A decad of caveats to the people of England of general use in all times, but most seasonable in these, as having a tendency to the satisfying such as are not content with the present government as it is by law establish'd, an aptitude to the setling the minds of such as are but seekers and erraticks in religion an aim at the uniting of our Protestant-dissenters in church and state : whereby the worst of all conspiracies lately rais'd against both, may be the greatest blessing, which could have happen'd to either of them : to which is added an appendix in order to the conviction of those three enemies to the deity, the atheist, the infidel and the setter up of science to the prejudice of religion / by Thomas Pierce ...
§ 1. THERE are Multitudes of Deceivers in these our last and worst Times, by way of Antidote unto whose Venom These words of S. John are a good Provision. And however they are numerous, I think they may fall under two general Heads. Some are so credulous as to believe every Spirit; and some so Atheisticall, as to believe none at all. Both are Enemies to Religion, though not Both alike. For though the first are bad enough, the last are very much worse. The first are Meteors in Religion, expressed to us in Scripture by Clouds without water, and wandring Stars; such as are carried to and fro with every Wind of false Doctrine; men so unlearned and so unstable, so in love with New Light, and so given to change, that not contented with one or two, (though the best and soundest,) they heap up Teachers unto themselves;
§ 1. THERE Are Multitudes of Deceivers in these our last and worst Times, by Way of Antidote unto whose Venom These words of S. John Are a good Provision. And however they Are numerous, I think they may fallen under two general Heads. some Are so credulous as to believe every Spirit; and Some so Atheistical, as to believe none At all. Both Are Enemies to Religion, though not Both alike. For though the First Are bad enough, the last Are very much Worse. The First Are Meteors in Religion, expressed to us in Scripture by Clouds without water, and wandering Stars; such as Are carried to and from with every Wind of false Doctrine; men so unlearned and so unstable, so in love with New Light, and so given to change, that not contented with one or two, (though the best and soundest,) they heap up Teachers unto themselves;
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and by the Novelty of the Doctrine putting an estimate or value on him that brings it, they are easily made Proselytes to every New Prophet who next bespeaks them;
and by the Novelty of the Doctrine putting an estimate or valve on him that brings it, they Are Easily made Proselytes to every New Prophet who next bespeaks them;
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The second sort of Enemies (which are the worst too) are the Disciples of the Book which is call'd Leviathan; the greatest Monster in all the World, excepting onely the Authour of it. For if the perfectest Definition of Man as Man, is to be Animal Religiosum, which still includes Rationale, and therefore makes the most exact Definition, (as many great and good Writers have very rationally esteem'd it;) then He must certainly be a Monster, more properly then a Man, who is so destitute of Reason, as wholly to be void of Religion too.
The second sort of Enemies (which Are the worst too) Are the Disciples of the Book which is called Leviathan; the greatest Monster in all the World, excepting only the Author of it. For if the perfectest Definition of Man as Man, is to be Animal Religious, which still includes Rationale, and Therefore makes the most exact Definition, (as many great and good Writers have very rationally esteemed it;) then He must Certainly be a Monster, more properly then a Man, who is so destitute of Reason, as wholly to be void of Religion too.
