,
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and again [ every one ] this turning is indispensably necessary, and therefore to every self flatterer, O be not deceived, &c. and bring forth fruit, &c. and think not to say within your selves, We have Abraham, &c. There is no dispensation for Abrahams Children,
and again [ every one ] this turning is indispensably necessary, and Therefore to every self flatterer, Oh be not deceived, etc. and bring forth fruit, etc. and think not to say within your selves, We have Abraham, etc. There is no Dispensation for Abrahams Children,
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and gave gifts unto men, men indefinitely there, and all flesh in the other prophecy ( I will pour out my spirit on all flesh ) and here every one of you, i. e.
and gave Gifts unto men, men indefinitely there, and all Flesh in the other prophecy (I will pour out my Spirit on all Flesh) and Here every one of you, i. e.
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his call, his promise, his threats, his grace, preventing, exciting, assisting, in a word, all but violence, and coaction, (which is destructive of all judgment to come ) and we not to resist, to grieve, to quench those blessing methods, to turn when he will have us turn. Then [ every one of you ] the extent of that grace, consequent to that resurrection, He is gone up on high, hath led captivity captive,
his call, his promise, his Treats, his grace, preventing, exciting, assisting, in a word, all but violence, and coaction, (which is destructive of all judgement to come) and we not to resist, to grieve, to quench those blessing methods, to turn when he will have us turn. Then [ every one of you ] the extent of that grace, consequent to that resurrection, He is gone up on high, hath led captivity captive,
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the word [ NONLATINALPHABET, ] here is common to Christ and us, but in a different power and sense, he by way of efficience, we of non-resistance, active in Christ, and but neutral in us, he to turn us,
the word [, ] Here is Common to christ and us, but in a different power and sense, he by Way of efficience, we of nonresistance, active in christ, and but neutral in us, he to turn us,
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For the first, every syllable will be a hint of direction for this matter, 1. Turn ] that one syllable is the best description of the great saving grace of repentance, NONLATINALPHABET, in Athanasius's phrase, the inverting, the transposing, or the turning of the soul,
For the First, every syllable will be a hint of direction for this matter, 1. Turn ] that one syllable is the best description of the great Saving grace of Repentance,, in Athanasius's phrase, the inverting, the transposing, or the turning of the soul,
2. What the dependence is betwixt this and the resurrection of Christ. 3. How this turning is an interpretation of blessing, God having raised up his son Jesus, sent him to bless us, in turning, &c.
2. What the dependence is betwixt this and the resurrection of christ. 3. How this turning is an Interpretation of blessing, God having raised up his son jesus, sent him to bless us, in turning, etc.
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For the equal dealing with which, I conceive my self obliged to shew you these three things: 1. What is meant by turning away every one from his iniquities.
For the equal dealing with which, I conceive my self obliged to show you these three things: 1. What is meant by turning away every one from his iniquities.
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but that is thus improv'd, thus evidenced, is the special thing that I meant to perswade you from these words, which I shall endeavour to do, by reserving the remainder of the time for the third and last particular, the interpretation of this Priestly office of Christ, to which the resurrection instal'd him,
but that is thus improved, thus evidenced, is the special thing that I meant to persuade you from these words, which I shall endeavour to do, by reserving the remainder of the time for the third and last particular, the Interpretation of this Priestly office of christ, to which the resurrection installed him,
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and in all these notions we must ire, and praire, go before as a NONLATINALPHABET, and so do that great act of charity, attract others after us by exemplary lightsom actions, apparere multis, conduct the stray multitude to heaven.
and in all these notions we must ire, and praire, go before as a, and so do that great act of charity, attract Others After us by exemplary lightsome actions, apparere multis, conduct the stray multitude to heaven.
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an ire of motion too, an active stirring vital life, not sit only or creep, but go and walk, and run the way of Gods commandments ) and then 2. we must have a term for that motion, a matter for that obedience,
an ire of motion too, an active stirring vital life, not fit only or creep, but go and walk, and run the Way of God's Commandments) and then 2. we must have a term for that motion, a matter for that Obedience,
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and reform, bless and turn, live and reign in our hearts by faith, and prove a Shlloh in the Criticks notion of the word, from NONLATINALPHABET fortunatus est, the work of the Lord, for which he raised him, thrive and prosper in his hands. We must rise with Christ as well as die with him, doe as the bodies of the Saints that slept, Mat. 28.53. arise and come out of our graves of sin, go into the holy City and appear to many.
and reform, bless and turn, live and Reign in our hearts by faith, and prove a Shlloh in the Critics notion of the word, from fortunatus est, the work of the Lord, for which he raised him, thrive and prosper in his hands. We must rise with christ as well as die with him, do as the bodies of the Saints that slept, Mathew 28.53. arise and come out of our graves of since, go into the holy city and appear to many.
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as the friend to the friend, as the diseased to the Physician, deliver themselves up most willing Patients to all his blessing warming influences, to all his medicinable saving methods, that he may sanctifie,
as the friend to the friend, as the diseased to the physician, deliver themselves up most willing Patients to all his blessing warming influences, to all his medicinable Saving methods, that he may sanctify,
and practice, they must open to him as the Tulip to the rising Sun, or as the everlasting dores to that King of glory, give him an alacrious hospitable reception,
and practice, they must open to him as the Tulip to the rising Sun, or as the everlasting doors to that King of glory, give him an alacrious hospitable reception,
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as to bear you to Heaven by meditating on his journey thither, to elevate you, by gazing on his ascension. No, that faith must be in our hearts too, that principle of action,
as to bear you to Heaven by meditating on his journey thither, to elevate you, by gazing on his Ascension. No, that faith must be in our hearts too, that principle of actium,
as well as to die for you, to bless as well as to satisfie, to rise again for your justification, as well as to be delivered up for your offences, that you will attend him at Galilee as well as at Golgotha, think of the triumphant as well as the crucified Saviour, the Melchisedech as well as the mortal Aaron-Priest. And not only to think of his rising, I must tell you,
as well as to die for you, to bless as well as to satisfy, to rise again for your justification, as well as to be Delivered up for your offences, that you will attend him At Galilee as well as At Golgotha, think of the triumphant as well as the Crucified Saviour, the Melchizedek as well as the Mortal Aaron-Priest. And not only to think of his rising, I must tell you,
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Only my desire is, that you will not allow one act of faith to turn Projector, to get all the custom from the rest, that you will permit Christ to live in you,
Only my desire is, that you will not allow one act of faith to turn Projector, to get all the custom from the rest, that you will permit christ to live in you,
Mistake me not, I would not drive you from this Cross of Christ, discourage you from that most necessary act of faith, the apprehending the crucified Saviour ;
Mistake me not, I would not drive you from this Cross of christ, discourage you from that most necessary act of faith, the apprehending the Crucified Saviour;
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and then art thou more nice and tender than that smooth Jacob, wretchless than that profane Esau, if thou content'st thy self only to have brought Christ to the grave, that state of curse, and never look'st out for the blessing provided for thee in the resurrection :
and then art thou more Nicaenae and tender than that smooth Jacob, wretchless than that profane Esau, if thou contentest thy self only to have brought christ to the grave, that state of curse, and never Lookest out for the blessing provided for thee in the resurrection:
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or ah his glory! what mourning or wailing were thy portion? Tell me, wilt thou be content to leave thy Father before he hath blessed thee? Jacob would not do so with the Angel, but would wrestle his thigh out of joynt, rather than thus part with him,
or ah his glory! what mourning or wailing were thy portion? Tell me, wilt thou be content to leave thy Father before he hath blessed thee? Jacob would not do so with the Angel, but would wrestle his thigh out of joint, rather than thus part with him,
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hadst thou no other Priest, but the Sacrificer, the mortal finite Aaronical-Priest, nothing but the ransom of Christs death (which though it be never so high a price, is yet finally unavailable to many for whom it was paid, he bought them that are damn'd for denying him, 2 Pet. 2.1. the wilful sinner treads under foot the Son of God, profanes the blood of the covenant by which he is sanctified, Heb. 10.29. and so there's destruction enough still behind for the impenitent wretch, after all that Christ hath suffer'd for thee) what forms of ejulation and lamentation were enough for thee, Alas my Brother! ah Lord!
Hadst thou no other Priest, but the Sacrificer, the Mortal finite Aaronical-Priest, nothing but the ransom of Christ death (which though it be never so high a price, is yet finally unavailable to many for whom it was paid, he bought them that Are damned for denying him, 2 Pet. 2.1. the wilful sinner treads under foot the Son of God, profanes the blood of the Covenant by which he is sanctified, Hebrew 10.29. and so there's destruction enough still behind for the impenitent wretch, After all that christ hath suffered for thee) what forms of ejulation and lamentation were enough for thee, Alas my Brother! ah Lord!
never thinkest of being risen with Christ, the condition so indispensably necessary to give us claim to the benefit of his death, and so in effect, thou leavest Christ in the grave, and thy self in that mournful case of the despairing Disciples, speraveramus, we had hoped, but never look'st after a resurrection. 'Twas Saint Pauls saying, [ If in this life only we have hope in Christ, we were of all men most miserable ] I suppose it is, in this life only, not of us, but of Christ on this earth;
never Thinkest of being risen with christ, the condition so indispensably necessary to give us claim to the benefit of his death, and so in Effect, thou Leavest christ in the grave, and thy self in that mournful case of the despairing Disciples, speraveramus, we had hoped, but never Lookest After a resurrection. 'Twas Saint Paul's saying, [ If in this life only we have hope in christ, we were of all men most miserable ] I suppose it is, in this life only, not of us, but of christ on this earth;
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But then, 2. Thou art, it seems, all this while mistaken in thy Priest, thou art, it seems, all for the Aaronical, and hast not yet thought of the Melchisedech-Priest ;
But then, 2. Thou art, it seems, all this while mistaken in thy Priest, thou art, it seems, all for the Aaronical, and hast not yet Thought of the Melchisedech-Priest;
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Thou must return, reform, confess and forsake, or else thou hast out-sinn'd the very sufferings of Christ, out-spent that vast ransom, out damn'd salvation it self:
Thou must return, reform, confess and forsake, or Else thou hast outsin the very sufferings of christ, out-spent that vast ransom, out damned salvation it self:
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yet his sufferings being but finite in duration, though infinite in respect of the person of the sufferer, will not prove a NONLATINALPHABET, a proportionable ransom for thy sins;
yet his sufferings being but finite in duration, though infinite in respect of the person of the sufferer, will not prove a, a proportionable ransom for thy Sins;
and bleedeth for in secret, thou carnal confident, that hast wearied thy self in the greatness of thy way, thy profane wild-goose chase of sin, and yet hast not said, there is no hope, thou that wilt profane and be saved too, riot and be saved too, reconcile faction, rebellion, sacrilege, oppression, oaths, carnality, all the unchristian practices in the world, (the confutation of the whole Gospel) with salvation;
and bleeds for in secret, thou carnal confident, that hast wearied thy self in the greatness of thy Way, thy profane Wildgoose chase of since, and yet hast not said, there is no hope, thou that wilt profane and be saved too, riot and be saved too, reconcile faction, rebellion, sacrilege, oppression, Oaths, carnality, all the unchristian practices in the world, (the confutation of the Whole Gospel) with salvation;
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now that we have prov'd so clear, that Christ commenc'd his eternal Priesthood (that on which all our blessedness depends) from the NONLATINALPHABET, not till after his resurrection. For Tell me, O thou whom my soul loveth, and mourneth,
now that we have proved so clear, that christ commenced his Eternal Priesthood (that on which all our blessedness depends) from the, not till After his resurrection. For Tell me, Oh thou whom my soul loves, and Mourneth,
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if rightly understood, we owe all our salvation) is nothing but the death of that Christ, methinks 'twere now possible to convince the secure Fiduciary of the error and sophistry of his former way, to rob him of his beloved cheat,
if rightly understood, we owe all our salvation) is nothing but the death of that christ, methinks 'twere now possible to convince the secure Fiduciary of the error and sophistry of his former Way, to rob him of his Beloved cheat,
the Protestant, Orthodox part, though not the Popery, the Antichristianism of a Christian, and so, is but the richer for that want, hath the greater portion in the sufferings of Christ, by the abundance of those sins he suffered for;
the Protestant, Orthodox part, though not the Popery, the Antichristianism of a Christian, and so, is but the Richer for that want, hath the greater portion in the sufferings of christ, by the abundance of those Sins he suffered for;
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and then, quis separabit ? what sin, what devils, what legion, what act, what habit, what custom, what indulgence in sin, i. e. what Tophet, what Hell shall be able to separate us from the love, the favour, the heaven of God ?
and then, quis separabit? what since, what Devils, what legion, what act, what habit, what custom, what indulgence in since, i. e. what Tophet, what Hell shall be able to separate us from the love, the favour, the heaven of God?
In that we have Christ the Sacrificer, Christ the Reconciler, Christ the Satisfier, and these are Christs enough to keep us safe, without the aid of Christ the King, that Judaical unedifying notion of a reigning Messias ;
In that we have christ the Sacrificer, christ the Reconciler, christ the Satisfier, and these Are Christ enough to keep us safe, without the aid of christ the King, that Judaical unedifying notion of a reigning Messias;
And if we be called to account, the anchor of all this unreasonable false hope of ours, is most constantly this, that Christ our Priest hath propitiated for us, we fly to our City of refuge till our Priest be dead, and then we are quit by proclamation, out of the reach of the avenger of blood.
And if we be called to account, the anchor of all this unreasonable false hope of ours, is most constantly this, that christ our Priest hath propitiated for us, we fly to our city of refuge till our Priest be dead, and then we Are quit by proclamation, out of the reach of the avenger of blood.