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And for any one to Teach, (as the Monster of Malmesbury has been permitted to doe in Print,) that there is no Spirit at all, or that there is no incorporeal Substance, (two Expressions of the same Thing,) what is it but to pluck up all Religion by the Root? 'Tis publickly to set up a School of Atheism. For God (if any thing) is a Spirit; not for This reason onely, because our Apostle S. John affirms it, (whom the Hobbists will not believe;) but for this other reason also, (which even our Hobbists cannot but yield to,) that, supposing a God there is, (or that 'tis but possible for him to be,) He must be Infinite, and Indivisible; and yet, we know, He can be neither, if He is any way Corporeal. For All Corporeal things have Parts, and so by consequence are divisible, and so by consequence are finite. And for God to be finite, or divisible, is for God not to be God;
And for any one to Teach, (as the Monster of Malmesbury has been permitted to do in Print,) that there is no Spirit At all, or that there is no incorporeal Substance, (two Expressions of the same Thing,) what is it but to pluck up all Religion by the Root? It's publicly to Set up a School of Atheism. For God (if any thing) is a Spirit; not for This reason only, Because our Apostle S. John affirms it, (whom the Hobbists will not believe;) but for this other reason also, (which even our Hobbists cannot but yield to,) that, supposing a God there is, (or that it's but possible for him to be,) He must be Infinite, and Indivisible; and yet, we know, He can be neither, if He is any Way Corporeal. For All Corporeal things have Parts, and so by consequence Are divisible, and so by consequence Are finite. And for God to be finite, or divisible, is for God not to be God;
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From whence it follows unavoidably, that for any one to teach, and to teach in publick, (not publickly from the Pulpit, but much more publickly from the Press, ) that an Incorporeal Substance is in it self a Contradiction, (the Positive Doctrine of the Leviathan, ) is publickly to open a School of Atheism: It being publickly to teach There is no Spirit, and (by a Consequence unavoidable) There is no God. For every thing that is, is either an Accident, or a Substance. (What is neither, is not. ) And every Substance (a nobler sort of Being then any Accident can be ) is either Corporeal, or Incorporeal. That denominates a Body, and This a Spirit. To say that God is the former, implies the horridest Contradiction; (as hath been shewn;) and so He must be the latter, by undeniable Consecution.
From whence it follows avoidable, that for any one to teach, and to teach in public, (not publicly from the Pulpit, but much more publicly from the Press,) that an Incorporeal Substance is in it self a Contradiction, (the Positive Doctrine of the Leviathan,) is publicly to open a School of Atheism: It being publicly to teach There is no Spirit, and (by a Consequence unavoidable) There is no God. For every thing that is, is either an Accident, or a Substance. (What is neither, is not.) And every Substance (a Nobler sort of Being then any Accident can be) is either Corporeal, or Incorporeal. That denominates a Body, and This a Spirit. To say that God is the former, Implies the horridest Contradiction; (as hath been shown;) and so He must be the latter, by undeniable Consecution.
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§ 2. Against the dangerous Contagion of the premised two Extremes, S. John in this Text has timely given us Two Caveats; one express'd, and another imply'd. First, 'tis express'd in plain terms, that, seeing many false Prophets (or false Pretenders to the Spirit) are gone out into the World, we are bound,
§ 2. Against the dangerous Contagion of the premised two Extremes, S. John in this Text has timely given us Two Caveats; one expressed, and Another implied. First, it's expressed in plain terms, that, seeing many false prophets (or false Pretenders to the Spirit) Are gone out into the World, we Are bound,
Next, 'tis as evidently imply'd, (as if it were expressed in words at length,) that though Many Prophets are False, we must not thence reckon that None are True:
Next, it's as evidently implied, (as if it were expressed in words At length,) that though Many prophets Are False, we must not thence reckon that None Are True:
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as though many Lines are crooked, we must not thence argue that none are strait; seeing every crooked Line must needs presuppose and imply a strait one.
as though many Lines Are crooked, we must not thence argue that none Are strait; seeing every crooked Line must needs presuppose and imply a strait one.
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But as my Text is in the middle between an important Dehortation, [ Believe not every Spirit, ] and as important a Reason of it, [ for many false Prophets are gone out into the World:
But as my Text is in the middle between an important Dehortation, [ Believe not every Spirit, ] and as important a Reason of it, [ for many false prophets Are gone out into the World:
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] so our Course is to be steer'd in a middle way, betwixt the Scylla of Credulity, and the Charybdis of Ʋnbelief. We must examin all Pretenders, and try of what sort they are.
] so our Course is to be steered in a middle Way, betwixt the Scylla of Credulity, and the Charybdis of Ʋnbelief. We must examine all Pretenders, and try of what sort they Are.