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and yet many of us live like so many Mahometans or China - infidels, quite out of all form of obedience to the commands of Christ, we do not reverence him so much,
and yet many of us live like so many Mahometans or China - Infidels, quite out of all from of Obedience to the commands of christ, we do not Reverence him so much,
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though it look all this while like a rough sapless speculation, there is yet somewhat in it, that may prove very useful and ordinable to practice, a hint if not a means of removing one of the harmful'st scandals, and impediments of good life, that is to be met with.
though it look all this while like a rough sapless speculation, there is yet somewhat in it, that may prove very useful and ordinable to practice, a hint if not a means of removing one of the harmful'st scandals, and impediments of good life, that is to be met with.
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The act of his eternal Priesthood is his intercession, that his powerful intercession, that his giving of that grace which he interceeds for, that the blessing in this Text;
The act of his Eternal Priesthood is his Intercession, that his powerful Intercession, that his giving of that grace which he intercedes for, that the blessing in this Text;
I have thus far labour'd to clear this doctrine, calculated the time of Christs enstalment to his eternal Priesthood, and found it exactly the same with the aera here in this Text, not till after the resurrection, to which I shall only add one final grand proof of all, which will sum up all that hath been hitherto said, That parting speech of Christs, Mat. ult. [ All power is given unto me both in heaven and earth, ] that, you know, was after the resurrection, and so from thence that power was dated,
I have thus Far laboured to clear this Doctrine, calculated the time of Christ enstalment to his Eternal Priesthood, and found it exactly the same with the Era Here in this Text, not till After the resurrection, to which I shall only add one final grand proof of all, which will sum up all that hath been hitherto said, That parting speech of Christ, Mathew ult. [ All power is given unto me both in heaven and earth, ] that, you know, was After the resurrection, and so from thence that power was dated,
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what is this, but a blessed lot, that hath brought us so near our Christ, and a means to consecrate us too to our NONLATINALPHABET, to be Kings and Priests for ever in Heaven?
what is this, but a blessed lot, that hath brought us so near our christ, and a means to consecrate us too to our, to be Kings and Priests for ever in Heaven?
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And by the way, let me tell my Clergy Brethren, if that shall prove the consequent of our Priesthood, which was the presage of Christs, the pains, the contumelies,
And by the Way, let me tell my Clergy Brothers, if that shall prove the consequent of our Priesthood, which was the presage of Christ, the pains, the Contumelies,
as the 18. verse explains it, to suffer being tempted, to undergo the infirmities and mortality of our flesh, that he might be a merciful and faithful high Priest, &c. his infirmities and effusion of his blood are not this Priesthood of it self,
as the 18. verse explains it, to suffer being tempted, to undergo the infirmities and mortality of our Flesh, that he might be a merciful and faithful high Priest, etc. his infirmities and effusion of his blood Are not this Priesthood of it self,
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Yea, and in respect of us too, Heb. 2.9. who were to be ransom'd by his death, before we could be bless'd by his resurrection, deliver'd from the captivity of Hell, before capable of that grace which must help us to heaven, which seems to me to be the descant of that plain song, Heb. 2.17, 18. Wherefore in all things it behoved him to be made like unto his brethren, i. e.
Yea, and in respect of us too, Hebrew 2.9. who were to be ransomed by his death, before we could be blessed by his resurrection, Delivered from the captivity of Hell, before capable of that grace which must help us to heaven, which seems to me to be the descant of that plain song, Hebrew 2.17, 18. Wherefore in all things it behooved him to be made like unto his brothers, i. e.
22. and apportion'd to that, this Lamb of God, that by dying taketh away the sins of the world, may pass for a Lamb of consecration, the true critical importance of the NONLATINALPHABET, Heb. 2.10. that the Captain of our salvation was to be consecrated by sufferings. This death of his, that looks so like an act of Aaronical-Priesthood, is the preparative rite of consecrating him to that great eternal Priesthood after the order of Melchisedech, and this preparative most absolutely necessary both in respect of Christ and us, of Christ who was to drink of the brook of the way, before his head should be lifted up, humbled to death, &c. Phil. 2. wherefore God hath also highly exalted him, for that suffering, crown'd him;
22. and apportioned to that, this Lamb of God, that by dying Takes away the Sins of the world, may pass for a Lamb of consecration, the true critical importance of the, Hebrew 2.10. that the Captain of our salvation was to be consecrated by sufferings. This death of his, that looks so like an act of Aaronical-Priesthood, is the preparative rite of consecrating him to that great Eternal Priesthood After the order of Melchizedek, and this preparative most absolutely necessary both in respect of christ and us, of christ who was to drink of the brook of the Way, before his head should be lifted up, humbled to death, etc. Philip 2. Wherefore God hath also highly exalted him, for that suffering, crowned him;
4. If all this will not satisfie, why then one way of clearing this truth farther, I shall be able to allow you that the death of Christ consider'd as a sacrifice, may under that notion pass, not for an act of a Priest in facto esse, but for a ceremony of his inauguration in fieri ;
4. If all this will not satisfy, why then one Way of clearing this truth farther, I shall be able to allow you that the death of christ considered as a sacrifice, may under that notion pass, not for an act of a Priest in facto esse, but for a ceremony of his inauguration in fieri;
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for though the death of Christ tend mightily toward the blessing of us, though there were a wonderful act of intercession on the Cross, [ Father forgive them ] yet that powerful intercession, that for grace to make us capable of mercy, that blessing in this Text, the power of conferring what he prays for, this 'twas to which the resurrection instal'd him.
for though the death of christ tend mightily towards the blessing of us, though there were a wondered act of Intercession on the Cross, [ Father forgive them ] yet that powerful Intercession, that for grace to make us capable of mercy, that blessing in this Text, the power of conferring what he prays for, this 'twas to which the resurrection installed him.
and so, though it were typified by all the sacrifices of the Priests, and though in it that whole body of rites were determin'd, (no more Aaronical Priests seasonable after this one sacrifice ) yet still this is no part of the eternal regal Melchisedech-priesthood, that of powerful intercession, that of blessing us in the Text;
and so, though it were typified by all the Sacrifices of the Priests, and though in it that Whole body of Rites were determined, (no more Aaronical Priests seasonable After this one sacrifice) yet still this is no part of the Eternal regal Melchisedech-priesthood, that of powerful Intercession, that of blessing us in the Text;
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as of a second Adam, a common person, order'd by the wisdom of God to bear the chastisement of our peace, the Scape-goat to carry all our sins on his head into the wilderness, into a land not inhabited, Deut. 16.22. the NONLATINALPHABET in our Creed, to which he went;
as of a second Adam, a Common person, ordered by the Wisdom of God to bear the chastisement of our peace, the Scapegoat to carry all our Sins on his head into the Wilderness, into a land not inhabited, Deuteronomy 16.22. the in our Creed, to which he went;
Yea and 2. that Christ himself thus willingly offering, delivering up himself for us, may in this be said a Priest, or to have exercised in his death a grand act of Priesthood.
Yea and 2. that christ himself thus willingly offering, delivering up himself for us, may in this be said a Priest, or to have exercised in his death a grand act of Priesthood.
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1. That the Crucifixion of Christ was a Sacrifice truly propitiatory and satisfactory for the sins of the whole world, (and there's nothing further from this Text,
1. That the Crucifixion of christ was a Sacrifice truly propitiatory and satisfactory for the Sins of the Whole world, (and there's nothing further from this Text,
and the counsel of peace (that grand consultation of reconciling sinners to God) shall be betwixt them both, in the union of that Sceptre and that Ephod, that Mitre and that Crown, the NONLATINALPHABET,
and the counsel of peace (that grand consultation of reconciling Sinners to God) shall be betwixt them both, in the Union of that Sceptre and that Ephod, that Mitre and that Crown, the,
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another kind of) Priest in his resurrection. Add to this, that the Melchisedech-Priest must be like the type, a King as well as a Priest, (which Christ as Man was not, till after his resurrection ) and so that other famous type of our Jesus, Zach. 6.13.
Another kind of) Priest in his resurrection. Add to this, that the Melchisedech-Priest must be like the type, a King as well as a Priest, (which christ as Man was not, till After his resurrection) and so that other famous type of our jesus, Zach 6.13.
perhaps there may be some Emphasis in the [ NONLATINALPHABET, ariseth ] there ariseth another Priest, or he ariseth another, an Aaronical Priest in his death,
perhaps there may be Some Emphasis in the [, arises ] there arises Another Priest, or he arises Another, an Aaronical Priest in his death,
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] a mortal, dying, determinable Priest he was before in his death, but now after his resurrection from that death, a Priest for ever. Once more, Heb. 7.15.
] a Mortal, dying, determinable Priest he was before in his death, but now After his resurrection from that death, a Priest for ever. Once more, Hebrew 7.15.
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so in that fundamental grand prophecy, to which all that is said there, refers, that in the 110. Psal. the Priesthood of Christ is usher'd in with a [ Sit thou at my right hand ] ver. 1. ruling in the midst of enemies, ver. 2. the day of his power, ver. 3. all these certain evidences of his resurrection ;
so in that fundamental grand prophecy, to which all that is said there, refers, that in the 110. Psalm the Priesthood of christ is ushered in with a [ Fit thou At my right hand ] ver. 1. ruling in the midst of enemies, ver. 2. the day of his power, ver. 3. all these certain evidences of his resurrection;
God having raised up, sent, &c. That the resurrection instal'd Christ to his eternal Priestly office, (or to that part of it, which was to endure for ever, ) is a truth that nothing but inadvertence hath made men question;
God having raised up, sent, etc. That the resurrection installed christ to his Eternal Priestly office, (or to that part of it, which was to endure for ever,) is a truth that nothing but inadvertence hath made men question;
which you will more discern, if you proceed to the second particular, the date of this sending, the time of his instalment into his Priesthood, after his resurrection:
which you will more discern, if you proceed to the second particular, the date of this sending, the time of his instalment into his Priesthood, After his resurrection:
not that Melchisedech was a Priest for ever, and Christ like him in that, but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was;
not that Melchizedek was a Priest for ever, and christ like him in that, but that christ was to continue for ever such a Priest as Melchizedek in Gen. was;
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this is the Office, that now still belongs unto Christ, the peculiar grand Office, to which that notion of NONLATINALPHABET (to which Christs durable unction ) belongs, by which he was NONLATINALPHABET, consecrate for evermore, Heb. 7. ult. parallel to that so frequent style of his, A Priest for ever after the order of Melchisedech ;
this is the Office, that now still belongs unto christ, the peculiar grand Office, to which that notion of (to which Christ durable unction) belongs, by which he was, consecrate for evermore, Hebrew 7. ult. parallel to that so frequent style of his, A Priest for ever After the order of Melchizedek;
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But for the Melchisedech Priesthood, that of blessing in my Text, that of intercession, powerful intercession, i. e. giving of grace sufficient to turn us;
But for the Melchizedek Priesthood, that of blessing in my Text, that of Intercession, powerful Intercession, i. e. giving of grace sufficient to turn us;
and but once, no longer Priest thus, than he was thus a sacrificing; this is his NONLATINALPHABET, or NONLATINALPHABET, Heb. 7.23. a Priesthood not suffer'd to continue, the same minute determin'd his mortal life and mortal Priesthood, buried the Aaronical rites and the Priest together.
and but once, no longer Priest thus, than he was thus a sacrificing; this is his, or, Hebrew 7.23. a Priesthood not suffered to continue, the same minute determined his Mortal life and Mortal Priesthood, buried the Aaronical Rites and the Priest together.
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and in spight of Socinus, such a Priest once was Christ, though but once, in spight of the Papists: Once, when he offer'd that one precious oblation of himself, the same person both Priest, and Sacrifice ;
and in spite of Socinus, such a Priest once was christ, though but once, in spite of the Papists: Once, when he offered that one precious oblation of himself, the same person both Priest, and Sacrifice;
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Both these are most eminently remarkable in our Christ, the one in his death, the other ever since his resurrection. The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us,
Both these Are most eminently remarkable in our christ, the one in his death, the other ever since his resurrection. The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us,
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For there being two sorts of Priests in the Pentateuch, or if you will, two acts of the same Divine function, the one of blessing, the other of sacrificing, the one observable in the Fathers of every Family, in Gen. (who therefore use solemnly to bless their children ) and after the enlarging of Families into Kingdoms, belonging to Kings, and eminently and signally notified in Melchisedech, Gen. 14.19. the other more conspicuous in Aaron, and his Successors in the Jewish Priesthood :
For there being two sorts of Priests in the Pentateuch, or if you will, two acts of the same Divine function, the one of blessing, the other of sacrificing, the one observable in the Father's of every Family, in Gen. (who Therefore use solemnly to bless their children) and After the enlarging of Families into Kingdoms, belonging to Kings, and eminently and signally notified in Melchizedek, Gen. 14.19. the other more conspicuous in Aaron, and his Successors in the Jewish Priesthood:
yea, and run like Ahimaaz, out-run all others that were truly sent ) The defect in our tongue for the expressing of this, is a little repair'd by the use of the word Sent, and so read it thus, God having raised up his son Jesus, gave him commission to bless us, you will somewhat discern and remember the importance of this first phrase.
yea, and run like Ahimaaz, outrun all Others that were truly sent) The defect in our tongue for the expressing of this, is a little repaired by the use of the word Sent, and so read it thus, God having raised up his son jesus, gave him commission to bless us, you will somewhat discern and Remember the importance of this First phrase.