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We must get a Lapis Lydius, whereby to learn the true difference betwixt the two sorts of Spirits in the sixt Verse of this Chapter, the Spirit of Truth, and the Spirit of Errour: or, (to express it without the Metonymie which our Apostle here useth,) betwixt a True, and False Prophet; betwixt a man of God, and a Dreamer of Dreams; betwixt a Theopneust, and a Daemoniack; betwixt a reall Possessor of Divine Revelations,
We must get a Lapis Lydius, whereby to Learn the true difference betwixt the two sorts of Spirits in the sixt Verse of this Chapter, the Spirit of Truth, and the Spirit of Error: or, (to express it without the Metonymy which our Apostle Here uses,) betwixt a True, and False Prophet; betwixt a man of God, and a Dreamer of Dreams; betwixt a Theopneustos, and a Demoniac; betwixt a real Possessor of Divine Revelations,
For as there were Prophets in the Old Testament, both True and False, so are there also in the New. As there were Spirits under the Law, too many to be good, so there are also under the Gospel. There was in That a familiar Spirit, (Lev. 20. 27.) a lying Spirit, (1 King.
For as there were prophets in the Old Testament, both True and False, so Are there also in the New. As there were Spirits under the Law, too many to be good, so there Are also under the Gospel. There was in That a familiar Spirit, (Lev. 20. 27.) a lying Spirit, (1 King.
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22. 22.) and a Spirit of Perverseness, (Isa. 19. 14.) There is in This a foul Spirit, a deaf and dumb Spirit, (Mar. 9. 25.) a Spirit of Errour and of Delusion, (2 Thess. 2. 11. 1 Joh. 4. 6.) a Spirit of Slumber, (Rom. 11. 8.) Still the more and the worse the unclean Spirits are, the greater need we have to Try them.
22. 22.) and a Spirit of Perverseness, (Isaiah 19. 14.) There is in This a foul Spirit, a deaf and dumb Spirit, (Mar. 9. 25.) a Spirit of Error and of Delusion, (2 Thess 2. 11. 1 John 4. 6.) a Spirit of Slumber, (Rom. 11. 8.) Still the more and the Worse the unclean Spirits Are, the greater need we have to Try them.
And though there are also as many Good Spirits, as there are Angels who never fell; yet all their Goodness is but derivative, from the one Spirit of God, who is God the Spirit. To Him are ascribed the famous Gifts, 1 Cor. 12. 4. And amongst all the severall Gifts wrought by one and the same Spirit, the Discerning of Spirits is worthily reckon'd to be a chief, ( v. 10.) Which Gift of Discerning 'twixt good and bad Spirits, (as all the rest,) The Spirit of God divides to every man severally as He will, (v. 11.) to some in a greater, and to some in a lesser measure.
And though there Are also as many Good Spirits, as there Are Angels who never fell; yet all their goodness is but derivative, from the one Spirit of God, who is God the Spirit. To Him Are ascribed the famous Gifts, 1 Cor. 12. 4. And among all the several Gifts wrought by one and the same Spirit, the Discerning of Spirits is worthily reckoned to be a chief, (v. 10.) Which Gift of Discerning betwixt good and bad Spirits, (as all the rest,) The Spirit of God divides to every man severally as He will, (v. 11.) to Some in a greater, and to Some in a lesser measure.
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And in this Gift S. Peter did very mnch excell S. Philip. (For so 'tis obvious to collect from the 8th. of the Acts, by comparing the 13th. with the 23th. verse.)
And in this Gift S. Peter did very mnch excel S. Philip. (For so it's obvious to collect from the 8th. of the Acts, by comparing the 13th. with the 23th. verse.)