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and ours) those NONLATINALPHABET, in Ignatius phrase, brass Coines of their own impressing, so contrary to the royal prerogative of heaven, NONLATINALPHABET, in S. Peters agonistical stile, that run without any watch-word of Gods to start them;
and ours) those, in Ignatius phrase, brass Coins of their own impressing, so contrary to the royal prerogative of heaven,, in S. Peter's agonistical style, that run without any watchword of God's to start them;
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No other title assign'd them, but that of NONLATINALPHABET or NONLATINALPHABET, the missi, the sent or the Messengers of Christ, (the more shame for those that contemn this mission, lay violent hands on that sacred function, the meanest and lowest of the people, (to make one parallel more betwixt Jeroboams Kingdom,
No other title assigned them, but that of or, the Missi, the sent or the Messengers of christ, (the more shame for those that contemn this mission, lay violent hands on that sacred function, the Meanest and lowest of the people, (to make one parallel more betwixt Jeroboams Kingdom,
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but if you will ask the Scripture-Critick, you shall find in it sometimes a rich, weighty, pretious importance, To design, or destine, to instal, or consecrate, to give commission for some great office, [ How shall they preach,
but if you will ask the Scripture-Critick, you shall find in it sometime a rich, weighty, precious importance, To Design, or destine, to instal, or consecrate, to give commission for Some great office, [ How shall they preach,
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Among the many that might be referr'd to this head, two here we are fall'n on together, the matter of our present enquiry, sending, and blessing. The word NONLATINALPHABET to send, and the Gre•k parallel to it,
Among the many that might be referred to this head, two Here we Are fallen on together, the matter of our present enquiry, sending, and blessing. The word to send, and the Gre•k parallel to it,
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but by the critical observing their importance among those Artists. Casaubon, I remember, observes it among the Deipnosophists, that they had their NONLATINALPHABET, that none but Athenaeus can interpret to us:
but by the critical observing their importance among those Artists. Casaubon, I Remember, observes it among the Deipnosophists, that they had their, that none but Athenaeus can interpret to us:
the time of this sending, after his resurrection, God having raised up, sent him. The interpretation of this blessing, or wherein it consists, In turning every one, &c.
the time of this sending, After his resurrection, God having raised up, sent him. The Interpretation of this blessing, or wherein it consists, In turning every one, etc.
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and that is, to enquire what is meant by sending Christ to bless, which when we have open'd, there will remain but two particulars behind, The time of this sending, and the interpretation of this blessing ;
and that is, to inquire what is meant by sending christ to bless, which when we have opened, there will remain but two particulars behind, The time of this sending, and the Interpretation of this blessing;
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But for all this compacted together, and the distinct explication of the manner how all this is wrought by Christ's resurrection, this is a felicity reserv'd, the peculiar prerogative of this Text, brought out now and prepared for you,
But for all this compacted together, and the distinct explication of the manner how all this is wrought by Christ's resurrection, this is a felicity reserved, the peculiar prerogative of this Text, brought out now and prepared for you,
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NONLATINALPHABET, being consummate and crown'd, (as NONLATINALPHABET, is the crowning of Martyrs) or NONLATINALPHABET, being consecrated to his great Melchisedech-priestly office (as the context enforceth,
, being consummate and crowned, (as, is the crowning of Martyrs) or, being consecrated to his great Melchisedech-priestly office (as the context enforceth,
yea rather that is risen again, Rom. 8.34. and so, for salvation it self, And being made perfect, he became the Authour of eternal salvation, Heb. 5.9.
yea rather that is risen again, Rom. 8.34. and so, for salvation it self, And being made perfect, he became the Author of Eternal salvation, Hebrew 5.9.
That our justification is more dependent on his resurrection, than his death it self, is sometimes clearly affirmed by S. Paul, he was delivered up for our offences,
That our justification is more dependent on his resurrection, than his death it self, is sometime clearly affirmed by S. Paul, he was Delivered up for our offences,
and to discover this unto you, let me with confidence assure you, there is not a vein in this whole mine, a beam in this whole treasure of light, a plume of those healing wings of the Sun of righteousness, a Text in this whole Book of God, able to stand you in more stead,
and to discover this unto you, let me with confidence assure you, there is not a vein in this Whole mine, a beam in this Whole treasure of Light, a plume of those healing wings of the Sun of righteousness, a Text in this Whole Book of God, able to stand you in more stead,
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and that is the blessing saving office of the day to us, the benign aspect, the special influence of the rising of Christ on the poor Sinners soul, the use, the benefit of the Resurrection ;
and that is the blessing Saving office of the day to us, the benign aspect, the special influence of the rising of christ on the poor Sinners soul, the use, the benefit of the Resurrection;
But supposing this, I must yet tell you, one precious gemm there is in this jewel, one part of the great business of this day, which is not so commonly taken notice of,
But supposing this, I must yet tell you, one precious gem there is in this jewel, one part of the great business of this day, which is not so commonly taken notice of,
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and that Queen, all glorious within, a many saving miracles inclosed in it, and yet this Queen of most familiar condescendings, is content to be our every weeks prospect,
and that Queen, all glorious within, a many Saving Miracles enclosed in it, and yet this Queen of most familiar condescendings, is content to be our every weeks prospect,
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He, after the exhausting not only of his patrimony, but of his flesh, a crest-fall'n degenerous Prodigal, a kind of Lycanthropos Nebuchadnezzar, (but in worse company) driven from men to swine, which of all other creatures are unfittest to preach returning (their ocular nerves, saith Plutarch, are so placed, that they can never come to see Heaven, 'till they are laid upon their backs ) yet even (this guest of swine) Prodigal can at last think fit to return to his Father ;
He, After the exhausting not only of his patrimony, but of his Flesh, a crestfallen degenerous Prodigal, a kind of Lycanthropos Nebuchadnezzar, (but in Worse company) driven from men to Swine, which of all other creatures Are unfittest to preach returning (their ocular nerves, Says Plutarch, Are so placed, that they can never come to see Heaven, till they Are laid upon their backs) yet even (this guest of Swine) Prodigal can At last think fit to return to his Father;
And the same might be resolved of this yearly, this weekly revolution, the greatest, but common'st festival in the Christians Calendar, NONLATINALPHABET, the Queen-day, as S. Chry. calls it, I,
And the same might be resolved of this yearly, this weekly revolution, the greatest, but Commonest festival in the Christians Calendar,, the Queen-day, as S. Chry calls it, I,
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'Tis true indeed what Aristotle observes in his NONLATINALPHABET, that the every-day wonders are the greatest, the perfectest miracles those that by their commonness have lost all their veneration;
It's true indeed what Aristotle observes in his, that the everyday wonders Are the greatest, the perfectest Miracles those that by their commonness have lost all their veneration;
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TWERE but a cold unequal oblation to so blessed, so glorious a festivity, to entertain you with the story of the Day, to fetch out the napkin and the grave-cloaths, to give you that now for news, that every seventh day for sixteen hundred years, hath so constantly preach'd unto you.
IT but a cold unequal oblation to so blessed, so glorious a festivity, to entertain you with the story of the Day, to fetch out the napkin and the graveclothes, to give you that now for news, that every seventh day for sixteen hundred Years, hath so constantly preached unto you.
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The NINTH, Being An Easter SERMON at S. Maries in Oxford, A. D. 1644. ACTS III. 26. God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
The NINTH, Being an Easter SERMON At S. Mary's in Oxford, A. D. 1644. ACTS III. 26. God having raised up his son jesus, sent him to bless you, in turning away every one of you from his iniquities.
so nothing even of transitory carnal pleasure in it, then Return, O Shunamite, return, let not the Prodigal out-wit thee, out-thrive thee, rise up in judgment against thee, and condemn thee ;
so nothing even of transitory carnal pleasure in it, then Return, Oh Shunamite, return, let not the Prodigal outwit thee, out-thrive thee, rise up in judgement against thee, and condemn thee;
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could you but acknowledge the NONLATINALPHABET, that there is any such thing as blessedness in a regenerate life, discern this mystery of godliness, the present joyous estate, that lies folded up in the new creature, 'tis impossible you should be any longer in love with perishing.
could you but acknowledge the, that there is any such thing as blessedness in a regenerate life, discern this mystery of godliness, the present joyous estate, that lies folded up in the new creature, it's impossible you should be any longer in love with perishing.
Let me only tell you, that you have no more evidence for the truth of Christs coming into the world, for all the fundamentals of your faith, on which you are content your salvation should depend,
Let me only tell you, that you have no more evidence for the truth of Christ coming into the world, for all the fundamentals of your faith, on which you Are content your salvation should depend,
but here, when all is done, the truth of the doctrine still [ that we shall not be the poorer for alms-giving ] is that, that can never go down with us, lyes still crude unconcocted in our stomachs;
but Here, when all is done, the truth of the Doctrine still [ that we shall not be the Poorer for almsgiving ] is that, that can never go down with us, lies still crude unconcocted in our stomachs;
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Could this one mountain be removed, the lessening of our wealth, that alms-giving is accused of, could this one scandal to flesh and blood be kick'd out of the way, there is no other devil would take the unmerciful mans part, no other temptation molest the alms-giver. And how unjust a thing this is,
Could this one mountain be removed, the lessening of our wealth, that almsgiving is accused of, could this one scandal to Flesh and blood be Kicked out of the Way, there is no other Devil would take the unmerciful men part, no other temptation molest the almsgiver. And how unjust a thing this is,
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and yet do contrary (our understanding hath not such a controuling power over the Will as some imagine) yet in this particular, this cannot be pretended;
and yet do contrary (our understanding hath not such a controlling power over the Will as Some imagine) yet in this particular, this cannot be pretended;
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This I am resolved on, 'tis wan• of belief, and nothing else, that keeps men from the practice of this duty, whatsoever 'tis in other sins, we may believe aright,
This I am resolved on, it's wan• of belief, and nothing Else, that keeps men from the practice of this duty, whatsoever it's in other Sins, we may believe aright,
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than the griping reprobated Jews; strange, that all those books of Scripture should be grown Apocryphal, just since the minute, that I cited those testimonies out of them.
than the gripping reprobated jews; strange, that all those books of Scripture should be grown Apocryphal, just since the minute, that I cited those testimonies out of them.
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there is an exception for payment of tithes and works of mercy, intimating that on the performance of this duty, we may expect even miracles to make us rich, and set to that performance, on contemplation and confidence of that promise. And 'tis strange, that we Christians, should find more difficulty in believing this,
there is an exception for payment of Tithes and works of mercy, intimating that on the performance of this duty, we may expect even Miracles to make us rich, and Set to that performance, on contemplation and confidence of that promise. And it's strange, that we Christians, should find more difficulty in believing this,
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that they still observe the payment of the poor mans tithe, meerly out of design to inrich themselves by that means, and tells us of a Proverb of Rabbi Akiba, NONLATINALPHABET tithes are the hedges to our riches, and on the contrary, that there be seven kinds of judgments that come upon the world for seven prevarications, and the first is famine upon not tithing, and the second again, another kind of famine upon another not tithing, and that second plainly belongs to the poor mans tithing, when (as it follows) some are full, and others are famish'd, and the third is a plague upon not obeying the Law concerning the fruits of the Sabbatical year, which you know, were to be left to the poor. And again, that there are four seasons, wherein the plague was wont to rage especially, in the fourth year upon the non-payment of the poor mans tithe the third year, on the seventh, upon the like default in the sixth, in the end of the seventh, upon default concerning the seventh years fruits, that were to be free and common, and the last yearly, in the close of the feast of tabernacles, upon the robbing of the poor of those gifts that at that time were left unto them, the gleanings of the harvest, and vintage, the corners of the field, the fallings, &c. Add to this, one place more of Rabbi Bechai, Though, saith he, it be unlawful to prove or tempt the Lord, for man must not say, I will perform such a commandment, to the end I may prosper in riches, yet Mal. 3.10. and Prov. 3.10.
that they still observe the payment of the poor men tithe, merely out of Design to enrich themselves by that means, and tells us of a Proverb of Rabbi Akiba, Tithes Are the hedges to our riches, and on the contrary, that there be seven Kinds of Judgments that come upon the world for seven prevarications, and the First is famine upon not tithing, and the second again, Another kind of famine upon Another not tithing, and that second plainly belongs to the poor men tithing, when (as it follows) Some Are full, and Others Are famished, and the third is a plague upon not obeying the Law Concerning the fruits of the Sabbatical year, which you know, were to be left to the poor. And again, that there Are four seasons, wherein the plague was wont to rage especially, in the fourth year upon the nonpayment of the poor men tithe the third year, on the seventh, upon the like default in the sixth, in the end of the seventh, upon default Concerning the seventh Years fruits, that were to be free and Common, and the last yearly, in the close of the feast of Tabernacles, upon the robbing of the poor of those Gifts that At that time were left unto them, the gleanings of the harvest, and vintage, the corners of the field, the fallings, etc. Add to this, one place more of Rabbi Bechai, Though, Says he, it be unlawful to prove or tempt the Lord, for man must not say, I will perform such a Commandment, to the end I may prosper in riches, yet Malachi 3.10. and Curae 3.10.
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Now of this, an ordinary Jew makes so little doubt, meerly upon authority of the places of the Old Test. which I cited, that he may read thee a lecture of faith in this particular.
Now of this, an ordinary Jew makes so little doubt, merely upon Authority of the places of the Old Test. which I cited, that he may read thee a lecture of faith in this particular.
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And of the same inclination in the worst of you, I will no more doubt, than I do of your being men, of your having humane souls about you, could you be but fortified against this one terror, were but this one trembling spirit exorcised, and cast out, this apprehension of impairing your estates by that means:
And of the same inclination in the worst of you, I will no more doubt, than I do of your being men, of your having humane Souls about you, could you be but fortified against this one terror, were but this one trembling Spirit exorcised, and cast out, this apprehension of impairing your estates by that means:
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'Tis more blessed to give than to receive, is the Apophthegme of S. Paul quoted from Christ, though it be not rehearsed in the Gospel, and Clemens hath turned it into a maxim, NONLATINALPHABET, 'tis giving, not possessing that signifies a man to be happy ;
It's more blessed to give than to receive, is the Apophthegm of S. Paul quoted from christ, though it be not rehearsed in the Gospel, and Clemens hath turned it into a maxim,, it's giving, not possessing that signifies a man to be happy;
if he have but the reliques of unregenerate nature, and the notion of a Deity about him, would take pleasure in it, were he but satisfied of this one scruple, that 'twould not hinder his thriving in this world.
if he have but the Relics of unregenerate nature, and the notion of a Deity about him, would take pleasure in it, were he but satisfied of this one scruple, that 'twould not hinder his thriving in this world.
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as he goes on, in the aggravating of covetousness, we English it band of iniquity, but it signifies a complication of wickedness bound up all in one volume, mingled into one hypostasis, this legion of earthly devils, that come out of the tombes to enter into thee,
as he Goes on, in the aggravating of covetousness, we English it band of iniquity, but it signifies a complication of wickedness bound up all in one volume, mingled into one hypostasis, this legion of earthly Devils, that come out of the tombs to enter into thee,
And this is the ground of Christs most considerable observation, NONLATINALPHABET, how hard (and NONLATINALPHABET, how impossible) is it for a rich man to enter the Kingdom of heaven, for a worldly-minded man to be a Christian ? Could you but reduce into order this one mighty exorbitant humour, purge out this NONLATINALPHABET,
And this is the ground of Christ most considerable observation,, how hard (and, how impossible) is it for a rich man to enter the Kingdom of heaven, for a worldly-minded man to be a Christian? Could you but reduce into order this one mighty exorbitant humour, purge out this,
And, my brethren, give me leave to tell you in the spirit of meekness, that the like, in another respect, is observed of this auditory, any thing wherein their wealth is not concerned, is most readily entertained, none more attentive, ingenious auditors:
And, my brothers, give me leave to tell you in the Spirit of meekness, that the like, in Another respect, is observed of this auditory, any thing wherein their wealth is not concerned, is most readily entertained, none more attentive, ingenious Auditors:
'Tis ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness, and withal patience to any speculative knowledge, the Mathematicks, or any such the abstrusest studies,
It's ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness, and withal patience to any speculative knowledge, the Mathematics, or any such the abstrusest studies,
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And if you can but believe this one thing, that I have brought many witnesses from heaven to restifie, that your goodness shall not impair your plenty, that your store shall never be lessened by so giving, I doubt not but you will be as forward to go, as any man to have you.
And if you can but believe this one thing, that I have brought many Witnesses from heaven to restifie, that your Goodness shall not impair your plenty, that your store shall never be lessened by so giving, I doubt not but you will be as forward to go, as any man to have you.
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But these are ex abundanti, more than is required for the vouching of my present proposition, and of a higher strain, than what I design for your imitation.
But these Are ex abundanti, more than is required for the vouching of my present proposition, and of a higher strain, than what I Design for your imitation.
I might add the poor widow in the Gospel, that, if we shall disbelieve Christ himself, cast in all that she had into the Corban, even her whole substance ;
I might add the poor widow in the Gospel, that, if we shall disbelieve christ himself, cast in all that she had into the Corban, even her Whole substance;
and a kind of sacriledge to approach, or purloin from them, as they that put the crown into their intail, do thereby secure it to the right heir, that it can never be out off. The poor widow of Sarepta, what a strange trial made she of this truth ? When the last of her store was fetch'd out to make the funeral feast for her self and family, that they might eat and dy, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so far from ruining her, that it brought a blessing on her barrel and her cruse, that she and all hers were not able to exhaust ;
and a kind of sacrilege to approach, or purloin from them, as they that put the crown into their intail, do thereby secure it to the right heir, that it can never be out off. The poor widow of Sarepta, what a strange trial made she of this truth? When the last of her store was fetched out to make the funeral feast for her self and family, that they might eat and die, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so Far from ruining her, that it brought a blessing on her barrel and her cruse, that she and all hers were not able to exhaust;
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but when their profit is intrench'd on, their beloved golden Idol (of which I may say with Moses, O this people have committed a great sin, made them Gods of gold ) when this, I say, begins to be in danger, as the silver shrines at S. Pauls preaching, Acts 19. then,
but when their profit is entrenched on, their Beloved golden Idol (of which I may say with Moses, Oh this people have committed a great since, made them God's of gold) when this, I say, begins to be in danger, as the silver shrines At S. Paul's preaching, Acts 19. then,
as Phlebotomy hath saved many mens lives, letting out some ounces of blood, been the securing of the whole mass, that it hath had a secret, blessing influence, a vital, anspicious infection upon the remainder, by this art of consecrating our estates, intitling God to the fence, and safeguard of them,
as Phlebotomy hath saved many men's lives, letting out Some ounces of blood, been the securing of the Whole mass, that it hath had a secret, blessing influence, a vital, anspicious infection upon the remainder, by this art of consecrating our estates, entitling God to the fence, and safeguard of them,
nay ▪ if he have done it constantly, and sincerely from the one true principle, compliance with the command and example of God, let him speak his conscience, if he do not think, that all the rest hath thrived the better for that,
nay ▪ if he have done it constantly, and sincerely from the one true principle, compliance with the command and Exampl of God, let him speak his conscience, if he do not think, that all the rest hath thrived the better for that,
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but even by appealing to your selves, and challenging any man here present, to bring but one instance of a prudent alms-giver, that hath yearly or weekly consecrated some considerable part of his revenue or increase to that use,
but even by appealing to your selves, and challenging any man Here present, to bring but one instance of a prudent almsgiver, that hath yearly or weekly consecrated Some considerable part of his revenue or increase to that use,
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All which being put together, must (to my understanding) make it as clear to any that acknowledges these for Scripture, as if the NONLATINALPHABET daughter of voice were come back into the world again,
All which being put together, must (to my understanding) make it as clear to any that acknowledges these for Scripture, as if the daughter of voice were come back into the world again,
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Consider them at your leisure, Psal. 41.1, 2. Ps. 112. all to this purpose, Pro. 11.25. & 12.9. & 19.17. and 28.27. Add to these the words of Christ, Mar. 10.30. which though more generally delivered of any kind of parting with possessions for Christs sake, are applied by S. Hier. to the words of Solomon, Pro. 11.24. There is that scattereth and yet increaseth, quia centuplum accipient in hoc tempore, because, saith he, they receive an hundred fold in this world.
Consider them At your leisure, Psalm 41.1, 2. Ps. 112. all to this purpose, Pro 11.25. & 12.9. & 19.17. and 28.27. Add to these the words of christ, Mar. 10.30. which though more generally Delivered of any kind of parting with possessions for Christ sake, Are applied by S. Hier. to the words of Solomon, Pro 11.24. There is that Scattereth and yet increases, quia Centuplum accipient in hoc tempore, Because, Says he, they receive an hundred fold in this world.
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and then your hearts to the acknowledgement, and practice of this duty, direct your hands in the husbanding that treasure intrusted to them, that mercy being added to your zeal, Charity to your devotion, your goodness may shine as well as burn, that men may see, and taste your good works, glorifie God for you here,
and then your hearts to the acknowledgement, and practice of this duty, Direct your hands in the husbanding that treasure Entrusted to them, that mercy being added to your zeal, Charity to your devotion, your Goodness may shine as well as burn, that men may see, and taste your good works, Glorify God for you Here,
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If I have delivered a new doctrine, that will not presently be believed, an unusquis { que } non potest capere, such as every auditor will not consent to, I doubt not but there be plain texts of Scripture, more than one, which will assure any Christian of the truth of it.
If I have Delivered a new Doctrine, that will not presently be believed, an unusquis { que } non potest capere, such as every auditor will not consent to, I doubt not but there be plain texts of Scripture, more than one, which will assure any Christian of the truth of it.
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I descend with speed to the hypothesis, the connexion betwixt this confidence and this performance, claiming of temporal plenty upon giving of alms, my last particular.
I descend with speed to the hypothesis, the connexion betwixt this confidence and this performance, claiming of temporal plenty upon giving of alms, my last particular.
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and shutting in of the day, I am able to make up my reckonings with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith;
and shutting in of the day, I am able to make up my reckonings with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith;
A double confidence there is, pro statu, and Absolute; pro statu, when upon survey of my present constitution of soul, I claim right in Christs promises for the present,
A double confidence there is, Pro Statu, and Absolute; Pro Statu, when upon survey of my present constitution of soul, I claim right in Christ promises for the present,
but then this hope must set us presently upon performance, He that hath this hope, purifies himself, or else it is not that grace of hope, but an NONLATINALPHABET, a youthful daringness of soul, a tumour, a disease, a tympany of hope,
but then this hope must Set us presently upon performance, He that hath this hope, Purifies himself, or Else it is not that grace of hope, but an, a youthful daringness of soul, a tumour, a disease, a tympany of hope,
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before repentance be rooted on earth, to make faith the first grace, and yet define that, assurance of salvation, to apply the merits of Christ to our selves the first thing we do,
before Repentance be rooted on earth, to make faith the First grace, and yet define that, assurance of salvation, to apply the merits of christ to our selves the First thing we do,
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but make up one jewel of these so many lesser gems, one body of these so many limbs, one recipe compounded of so many ingredients, which you may superscribe NONLATINALPHABET, Catholicon, or the whole duty of man. From this general proposition, without the aid of any assumption, we may conclude demonstratively enough, promises of the Gospel are conditional promises,
but make up one jewel of these so many lesser gems, one body of these so many limbs, one recipe compounded of so many ingredients, which you may superscribe, Catholicon, or the Whole duty of man. From this general proposition, without the aid of any Assump, we may conclude demonstratively enough, promises of the Gospel Are conditional promises,
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sometimes in conjunction with faith, repent you and believe the Gospel, sometimes faith, sometimes love, sometimes self-denial, sometimes mercifulness, sometimes hope,
sometime in conjunction with faith, Repent you and believe the Gospel, sometime faith, sometime love, sometime self-denial, sometime mercifulness, sometime hope,
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If you will come yet nearer to a full sight of it, sometimes regeneration or new life is said to be the condition, Except you be born again you can in no wise enter.
If you will come yet nearer to a full sighed of it, sometime regeneration or new life is said to be the condition, Except you be born again you can in no wise enter.
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but a condition proportioned to our state, sincerity in lieu of perfection, repentance in exchange for innocence, evangelical instead of legal righteousness, believing in the heart, i. e. cordial obedience to the whole Law of Christ, impartial without hypocrisie or indulgence in any known sin, persevering and constant without Apostasie,
but a condition proportioned to our state, sincerity in lieu of perfection, Repentance in exchange for innocence, Evangelical instead of Legal righteousness, believing in the heart, i. e. cordial Obedience to the Whole Law of christ, impartial without hypocrisy or indulgence in any known since, persevering and constant without Apostasy,
and then, to them that are thus qualified, belongs that chain of mercies, predestination, vocation to a conformity with Christ, justification, glorification, immediately ensuing.
and then, to them that Are thus qualified, belongs that chain of Mercies, predestination, vocation to a conformity with christ, justification, glorification, immediately ensuing.
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to whom? to them that love God, NONLATINALPHABET, to them that are called according to purpose, the word [ called ] a noun in that place, not a participle, noting a real, not only intentional passion, those that are wrought upon by Gods call,
to whom? to them that love God,, to them that Are called according to purpose, the word [ called ] a noun in that place, not a participle, noting a real, not only intentional passion, those that Are wrought upon by God's call,
conditional Promises, the Apostles illation of so much duty cleansing and perfecting, had been utterly unconclusive, if not impertinent. So Rom. 8.28. All things work together for good ;
conditional Promises, the Apostles illation of so much duty cleansing and perfecting, had been utterly unconclusive, if not impertinent. So Rom. 8.28. All things work together for good;
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a the condition you see set foremost in the Indenture, and then, I will receive you — and therefore most logically infers the Apostle, in the next words the beginning of c. 7. Having therefore these promises, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
a the condition you see Set foremost in the Indenture, and then, I will receive you — and Therefore most logically infers the Apostle, in the next words the beginning of c. 7. Having Therefore these promises, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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It remains then, that they be conditional promises, and so they are explicitly, for the most part the condition, named, and specified, 2 Cor. 6.17. Come out and be you separate, and touch not the unholy thing ;
It remains then, that they be conditional promises, and so they Are explicitly, for the most part the condition, nam, and specified, 2 Cor. 6.17. Come out and be you separate, and touch not the unholy thing;
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that all the promises of God, even of Christ in the Gospel, are conditional promises, not personal, for the Law descends not to particular persons (and in this the Gospel is a Law too, NONLATINALPHABET the Law of faith ) nor absolute,
that all the promises of God, even of christ in the Gospel, Are conditional promises, not personal, for the Law descends not to particular Persons (and in this the Gospel is a Law too, the Law of faith) nor absolute,
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1. To shew you in thesi, that confidence or claiming any thing at Gods hands, must take its rise from duty in performance. 2. In hypothesi, to give you the connexion betwixt this confidence,
1. To show you in Thessia, that confidence or claiming any thing At God's hands, must take its rise from duty in performance. 2. In Hypothesis, to give you the connexion betwixt this confidence,
And to infuse some life, some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickning, enlivening part of this Text, the benefit arising from the performance of this duty, Dicas coram Domino, then thou shalt, or mayest say before the Lord thy God.
And to infuse Some life, Some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickening, enlivening part of this Text, the benefit arising from the performance of this duty, Dicas coram Domino, then thou shalt, or Mayest say before the Lord thy God.
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If all this will justifie the doctrine, and make this Text Christian, perswade your judgments, that charity may be the Queen of heaven ( maxima autem harum charitas, the greatest of these is charity ) without affront,
If all this will justify the Doctrine, and make this Text Christian, persuade your Judgments, that charity may be the Queen of heaven (maxima autem harum charitas, the greatest of these is charity) without affront,
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Tell me in the name of truth and peace, who now were they, for whom the Kingdom was prepared from the foundation of the world, who were there the objects of that great dooms-day election, his Venite benedicti ? If Christ do not tell you,
Tell me in the name of truth and peace, who now were they, for whom the Kingdom was prepared from the Foundation of the world, who were there the objects of that great doomsday election, his Venite Blessing? If christ do not tell you,
that alms-giving is mentioned, when assurance is left out, charity crown'd, when confidence is rejected? I love not to be either magisterial or quarrelsom,
that almsgiving is mentioned, when assurance is left out, charity crowned, when confidence is rejected? I love not to be either magisterial or quarrelsome,
Shall I tell you in one word, that though heaven be given us freely, yet alms-giving is the consideration mentioned in the conveyance, that men are acknowledged the blessed of God, and called to heaven, upon the performance of this duty;
Shall I tell you in one word, that though heaven be given us freely, yet almsgiving is the consideration mentioned in the conveyance, that men Are acknowledged the blessed of God, and called to heaven, upon the performance of this duty;
For this purpose shall I make my address to you in Daniels words, Dan. 4.27. Break off your sins by righteousness and your iniquities by shewing mercy to the poor ;
For this purpose shall I make my address to you in Daniel's words, Dan. 4.27. Break off your Sins by righteousness and your iniquities by showing mercy to the poor;
or repent of, but in the name of God, and S. Paul, in this way that these men call heresie, beseech and conjure you to worship the God of your Fathers.
or Repent of, but in the name of God, and S. Paul, in this Way that these men call heresy, beseech and conjure you to worship the God of your Father's.
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Satan hath all the man hath to give, under hand and seal, all his life time, the spring especially and verdure of his age, the children pass through the fire to Moloch, and just as he is a dropping out of the world, he makes signs of cancelling that will,
Satan hath all the man hath to give, under hand and seal, all his life time, the spring especially and verdure of his age, the children pass through the fire to Moloch, and just as he is a dropping out of the world, he makes Signs of cancelling that will,
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he that hath sent out most of his senses before him, and retains but the last glimmering of life, is allowed to make his Will and reverse all former acts by that one final.
he that hath sent out most of his Senses before him, and retains but the last glimmering of life, is allowed to make his Will and reverse all former acts by that one final.
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and just at the close of the evening, the shutting in of night, we give out that the thunderbolt hath converted us, the feaver came with its fiery chariot,
and just At the close of the evening, the shutting in of night, we give out that the thunderbolt hath converted us, the fever Come with its fiery chariot,
Our hearts are hardned, while it is to day, against all the invasion of Law or Gospel, judgments or mercies, threats or promises, all Christs methods and stratagems of grace,
Our hearts Are hardened, while it is to day, against all the invasion of Law or Gospel, Judgments or Mercies, Treats or promises, all Christ methods and stratagems of grace,
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Thus doth a death-bed repentance, a death-bed charity, a parting with sins and wealth, when we can hold them no longer, look as big in the Calenders of Saints;
Thus does a deathbed Repentance, a deathbed charity, a parting with Sins and wealth, when we can hold them no longer, look as big in the Calendars of Saints;
the soul sleeps in it's tenement, as long as its lease lasteth, and when 'tis expired, then it rouseth, and makes as if 'twould get to work, the Christian thinks not of action, of duty, of good works, of any thing,
the soul sleeps in it's tenement, as long as its lease lasteth, and when it's expired, then it rouses, and makes as if 'twould get to work, the Christian thinks not of actium, of duty, of good works, of any thing,
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heaven will be had without such sollicitors. Shall I instance in one particular more? That Satan may be sure that duty shall never rescue any prey out of his hands, one thing you may observe, that most men never come to treat with it, to look after, to consider any such thing, till indeed the time comes that no man worketh, till the tokens be out upon them, till the cry comes, that the bridegroom is ready to enter, that judgment is at the door, and then there is such running about for oil, as it 'twere for extreme Ʋnction, and that a Sacrament to confer all grace ex opere operato on him, that hath scarce life enough to discern that he received it;
heaven will be had without such solicitors. Shall I instance in one particular more? That Satan may be sure that duty shall never rescue any prey out of his hands, one thing you may observe, that most men never come to Treat with it, to look After, to Consider any such thing, till indeed the time comes that no man works, till the tokens be out upon them, till the cry comes, that the bridegroom is ready to enter, that judgement is At the door, and then there is such running about for oil, as it 'twere for extreme Ʋnction, and that a Sacrament to confer all grace ex Opere operato on him, that hath scarce life enough to discern that he received it;
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The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain phansies, and vainer hopes joyn to supplant duty and good works,
The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain fancies, and vainer hope's join to supplant duty and good works,
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and all this while religion is brought up in the Gentlemans trade, good clothes and idleness, or of the Lillies of the field, vestiri & non laborare, to be clothed and not labour; Duty is too mechanical a thing, the shop or the plough, the work of faith, or labour of love, are things too vile, too sordid for them to stoop to;
and all this while Religion is brought up in the Gentleman's trade, good clothes and idleness, or of the Lilies of the field, vestiri & non laborare, to be clothed and not labour; Duty is too mechanical a thing, the shop or the plough, the work of faith, or labour of love, Are things too vile, too sordid for them to stoop to;
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in another, the communicating at his table; [ We have eat and drank in thy presence ] a sufficient viaticum for that long journey, a charm, or amulet against fear or danger ;
in Another, the communicating At his table; [ We have eat and drank in thy presence ] a sufficient viaticum for that long journey, a charm, or amulet against Fear or danger;
Others there are, that seem kinder unto duty, are content to allow Christ some return of performances for all his sufferings, yet you see in the Gospel, 'tis in one but the patience of hearing him preach, A [ Lord thou hast taught in our streets ] we have heard so many Sermons, passes for a sufficient pretension to heaven ;
Others there Are, that seem kinder unto duty, Are content to allow christ Some return of performances for all his sufferings, yet you see in the Gospel, it's in one but the patience of hearing him preach, A [ Lord thou hast taught in our streets ] we have herd so many Sermons, passes for a sufficient pretension to heaven;
A full perswasion, an absolute assurance, that he is one of Gods elect, is abundantly sufficient to estate himself in that number, a piece of magick, or conjuring, that will help any man to heaven, that will but phansie it, enrol their names in the book of life, in those sacred eternal diptycks, by dreaming only that they are there already.
A full persuasion, an absolute assurance, that he is one of God's elect, is abundantly sufficient to estate himself in that number, a piece of magic, or conjuring, that will help any man to heaven, that will but fancy it, enrol their names in the book of life, in those sacred Eternal diptychs, by dreaming only that they Are there already.
and so gives an absolute supersedeas for duty, a• a legal out-dated thing, that is utterly antiquated by grace. Another contents himself with purposes and resolutions, thin, airy inclinations to duty, and is utterly indifferent for any performance, doubts not but to pass for a Christian, as regenerate as S. Paul, when he wrote, c. 7. to the Romans, though he never do the good that he resolves, live and die carnal and captived and sold under sin.
and so gives an absolute supersedeas for duty, a• a Legal outdated thing, that is utterly antiquated by grace. another contents himself with Purposes and resolutions, thin, airy inclinations to duty, and is utterly indifferent for any performance, doubts not but to pass for a Christian, as regenerate as S. Paul, when he wrote, c. 7. to the Roman, though he never do the good that he resolves, live and die carnal and captived and sold under since.
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than what 'tis, that's now required under the second Covenant, as necessary to salvation. One thinks that the believing all fundamentals, is the NONLATINALPHABET, the only qualification for a Christian ;
than what it's, that's now required under the second Covenant, as necessary to salvation. One thinks that the believing all fundamentals, is the, the only qualification for a Christian;
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and for the quickning that resolution in you, I shall proceed unto the third particular, the NONLATINALPHABET, to consider it as a duty, and so to make an end of my first general.
and for the quickening that resolution in you, I shall proceed unto the third particular, the, to Consider it as a duty, and so to make an end of my First general.
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and remember that there is such a thing, as charity, (a pale, wan, despised creature) commended to Christians by Christ, not to suffer it any longer to go for one of those Magicians Serpents, which faith, like Moses 's rod, is appointed to devour ;
and Remember that there is such a thing, as charity, (a pale, wan, despised creature) commended to Christians by christ, not to suffer it any longer to go for one of those Magicians Serpents, which faith, like Moses is rod, is appointed to devour;
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my humble lowliest request is, that you will do it your selves, and if either through ignorance you have not reckoned of it as a duty, or through desire to thrive in the world, you have omitted to practise it heretofore, you will now at last at this instance, take it into your consideration,
my humble lowliest request is, that you will do it your selves, and if either through ignorance you have not reckoned of it as a duty, or through desire to thrive in the world, you have omitted to practise it heretofore, you will now At last At this instance, take it into your consideration,
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But be our aims never so moderate, if a door-keepers place will serve our turn, to be one of the Nethinim, of the meanest rank in the kingdom of heaven, yet still we must exceed that proportion of the Jews righteousness, their third years tithe, that they were bound to,
But be our aims never so moderate, if a doorkeepers place will serve our turn, to be one of the Nethinim, of the Meanest rank in the Kingdom of heaven, yet still we must exceed that proportion of the jews righteousness, their third Years tithe, that they were bound to,
but it belongs to charity, or duty toward men in its latitude, of which alms giving is one most special part, and except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the kingdom of heaven, the text, on which that heavenly Gospel-Sermon was preach'd upon the Mount. If we have any design toward Evangelical perfection, toward the Christian pitch, the abundance of goodness and mercifulness, as that is improved by Christianity, then this third years tithing will prove but a beggarly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of.
but it belongs to charity, or duty towards men in its latitude, of which alms giving is one most special part, and except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of heaven, the text, on which that heavenly Gospel-Sermon was preached upon the Mount. If we have any Design towards Evangelical perfection, towards the Christian pitch, the abundance of Goodness and mercifulness, as that is improved by Christianity, then this third Years tithing will prove but a beggarly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of.
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and Christ tells us, that except our righteousness, NONLATINALPHABET, the very word that signifies the legal alms-giving many times in the Bible, and who knows but it may do so here? of this there is no doubt,
and christ tells us, that except our righteousness,, the very word that signifies the Legal almsgiving many times in the bible, and who knows but it may do so Here? of this there is no doubt,
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The thirtieth is but equivalent to the third years tithing of the Jews, which was the righteousness, that which they were bound to do by the Law, the Pharisee, did as much,
The thirtieth is but equivalent to the third Years tithing of the jews, which was the righteousness, that which they were bound to do by the Law, the Pharisee, did as much,
That the proportion to be observed by the Christian alms-giver, to speak at the least, must be more in any reason than the thirtieth part of his revenue or increase ;
That the proportion to be observed by the Christian almsgiver, to speak At the least, must be more in any reason than the thirtieth part of his revenue or increase;
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an higher degree of charity, rather benignity, mercifulness, being full of good works, and this was more than their Law exacted, and therefore was styled goodness, as that was more than righteousness. 4. That by force of the second proposition, and by the tenure of Evangelical perfection, that Christ commended to his disciples, this highest degree of mercifulness among the Jews is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not only that degree, which the Law required of the Jew, a little raised, and improved by us,
an higher degree of charity, rather benignity, mercifulness, being full of good works, and this was more than their Law exacted, and Therefore was styled Goodness, as that was more than righteousness. 4. That by force of the second proposition, and by the tenure of Evangelical perfection, that christ commended to his Disciples, this highest degree of mercifulness among the jews is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not only that degree, which the Law required of the Jew, a little raised, and improved by us,
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and this is that mercifulness that Moses's Law required of the Jews, and so was part of their righteousness, he was a breaker of the Law, that did neglect it,
and this is that mercifulness that Moses's Law required of the jews, and so was part of their righteousness, he was a breaker of the Law, that did neglect it,
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3. That there were among the Jews two sorts of mercifulness, the first called literally righteousness, and by the Septuagint, when it belongs to works of mercy, is rendred sometimes NONLATINALPHABET righteousness, sometimes NONLATINALPHABET mercy ;
3. That there were among the jews two sorts of mercifulness, the First called literally righteousness, and by the septuagint, when it belongs to works of mercy, is rendered sometime righteousness, sometime mercy;
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avoiding this that no man should blame us — explains it thus, lest any should say, how did Christ fill up or fulfil the Law, cùm videamus Christianos non tantam eleemosynam facere, quantam fieri in lege praeceptum est,
avoiding this that no man should blame us — explains it thus, lest any should say, how did christ fill up or fulfil the Law, cùm videamus Christians non Tantam Eleemosynary facere, Quantum fieri in lege Precept est,
nec concupiscere praecepit, for, Thou shalt not commit adultery, thou shalt not look to lust, he adds, pro eo quod est decumare, omnia quae sunt pauperibus dividere, instead of tithing (this third years tithing) thou shalt divide all thou hast to the poor, give them some plentiful part of it.
nec concupiscere praecepit, for, Thou shalt not commit adultery, thou shalt not look to lust, he adds, Pro eo quod est decumare, omnia Quae sunt pauperibus dividere, instead of tithing (this third Years tithing) thou shalt divide all thou hast to the poor, give them Some plentiful part of it.
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as the Fathers before S. Augustin, generally interpreted it, to improve it, set it higher than it was before, require more of Christians than ever was exacted of the Jews or heathens by the Law of Moses or of Nature. Thus Irenaeus, mentioning Christs improvement of the Law, pro eo quod est, Non moechaberis,
as the Father's before S. Augustin, generally interpreted it, to improve it, Set it higher than it was before, require more of Christians than ever was exacted of the jews or Heathens by the Law of Moses or of Nature. Thus Irnaeus, mentioning Christ improvement of the Law, Pro eo quod est, Non moechaberis,
in a word, that mercifulness is all one with humanity, a precept of the nature, the God, the soul we carry about with us. 2. That being so, it comes within the compass of those Laws, that Christ came NONLATINALPHABET, not to destroy but to fulfil, i. e.
in a word, that mercifulness is all one with humanity, a precept of the nature, the God, the soul we carry about with us. 2. That being so, it comes within the compass of those Laws, that christ Come, not to destroy but to fulfil, i. e.
1. That mercifulness, or charity or giving alms is no part of the Ceremonial Law, which is properly Judaism, but of the eternal law of reason and nature, part of the oath or Sacrament, that is given us,
1. That mercifulness, or charity or giving alms is no part of the Ceremonial Law, which is properly Judaism, but of the Eternal law of reason and nature, part of the oath or Sacrament, that is given us,
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but only gave you to consider, what Gods judgment was for the NONLATINALPHABET to his own people. Only by way of application to our selves, give me leave to add these four things which I deliver in as many propositions ;
but only gave you to Consider, what God's judgement was for the to his own people. Only by Way of application to our selves, give me leave to add these four things which I deliver in as many propositions;
and the covetous, that were not inclined to giving at all, would complain that this were a new kind of ghostly stealth, a way of robbing him out of the pulpit, of burthening his conscience, and lightning his bags, and both joyn in the indictment of it for a Judaical antiquated doctrine, that hath nothing to do with Christians. And therefore to do no more,
and the covetous, that were not inclined to giving At all, would complain that this were a new kind of ghostly stealth, a Way of robbing him out of the pulpit, of burdened his conscience, and lightning his bags, and both join in the indictment of it for a Judaical antiquated Doctrine, that hath nothing to do with Christians. And Therefore to do no more,
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He that were merciful already, would think his gift would become a debt, his bounty duty, and so be wrongd and robb'd of the renown of his charity, by this doctrine ;
He that were merciful already, would think his gift would become a debt, his bounty duty, and so be wronged and robbed of the renown of his charity, by this Doctrine;
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Now if I should press this practice of the Jews as matter of obligation, or prescription to Christians, that you are not in conscience to do less, than the Jews were bound to do, every man to set apart a thirtieth of his yearly revenue,
Now if I should press this practice of the jews as matter of obligation, or prescription to Christians, that you Are not in conscience to do less, than the jews were bound to do, every man to Set apart a thirtieth of his yearly revenue,
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the Jew whose yearly revenue amounted to thirty shekels, was every third year to pay three of them to the use of the poor, that is in effect, one for every year, the triennial tenth being all one with an annual thirtieth :
the Jew whose yearly revenue amounted to thirty shekels, was every third year to pay three of them to the use of the poor, that is in Effect, one for every year, the triennial tenth being all one with an annual thirtieth:
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This if we would dissolve into a yearly rate, and so discern the Jewish NONLATINALPHABET more perfectly, it is equivalent to a thirtieth part every year;
This if we would dissolve into a yearly rate, and so discern the Jewish more perfectly, it is equivalent to a thirtieth part every year;
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That there was a NONLATINALPHABET defin'd by God to the Jews Charity, a proportion for every man, not which they might not exceed (for there were other ways of vent for their charity mentioned, beside this) but which no man was to go under, is manifest by the text, and c. 14. of this book ;
That there was a defined by God to the jews Charity, a proportion for every man, not which they might not exceed (for there were other ways of vent for their charity mentioned, beside this) but which no man was to go under, is manifest by the text, and c. 14. of this book;
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and happy that man, who hath the longest arm, whose charity can thus reach farthest. The third thing is that my text obliges me to, the how much out of every mans revenues may go for the poor mans due, which brings me to the second particular, the NONLATINALPHABET here mentioned in these words [ tithing all the tithes of thy increase the third year. ]
and happy that man, who hath the longest arm, whose charity can thus reach farthest. The third thing is that my text obliges me to, the how much out of every men revenues may go for the poor men due, which brings me to the second particular, the Here mentioned in these words [ tithing all the Tithes of thy increase the third year. ]
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then to inlarge, as far as we can, round about us, as motion beginning at the centre diffuses it self uniformly, sends out his influence and shakes every part to the circumference ;
then to enlarge, as Far as we can, round about us, as motion beginning At the centre diffuses it self uniformly, sends out his influence and shakes every part to the circumference;
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or particularly in this populous city, we may do well to take that course that we use in composing other difficulties, referatur ad sortem, let the lot decide the main of the controversie, and reserving somewhat for the publick, somewhat for the stranger, somewhat for common calamities, somewhat as 'twere for the universal motion of the whole body, somewhat for excentricks, let the place, whereon our lot hath cast us, be the principal orb for our charity to move in, the special diocess for our Visitation. And when that is done,
or particularly in this populous City, we may do well to take that course that we use in composing other difficulties, referatur ad sortem, let the lot decide the main of the controversy, and reserving somewhat for the public, somewhat for the stranger, somewhat for Common calamities, somewhat as 'twere for the universal motion of the Whole body, somewhat for excentrics, let the place, whereon our lot hath cast us, be the principal orb for our charity to move in, the special diocese for our Visitation. And when that is done,
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than to tell you that Gods judgment in this affair is worth observing, that alms-giving or mercifulness being a dictate of nature, but that like other such Laws, given only in general terms,
than to tell you that God's judgement in this affair is worth observing, that almsgiving or mercifulness being a dictate of nature, but that like other such Laws, given only in general terms,
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that seeing a do good to all, is now sent into the world by Christ, and that but little restrained in any Christian Kingdom, by an especially to the houshold of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every mouth that gapes in a kingdom,
that seeing a do good to all, is now sent into the world by christ, and that but little restrained in any Christian Kingdom, by an especially to the household of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every Mouth that gapes in a Kingdom,
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For such, of all others, is the fixt, stationary, diligent labouring poor man, whose motion is like that of the trembling sphere, not able to advance any considerable matter in a whole age, be they never so restless, whose hands, with all their diligence, cannot give content to the mouth, or yield any thing but stones many times, to the poor child that calls for bread. All that I shall interpose for the quibus, shall be this;
For such, of all Others, is the fixed, stationary, diligent labouring poor man, whose motion is like that of the trembling sphere, not able to advance any considerable matter in a Whole age, be they never so restless, whose hands, with all their diligence, cannot give content to the Mouth, or yield any thing but stones many times, to the poor child that calls for bred. All that I shall interpose for the quibus, shall be this;
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No, we have a countermand from the Apostle against these NONLATINALPHABET, disorderly walkers, 2 Thes. 3.7. that if any would not labour, neither should he eat, v. 10. the best alms for them, the seasonablest provision and charity to such, is the careful execution of laws upon them, to set them every one single in an orb to move in, by that means perhaps to teach them the skill in time to be alms-givers themselves, at least to become fit to be receivers ;
No, we have a countermand from the Apostle against these, disorderly walker's, 2 Thebes 3.7. that if any would not labour, neither should he eat, v. 10. the best alms for them, the seasonablest provision and charity to such, is the careful execution of laws upon them, to Set them every one single in an orb to move in, by that means perhaps to teach them the skill in time to be Almsgivers themselves, At least to become fit to be Receivers;
and I know not any, that are excluded from this title. But you would then think I were set to sollicite against the laws of this realm, and plead the cause of the idle wandering beggar, that most savage, barbarous unchristian trade among us, set, a man would think, in the streets by the devil, on purpose to pose, and tire, and non-plus mens charity, to dishearten and weary them out of this Christian duty.
and I know not any, that Are excluded from this title. But you would then think I were Set to solicit against the laws of this realm, and plead the cause of the idle wandering beggar, that most savage, barbarous unchristian trade among us, Set, a man would think, in the streets by the Devil, on purpose to pose, and tire, and nonplus men's charity, to dishearten and weary them out of this Christian duty.
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a weekly provision laid in, and ready in numerato for this purpose, that you be never surprized on a sudden, and so disabled to perform this duty. 2. For the quibus, I would answer, To all, whom Christ hath made our neighbours and brethren ;
a weekly provision laid in, and ready in numerato for this purpose, that you be never surprised on a sudden, and so disabled to perform this duty. 2. For the quibus, I would answer, To all, whom christ hath made our neighbours and brothers;
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unless we take some such course as this mentioned in terminis by S. Paul, 1 Cor. 16.2. Ʋpon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come;
unless we take Some such course as this mentioned in terminis by S. Paul, 1 Cor. 16.2. Ʋpon the First day of the Week let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come;
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'Twas a thing that Antoninus recounts as matter of special joy, & that which he numbers amongst the felicities, for which he was beholden to the Gods, that he was never ask'd of any, that he thought fit to give to, that he was answered by his Almoner, NONLATINALPHABET, that there was not store at hand to perform his will.
'Twas a thing that Antoninus recounts as matter of special joy, & that which he numbers among the felicities, for which he was beholden to the God's, that he was never asked of any, that he Thought fit to give to, that he was answered by his Almoner,, that there was not store At hand to perform his will.
So thou art really, and sincerely affected to the setting out of the third years tithing, thou shalt have my leave to be thine own Almoner, have the choice of the particular way of disposing, and ordering it thy self.
So thou art really, and sincerely affected to the setting out of the third Years tithing, thou shalt have my leave to be thine own Almoner, have the choice of the particular Way of disposing, and ordering it thy self.
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but much better, if we would fall in love with it our selves, as a way of binding up both the tables of the Law into one volume, of ministring both to God and man, by this one mixt act of charity and piety, of mercy, and of sacrifice, and so, in the wise mans phrase, to lay up our riches in Gods storehouse, without a metaphor. But if it please you not, that any body (though in the resolution it be Christ himself ) should have the disposal of your alms, as charity now adaies is a pettish wearish thing, ready to startle, and pick a quarrel with any thing that comes to meddle with it,
but much better, if we would fallen in love with it our selves, as a Way of binding up both the tables of the Law into one volume, of ministering both to God and man, by this one mixed act of charity and piety, of mercy, and of sacrifice, and so, in the wise men phrase, to lay up our riches in God's storehouse, without a metaphor. But if it please you not, that any body (though in the resolution it be christ himself) should have the disposal of your alms, as charity now adais is a pettish wearish thing, ready to startle, and pick a quarrel with any thing that comes to meddle with it,
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And if you want an embleme for it, that antient piece of Nathans designing will serve the turn, the rich man feasting on the poor mans ewe lamb, his luxury maintained by the others bloud. 'Twere an admirable work of Ecclesiastick discipline, some way or other to bring the Corban in such favour with us, that it might prove a bank or storehouse in every parish, able to supply the wants of all ;
And if you want an emblem for it, that ancient piece of Nathans designing will serve the turn, the rich man feasting on the poor men ewe lamb, his luxury maintained by the Others blood. 'Twere an admirable work of Ecclesiastic discipline, Some Way or other to bring the Corban in such favour with us, that it might prove a bank or storehouse in every parish, able to supply the Wants of all;
if it should chance to live to that age, thrive and prove fit for an NONLATINALPHABET the imposition of a name, let me have the favour to Christen it, A new-found sacriledge, a most inhumane at once, and unchristian profanation;
if it should chance to live to that age, thrive and prove fit for an the imposition of a name, let me have the favour to christian it, A newfound sacrilege, a most inhumane At once, and unchristian profanation;
especially, that that notorious abuse of this most Christian custome, which they say (I hope unjustly) some part of this city is guilty of, in converting this inheritance of the poor, into a feast of entertainment for the Officers of the Church, may be branded, and banish'd out of kenn. It is yet but a sin, which like some in Aristotle, hath never a name, had never yet the honour to be forbidden ;
especially, that that notorious abuse of this most Christian custom, which they say (I hope unjustly) Some part of this City is guilty of, in converting this inheritance of the poor, into a feast of entertainment for the Officers of the Church, may be branded, and banished out of kenn. It is yet but a since, which like Some in Aristotle, hath never a name, had never yet the honour to be forbidden;
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I have been the more large on this particular, because it hath in all ages been accounted a prime piece of Christianity, (a special part of divine worship saith Aquinas ) the observation of which is yet, thanks be to God, alive among us, especially if that be true, which Pamelius cites out of Honorius, that instead of the antient oblation of bread and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale.
I have been the more large on this particular, Because it hath in all ages been accounted a prime piece of Christianity, (a special part of divine worship Says Aquinas) the observation of which is yet, thanks be to God, alive among us, especially if that be true, which Pamelius cites out of Honorius, that instead of the ancient oblation of bred and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale.
what the very word signifies in a Christian Nomenclature. There are so many descants of fantastical brains on that plain song of the Apostles, We are not under the law,
what the very word signifies in a Christian Nomenclature. There Are so many descants of fantastical brains on that plain song of the Apostles, We Are not under the law,
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and so sure, the duty, a special part of piety and publick service of God. And therefore the custom being either neglected, or intermitted at Constantinople, S. Chrysostome took care for the restoring it again,
and so sure, the duty, a special part of piety and public service of God. And Therefore the custom being either neglected, or intermitted At Constantinople, S. Chrysostom took care for the restoring it again,
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and so for executioners, whose oblation being the price of bloud, was not suffered to come into the Corban, no more than the thirty pieces of silver, that Judas took to betray Christ, Mat. 27.6. An excellent consideration for us to meditate on, that the being excluded from the Offertory, being denied the priviledge of giving alms or being bountiful to the poor, went for a very great punishment ;
and so for executioners, whose oblation being the price of blood, was not suffered to come into the Corban, no more than the thirty Pieces of silver, that Judas took to betray christ, Mathew 27.6. an excellent consideration for us to meditate on, that the being excluded from the Offertory, being denied the privilege of giving alms or being bountiful to the poor, went for a very great punishment;
and therefore Epiphanius having mentioned the faults, for which offenders were excommunicated, as NONLATINALPHABET, fornication, adultery, &c. he adds NONLATINALPHABET, the Church receives not offerings from the injurious, &c. but from just livers, noting that all but the NONLATINALPHABET, those that live justly, were interdicted the priviledge of offering or giving to the Corban. Thus in Clemens was not the oblation received from the unjust publican, who exacted NONLATINALPHABET, above what was appointed ;
and Therefore Epiphanius having mentioned the Faults, for which offenders were excommunicated, as, fornication, adultery, etc. he adds, the Church receives not offerings from the injurious, etc. but from just livers, noting that all but the, those that live justly, were interdicted the privilege of offering or giving to the Corban. Thus in Clemens was not the oblation received from the unjust publican, who exacted, above what was appointed;
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And observable it is from those, and other ancient constitutions, that 'twas a punishment for some men, used in the Church, not to receive them to the Offertory, who yet were not so great malefactors, as to be kept from some other privileges of Christians ;
And observable it is from those, and other ancient constitutions, that 'twas a punishment for Some men, used in the Church, not to receive them to the Offertory, who yet were not so great malefactors, as to be kept from Some other privileges of Christians;
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These are contained under his general head of NONLATINALPHABET, bringing of fruits, of which he hath a Chapter and NONLATINALPHABET, the Lords Offerings, and NONLATINALPHABET, alms and other where NONLATINALPHABET, voluntary• gifts distributed to the poor ;
These Are contained under his general head of, bringing of fruits, of which he hath a Chapter and, the lords Offerings, and, alms and other where, voluntary• Gifts distributed to the poor;
These are the NONLATINALPHABET oblations in the Constitutions, at least one sort of them, one being for the Priest, the other for the poor, and again, NONLATINALPHABET, the doing good to them that want, the very word in S. Paul, NONLATINALPHABET, to do good and communicate, Heb. 13.16. and NONLATINALPHABET, voluntary oblations for the poor ;
These Are the Oblations in the Constitutions, At least one sort of them, one being for the Priest, the other for the poor, and again,, the doing good to them that want, the very word in S. Paul,, to do good and communicate, Hebrew 13.16. and, voluntary Oblations for the poor;
the rich might have leave to bring more than his poorer brother, but not to take place by that bounty, not to pretend any propriety to what he had brought, which is the meaning of the NONLATINALPHABET every man his own supper, and the NONLATINALPHABET, taking precedence of others in eating, the rich to eat all, and the poor none, one to be hungry, and the other drunken, the fault which he there found with the Corinthians ;
the rich might have leave to bring more than his Poorer brother, but not to take place by that bounty, not to pretend any propriety to what he had brought, which is the meaning of the every man his own supper, and the, taking precedence of Others in eating, the rich to eat all, and the poor none, one to be hungry, and the other drunken, the fault which he there found with the Corinthians;
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But I hope, my brethren, the practice of those some, shall not be accepted as authentick evidence against Christ, to defame and dishonour our most glorious profession, whose very style is [ Brethren ] whose livery [ Charity ] and Character that they love one another. I know not how unmerciful and hard-hearted the Christian world is now grown in its declination, as covetousness is generally the vice of old age, I am sure, 'twas open-handed enough, in its youth, witness that most antient primitive Apostolical institution of the Offertory in the Sacrament, that which was so considerable a part of that holy rite, that it gave denomination to the whole, the Eucharist styled NONLATINALPHABET communion, distinctly, from this custom of bringing every man out of his store, and communicating to the necessities of the Saints, as it is 2 Cor. 8.4. NONLATINALPHABET, the communion, or fellowship as we render it, more fully the communicativeness, or liberality of administring to the Saints, and is therefore by us rendred liberality, 1 Cor. 16.3. Many excellent observations might be presented to you on this occasion, necessary for the understanding many places in S. Paul, especially of c. 11. of 1 Cor. but you will easily forgive me the sparing this pains, in this place;
But I hope, my brothers, the practice of those Some, shall not be accepted as authentic evidence against christ, to defame and dishonour our most glorious profession, whose very style is [ Brothers ] whose livery [ Charity ] and Character that they love one Another. I know not how unmerciful and hardhearted the Christian world is now grown in its declination, as covetousness is generally the vice of old age, I am sure, 'twas openhanded enough, in its youth, witness that most ancient primitive Apostolical Institution of the Offertory in the Sacrament, that which was so considerable a part of that holy rite, that it gave denomination to the Whole, the Eucharist styled communion, distinctly, from this custom of bringing every man out of his store, and communicating to the necessities of the Saints, as it is 2 Cor. 8.4., the communion, or fellowship as we render it, more Fully the communicativeness, or liberality of administering to the Saints, and is Therefore by us rendered liberality, 1 Cor. 16.3. Many excellent observations might be presented to you on this occasion, necessary for the understanding many places in S. Paul, especially of c. 11. of 1 Cor. but you will Easily forgive me the sparing this pains, in this place;
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Let it suffice that we find in that chap. that at those holy meetings there was always a table furnish'd out of the bounty of communicants, for a common feast unto all the faithful ;
Let it suffice that we find in that chap. that At those holy meetings there was always a table furnished out of the bounty of communicants, for a Common feast unto all the faithful;
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and alas, the same disease hath fallen upon the NONLATINALPHABET in that other sense, the bowels of mercy in many Christians are petrified, transubstantiate into stones, pure mine and quarry, and so we Ministers, damnati ad metalla (that old Roman punishment) condemned to digg in those mines, and by all the daily pains of preaching and exhortation, able to bring forth nothing but such NONLATINALPHABET, stones instead of bread.
and alas, the same disease hath fallen upon the in that other sense, the bowels of mercy in many Christians Are petrified, transubstantiate into stones, pure mine and quarry, and so we Ministers, Condemned ad Metals (that old Roman punishment) condemned to dig in those mines, and by all the daily pains of preaching and exhortation, able to bring forth nothing but such, stones instead of bred.
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Physicians tell us of a disease converting the womb into a firm stone, and the story in Crollius of a NONLATINALPHABET, a child of a perfect stony substance, is asserted by many others.
Physicians tell us of a disease converting the womb into a firm stone, and the story in Crollius of a, a child of a perfect stony substance, is asserted by many Others.
for a piece of Judaism? The practice of some Christians would perswade men so, that the sword that Christ brought into the world, had wounded charity to the heart, that he had left no such custom behind him to the Churches of God, that Christianity had clutch'd mens hands,
for a piece of Judaism? The practice of Some Christians would persuade men so, that the sword that christ brought into the world, had wounded charity to the heart, that he had left no such custom behind him to the Churches of God, that Christianity had clutched men's hands,
Shall we proceed then, and ask, when the state of the Jews expired, did alms-giving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolish'd rite,
Shall we proceed then, and ask, when the state of the jews expired, did almsgiving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolished rite,
Nay farther, that murther one of the deepest dye, a fratricidium, like Cains of Abel his brother, and therefore as that is a clamans de terra, crying for judment from the ground, so hath this a clamet ad Deum contra te, cry to God against thee, Deut. 15.9. I will add, at least so long as the state of the Jews lasted, it was sacrilege too.
Nay farther, that murder one of the Deepest die, a fratricidium, like Cains of Abel his brother, and Therefore as that is a Clamans de terra, crying for judgement from the ground, so hath this a clamet ad God contra te, cry to God against thee, Deuteronomy 15.9. I will add, At least so long as the state of the jews lasted, it was sacrilege too.
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The withholding of the former was sacrilege, and of the latter, furtum interpretativum, say the Schools, interpretative theft, and the Casuists to the same purpose, that though our goods be our own, jure proprietatis, by right of propriety, yet they are other mens, jure charitatis, by right of charity ;
The withholding of the former was sacrilege, and of the latter, Furtum interpretativum, say the Schools, interpretative theft, and the Casuists to the same purpose, that though our goods be our own, jure proprietatis, by right of propriety, yet they Are other men's, jure charitatis, by right of charity;
And the poor next after them, were taken care of by God himself, Lazarus, as it were, in Aarons, as once in Abrahams bosom, next to the priest in the temple, as to the Patriarch in heaven ;
And the poor next After them, were taken care of by God himself, Lazarus, as it were, in Aaron's, as once in Abrahams bosom, next to the priest in the temple, as to the Patriarch in heaven;
A SERMON, Preached in St. Paul 's Church before the Lord Mayor and Aldermen of the City of London, on the 12. of April, A.D. 1640. DEUT. XXVI. 12, 13.
A SERMON, Preached in Saint Paul is Church before the Lord Mayor and Aldermen of the city of London, on the 12. of April, AD 1640. DEUTERONOMY. XXVI. 12, 13.
THAT the first sound of this text may not possess you with an expectation of a Vicars plea, a discourse of tithes, and querulous invective against sacriledge ;
THAT the First found of this text may not possess you with an expectation of a Vicars plea, a discourse of Tithes, and querulous invective against sacrilege;
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that I may reconcile the choice of this text with the imploring and hoping for your patience, I shall immediately deliver you from your fears, by assuring you, that the main of this text is (and the total of my discourse shall be) bent quite toward another coast, that which in the sincerity of my heart, I conceive may best comply with your designs, either as Christians, or as men, most tend to your serving of Christ, and enriching of your selves, with the increase of your wealth here, and glory hereafter.
that I may reconcile the choice of this text with the imploring and hoping for your patience, I shall immediately deliver you from your fears, by assuring you, that the main of this text is (and the total of my discourse shall be) bent quite towards Another coast, that which in the sincerity of my heart, I conceive may best comply with your designs, either as Christians, or as men, most tend to your serving of christ, and enriching of your selves, with the increase of your wealth Here, and glory hereafter.
And when I have told you this, I cannot chuse but say, that I am your friend, and for that may claim not as an act of favour, but justice, the payment of this debt, the return of your patience in receiving, and care in practising what shall be delivered.
And when I have told you this, I cannot choose but say, that I am your friend, and for that may claim not as an act of favour, but Justice, the payment of this debt, the return of your patience in receiving, and care in practising what shall be Delivered.
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then, but not before. 2. In hypothesi, shew you the connexion between this confidence and this performance, claiming of temporal plenty, upon giving of alms. These are the several posts and stages of my future discourse, the Monogramm drawn in cole, as it were, wherein you may discern the lines and lineaments of the whole body ;
then, but not before. 2. In Hypothesis, show you the connexion between this confidence and this performance, claiming of temporal plenty, upon giving of alms. These Are the several posts and stages of my future discourse, the Monogramm drawn in coal, as it were, wherein you may discern the lines and lineaments of the Whole body;
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for the stranger, the fatherless, and the widow, as you may see it enacted, c. 14. v. 29. this was called by the Rabbines the second tithing, and in another respect the third by some of them, (the tithe for feasts, Deut. 14.23. going for the second, and the tithe of the tithes, which the Levites paid the High-priest, going for the fourth, in that account) but most significantly NONLATINALPHABET the tithe for the poor, NONLATINALPHABET, in Josephus, the poor mans tithing, or in the words of the text, the compleveris decimare anno tertio, the making an end of tithing the third year ;
for the stranger, the fatherless, and the widow, as you may see it enacted, c. 14. v. 29. this was called by the Rabbis the second tithing, and in Another respect the third by Some of them, (the tithe for feasts, Deuteronomy 14.23. going for the second, and the tithe of the Tithes, which the Levites paid the High priest, going for the fourth, in that account) but most significantly the tithe for the poor,, in Josephus, the poor men tithing, or in the words of the text, the compleveris decimare Anno tertio, the making an end of tithing the third year;
Till this were done, there wanted a compleveris, what ever other dues were paid, the work was incomplete, and upon the performance of that, here is a stock of confidence toward God, for him that hath done it, a right invested on him to all the abundance of Canaan, v. 15. a justifiable pretension to all temporal blessings, which he may depend on, and challenge at Gods hand;
Till this were done, there wanted a compleveris, what ever other dues were paid, the work was incomplete, and upon the performance of that, Here is a stock of confidence towards God, for him that hath done it, a right invested on him to all the abundance of Canaan, v. 15. a justifiable pretension to all temporal blessings, which he may depend on, and challenge At God's hand;
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'twere but a cold expression to say, he might expect by petition, I will add, he may require by claim, and produce his patent for it here in my text, Cùm compleveris, &c. When thou hast made an end, &c. This text I have upon advice resolved not to divide into parts, but my discourse upon it I shall, by setting it these bounds and limits ;
'twere but a cold expression to say, he might expect by petition, I will add, he may require by claim, and produce his patent for it Here in my text, Cùm compleveris, etc. When thou hast made an end, etc. This text I have upon Advice resolved not to divide into parts, but my discourse upon it I shall, by setting it these bounds and Limits;
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1. We shall begin with the NONLATINALPHABET, consider alms-giving simply, deducing the practice of the Jews down to us Christians, and so in a manner give you the history of alms-giving. 2. We shall look into the NONLATINALPHABET, what portion ought to issue out of every mans revenues, taking our rise from the practice of the Jews, a tithe of all increase every third year.
1. We shall begin with the, Consider almsgiving simply, deducing the practice of the jews down to us Christians, and so in a manner give you the history of almsgiving. 2. We shall look into the, what portion ought to issue out of every men revenues, taking our rise from the practice of the jews, a tithe of all increase every third year.
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In the second general we shall shew you, 1. In thesi, that confidence or claiming any thing at Gods hands, must take its rise from duty in performance, Then thou mayest say;
In the second general we shall show you, 1. In Thessia, that confidence or claiming any thing At God's hands, must take its rise from duty in performance, Then thou Mayest say;
I must now descend to the filling them up, and giving you them a little more to the life, taking them in the order proposed, very loosely, and very plainly, making provision for your hearts, not your ears, for your future gain and not your present sensuality, and begin with the first general, and in that the NONLATINALPHABET,
I must now descend to the filling them up, and giving you them a little more to the life, taking them in the order proposed, very loosely, and very plainly, making provision for your hearts, not your ears, for your future gain and not your present sensuality, and begin with the First general, and in that the,
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Though we assert not an equality of worldly riches from any decree either of God or nature, find not any statute of NONLATINALPHABET, any law of community, in any but Plato 's institutions,
Though we assert not an equality of worldly riches from any Decree either of God or nature, find not any statute of, any law of community, in any but Plato is institutions,
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and those never reduced to practice in any one city in the world (attempted once by Plotinus, through his favour with Gallienus, who promised to reside in his Platenopolis, but soon altered his purpose again,
and those never reduced to practice in any one City in the world (attempted once by Plotinus, through his favour with Gallienus, who promised to reside in his Platenopolis, but soon altered his purpose again,
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as Porphyrie tells us) yet I may suppose it for a granted maxime, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Natures primary intention,
as Porphyry tells us) yet I may suppose it for a granted maxim, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Nature's primary intention,
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or Gods first and general providence; Aristotle may tell us of some NONLATINALPHABET, some that Nature hath bored through the ear, to be slaves for ever, and we may believe him,
or God's First and general providence; Aristotle may tell us of Some, Some that Nature hath bored through the ear, to be slaves for ever, and we may believe him,
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if we can find any ground for it, but of any NONLATINALPHABET colonies of men, sent into the world without any claim or right to any part of the worlds goods, he hath not left us any thing upon record. Nor hath the book of Creation in the Scripture, the Beresith, or natural Philosophy of the Bible given us any hint for such a resolution, that some should be born to riot, and others to famish, some to be glutted, and others to starve, that mankind should be thus dichotomized into such extreme distant fates, some to reign in Paradise for ever, others to be thrown over the wall, as out of the Adamites stove, to pine and freeze among thorns and briars. This were an absolute decree of election and reprobation, improved farther than Predestinarians have ordinarily extended it.
if we can find any ground for it, but of any colonies of men, sent into the world without any claim or right to any part of the world's goods, he hath not left us any thing upon record. Nor hath the book of Creation in the Scripture, the Beresith, or natural Philosophy of the bible given us any hint for such a resolution, that Some should be born to riot, and Others to famish, Some to be glutted, and Others to starve, that mankind should be thus dichotomized into such extreme distant fates, Some to Reign in Paradise for ever, Others to be thrown over the wall, as out of the Adamites stove, to pine and freeze among thorns and briers. This were an absolute Decree of election and reprobation, improved farther than Predestinarians have ordinarily extended it.
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As we are wont to say of sin, that 'tis not to be found in Gods Hexameron, no fruit of his Six days labour, but a production of a later date, ingendred betwixt the serpent and the woman, that Incubus and Succuba, the devil and the lower soul ;
As we Are wont to say of since, that it's not to be found in God's Hexameron, no fruit of his Six days labour, but a production of a later date, engendered betwixt the serpent and the woman, that Incubus and Succuba, the Devil and the lower soul;
so may we say of extreme want and poverty, that its nativity is of the land of Canaan, its father an Amorite, and its mother an Hittite: Satan and covetousness brought it into the world,
so may we say of extreme want and poverty, that its Nativity is of the land of Canaan, its father an Amorite, and its mother an Hittite: Satan and covetousness brought it into the world,
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and then God finding it there (whose glorious attribute it is to extract good out of evil ) as he did once a NONLATINALPHABET out of an NONLATINALPHABET, redemption of mankind out of the fall of Adam, and so made the Devil an instrument of bringing the Messias into the world;
and then God finding it there (whose glorious attribute it is to extract good out of evil) as he did once a out of an, redemption of mankind out of the fallen of Adam, and so made the devil an Instrument of bringing the Messias into the world;
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so hath he in like manner by his particular providence ordered and continued this effect of some mens covetousness, to become matter of others bounty, exercise of that one piece of mans divinity, as Pythagoras called liberality, and so ex his lapidibus, out of these stones, out of the extreme want,
so hath he in like manner by his particular providence ordered and continued this Effect of Some men's covetousness, to become matter of Others bounty, exercise of that one piece of men divinity, as Pythagoras called liberality, and so ex his lapidibus, out of these stones, out of the extreme want,
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and necessity of our brethren, to raise trophies and monuments of virtue to us, of charity, liberality, and magnificence, of mercy, and bowels of compassion, that most beautiful composition of graces, that most heroical renowned habit of the soul.
and necessity of our brothers, to raise trophies and monuments of virtue to us, of charity, liberality, and magnificence, of mercy, and bowels of compassion, that most beautiful composition of graces, that most heroical renowned habit of the soul.
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So that now we may define it an act of Gods infinite goodness to permit, though before we could scarce allow it reconcileable with his infinite justice, to decree the extreme inequality of earthly portions, the poor man gasping for food, that the rich may have a store-house or magazine, where to lay up his treasures ;
So that now we may define it an act of God's infinite Goodness to permit, though before we could scarce allow it reconcilable with his infinite Justice, to Decree the extreme inequality of earthly portions, the poor man gasping for food, that the rich may have a storehouse or magazine, where to lay up his treasures;
that thou by thy wealth mayest be that Elijah sent from heaven to the famishing for lorn widow, that Godlike man drop'd out of the clouds to his relief, and by the omnipotent reviving power of thy charity, usurp that attribute of Gods given him by the Psalmist, that feeds the young ravens, exposed by the old ones, sustain that destitute sort of creatures, that call upon thee.
that thou by thy wealth Mayest be that Elijah sent from heaven to the famishing for lorn widow, that Godlike man dropped out of the Clouds to his relief, and by the omnipotent reviving power of thy charity, usurp that attribute of God's given him by the Psalmist, that feeds the young Ravens, exposed by the old ones, sustain that destitute sort of creatures, that call upon thee.
Admirable therefore was that contrivance of Gods mercy and wisdom, mentioned to the Jews, not as a threatning but a promise of grace, one of the privileges and blessings of Canaan, the poor shall never cease out of the land, Deut. 15.11.
Admirable Therefore was that contrivance of God's mercy and Wisdom, mentioned to the jews, not as a threatening but a promise of grace, one of the privileges and blessings of Canaan, the poor shall never cease out of the land, Deuteronomy 15.11.
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the rich mans barn is the poor mans granary, nay murther too, as we may conclude from the words of the wise man, the poor mans bread is his life (and that is sometimes thy dole, on which his life depends ) and then,
the rich men barn is the poor men granary, nay murder too, as we may conclude from the words of the wise man, the poor men bred is his life (and that is sometime thy dole, on which his life depends) and then,
as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spake well of him for his liberality to Xenocrates, or as benefactors among the heathen were adored and deified, that thus thy faithless, fading, falsehearted riches (which the Evangelist therefore styles Mammon of unrighteousness, only as NONLATINALPHABET is opposed to NONLATINALPHABET, to true durable wealth ) may yield thee more profit by the profusion, than by the possession (as silver doth by melting, than by continuing in the wedge or bullion, according to that of Clemens, NONLATINALPHABET, the rich is he that distributes, not he which hath and possesseth ;
as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spoke well of him for his liberality to Xenocrates, or as benefactors among the heathen were adored and deified, that thus thy faithless, fading, False-hearted riches (which the Evangelist Therefore styles Mammon of unrighteousness, only as is opposed to, to true durable wealth) may yield thee more profit by the profusion, than by the possession (as silver does by melting, than by Continuing in the wedge or bullion, according to that of Clemens,, the rich is he that distributes, not he which hath and Possesses;
You see then the pedigree and genealogy of alms-giving, how it came into the world; Covetousness and oppression and rapine, brought in emptiness, and beggery, and want ;
You see then the pedigree and genealogy of almsgiving, how it Come into the world; Covetousness and oppression and rapine, brought in emptiness, and beggary, and want;
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then Gods providence and goodness, finding it in the world, resolves to continue it there, to imploy the treasures, and exercise the charity of others.
then God's providence and Goodness, finding it in the world, resolves to continue it there, to employ the treasures, and exercise the charity of Others.
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In a word, if earth and heaven combined together, be worth considering, the possession of the one, and reversion of the other, abundance and affluence here, the yearly wages of alms-giving, and joys and eternity hereafter, the final reward of alms-giving, a present coronet, and a future crown, a Canaan below,
In a word, if earth and heaven combined together, be worth considering, the possession of the one, and reversion of the other, abundance and affluence Here, the yearly wages of almsgiving, and Joys and eternity hereafter, the final reward of almsgiving, a present coronet, and a future crown, a Canaan below,
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Methinks there should be no hurt in that, if such friends may be made of this Mammon of unrighteousness, this falsehearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to joyn with other motives to the performance of a well-tasted, wholsom duty.
Methinks there should be no hurt in that, if such Friends may be made of this Mammon of unrighteousness, this False-hearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to join with other motives to the performance of a well-tasted, wholesome duty.
give over the worldlings way, with a hâc non successit, reform this error of good husbandry, this mistake of frugality, this heresie of the worldling and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windows of heaven — Shall I add for the conclusion of all, the mention of that poor, unconsidered merchandise, the treasures of heaven, after all this wealth is at an end, the riches of the coelestial paradise, which like that other of Eden is the posing of Geographers, pars globi incognita, undiscovered yet to the worldlings heart.
give over the worldlings Way, with a hâc non successit, reform this error of good Husbandry, this mistake of frugality, this heresy of the worldling and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windows of heaven — Shall I add for the conclusion of all, the mention of that poor, unconsidered merchandise, the treasures of heaven, After all this wealth is At an end, the riches of the celestial paradise, which like that other of Eden is the posing of Geographers, pars globi incognita, undiscovered yet to the worldlings heart.
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not all the devotions thou daily numbrest to the Devil, or good fortune, not all the inventions, and engines, and stratagems of covetousness managed by the most practised worldling, can ever tend so much to the securing thee of abundance in this life,
not all the devotions thou daily numbrest to the devil, or good fortune, not all the Inventions, and Engines, and stratagems of covetousness managed by the most practised worldling, can ever tend so much to the securing thee of abundance in this life,
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than from the text, there to behold Gods judgment, in this point, by the rules he hath given to be observed in this city of God, his own people of the Jews, whilst they were managed by God himself.
than from the text, there to behold God's judgement, in this point, by the rules he hath given to be observed in this City of God, his own people of the jews, while they were managed by God himself.
thou that wouldest fain be rich, and canst not get Plutus to be so kind to thee, art willing to give Satan his own asking, thy prostraveris, for his totum hoc, to go down to hell for that merchandise, and yet art not able to compass it;
thou that Wouldst fain be rich, and Canst not get Plutus to be so kind to thee, art willing to give Satan his own asking, thy prostraveris, for his totum hoc, to go down to hell for that merchandise, and yet art not able to compass it;
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Thou that hast tired and harass'd out thy spirits, in an improsperous, successess pursuit of riches, digged and drudged in the mines, thy soul as well as thou,
Thou that hast tired and harassed out thy spirits, in an improsperous, Successes pursuit of riches, dug and drudged in the mines, thy soul as well as thou,
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Bring you all the tithes into the storehouse, (no doubt but this comprehends the duty in the text, the compleveris anno tertio, the poor mans tithing ▪) that there may be meat in my house,
Bring you all the Tithes into the storehouse, (no doubt but this comprehends the duty in the text, the compleveris Anno tertio, the poor men tithing ▪) that there may be meat in my house,
But then, all these traffickers must not be so unconscionable, as to look for any arrear of farther reward, when they are thus paid at present, they must remember NONLATINALPHABET, they have no depositum behind laid up with God for them,
But then, all these traffickers must not be so unconscionable, as to look for any arrear of farther reward, when they Are thus paid At present, they must Remember, they have no depositum behind laid up with God for them,
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as a precentor, begun to you, the whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be echoed back again by your hearts, and lives, and the veryest stone in the temple take up its part, the hardest, impenetrablest, unmercifullest heart joyn in the NONLATINALPHABET.
as a precentor, begun to you, the Whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be echoed back again by your hearts, and lives, and the veriest stone in the temple take up its part, the Hardest, impenetrablest, unmercifullest heart join in the.
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and this out of no other insidious or vain-glorious, but the one, pure, Christian forementioned design, and put it to the venture, if God, ever suffer thee to want, what thou hast thus bestowed. Dorotheus hath excellently stated this, NONLATINALPHABET.
and this out of no other insidious or vainglorious, but the one, pure, Christian forementioned Design, and put it to the venture, if God, ever suffer thee to want, what thou hast thus bestowed. Dorotheus hath excellently stated this,.
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but set soberly, and solemnly about the duty, in the fear of God, and compliance with his will, and in bowels of compassion to thy poor brethren, that stand in need of thy comfort, those Emeralds and Jacinths, that Macarius perswaded the rich virgin to lay out her wealth upon;
but Set soberly, and solemnly about the duty, in the Fear of God, and compliance with his will, and in bowels of compassion to thy poor brothers, that stand in need of thy Comfort, those Emeralds and Jacinths, that Macarius persuaded the rich Virgae to lay out her wealth upon;
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Do not now make a mockery at this doctrine, and either with the Jew in Cedrenus, or the Christian in Palladius, throw away all you have, at one largess, to see whether God will gather it up for you again;
Do not now make a mockery At this Doctrine, and either with the Jew in Cedrenus, or the Christian in Palladius, throw away all you have, At one largess, to see whither God will gather it up for you again;
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Accordingly S. Chrysostom's Greek Copy must be Corrected, and read thus, NONLATINALPHABET, Thou hast instructed me Lord, and I was not instructed, but I became as an untaught, unmanag'd Oxe, or Heifer. Serm. eundem esse Sens. Ve•. & Nov. Testam.
Accordingly S. Chrysostom's Greek Copy must be Corrected, and read thus,, Thou hast instructed me Lord, and I was not instructed, but I became as an untaught, unmanaged Ox, or Heifer. Sermon eundem esse Sens. Ve•. & Nov. Testament.
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In Phot. p 915. Wiggers, prima secundae, pag. 160. Arian. Epict. l. 2. c 9. NONLATINALPHABET, Porph. NONLATINALPHABET. l. 1. p. 12. & lib. 2. p. 36. NONLATINALPHABET, & NONLATINALPHABET, l. 4. p. 50. Rom. i. Wisd. ii.
In Phot. p 915. Wiggers, prima secundae, page. 160. Arian. Epict l. 2. c 9., Porph.. l. 1. p. 12. & lib. 2. p. 36., &, l. 4. p. 50. Rom. i. Wisdom ii.