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And therefore NONLATINALPHABET, Try and prove them, (says our Apostle,) whether they are what they pretend: whether really they are Gold, or do but eminently glister: whether they speak by Commission, and as the Oracles of God, or onely run ere they are sent, inspir'd by Avarice, and Ambition, and by the Impulse of the Devil: whether they teach the sound Doctrins of Christ 's Apostles and of his Church, whose Faith and Doctrins we are to follow;
And Therefore, Try and prove them, (Says our Apostle,) whither they Are what they pretend: whither really they Are Gold, or do but eminently glister: whither they speak by Commission, and as the Oracles of God, or only run ere they Are sent, inspired by Avarice, and Ambition, and by the Impulse of the devil: whither they teach the found Doctrines of christ is Apostles and of his Church, whose Faith and Doctrines we Are to follow;
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§ 4. Nor must we onely try Them; but we must also try the Rule by which they All are to be tried. For severall Tests and Rules of Triall (who are true or false Teachers, and which Doctrins are right or wrong, ) have been lately set up to the hurt of Souls, by the Two sorts of Enemies whereof I spake in the beginning;
§ 4. Nor must we only try Them; but we must also try the Rule by which they All Are to be tried. For several Tests and Rules of Trial (who Are true or false Teachers, and which Doctrines Are right or wrong,) have been lately Set up to the hurt of Souls, by the Two sorts of Enemies whereof I spoke in the beginning;
The first of these will allow of no other Test, than the Sturdiness and Strength of their own Perswasion, which it is their will and pleasure to call The Testimony within them. And by running in a Circle they grow so giddy, that the longer we Catechize, the more we lose them.
The First of these will allow of no other Test, than the Sturdiness and Strength of their own Persuasion, which it is their will and pleasure to call The Testimony within them. And by running in a Circle they grow so giddy, that the longer we Catechise, the more we loose them.
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If we ask how they know the Spirit of Truth from the Spirit of Errour; their Answer is still at hand, (and still out of the Scriptures,) He that knoweth God heareth us, and he that is not of God heareth not us.
If we ask how they know the Spirit of Truth from the Spirit of Error; their Answer is still At hand, (and still out of the Scriptures,) He that Knoweth God hears us, and he that is not of God hears not us.
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The other Enemies of Religion, (who are withall by much the worst, ) in a derision and contempt of supernatural Revelation, will have no better Test of true and false Prophets,
The other Enemies of Religion, (who Are withal by much the worst,) in a derision and contempt of supernatural Revelation, will have no better Test of true and false prophets,
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or of right and wrong Doctrins, than the Warranty and Allowance of the Sovereign Powers, in every Kingdom and Commonwealth, of whatsoever Denomination throughout the world.
or of right and wrong Doctrines, than the Warranty and Allowance of the Sovereign Powers, in every Kingdom and Commonwealth, of whatsoever Denomination throughout the world.
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Which Position of the Leviathan, (fetcht as 'tis from Japonia, and there from the Sect of the Jenxuani ) is so prodigiously absurd, that it either makes no difference 'twixt Right and Wrong, and infers True and False to be a couple of empty words, (which signifie nothing,
Which Position of the Leviathan, (fetched as it's from Japan, and there from the Sect of the Jenxuani) is so prodigiously absurd, that it either makes no difference betwixt Right and Wrong, and infers True and False to be a couple of empty words, (which signify nothing,
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) or else infers this Contradiction, that the same Things and Persons are in severall Times and Places both True and False. So that according to This Position, the Christian Religion was a false one under all the Heathen Emperours, who did publickly prohibit the Teaching of it;
) or Else infers this Contradiction, that the same Things and Persons Are in several Times and Places both True and False. So that according to This Position, the Christian Religion was a false one under all the Heathen emperors, who did publicly prohibit the Teaching of it;
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yet a most true one under Constantine surnam'd the Great, and under all the following Emperours, who strictly commanded it to be Taught. Jesus Christ (with Mr. Hobbs ) must have been a false Prophet, as not approved of by Herod and the Then-Emperour of Rome; whilst Mahomed must be a true one,
yet a most true one under Constantine surnamed the Great, and under all the following emperors, who strictly commanded it to be Taught. jesus christ (with Mr. Hobbs) must have been a false Prophet, as not approved of by Herod and the Then-Emperour of Room; while Mahomed must be a true one,
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because allow'd by the great Sultan, supreme Governour of the Turks. The Will and Pleasure of the Prince being set up by That Monster, as the sole Touchstone, or Criterion, whereby a Prophet, or a Doctrin, or a Religion is to be try'd. None (says He) but a Sovereign in a Christian Commonwealth, can take notice what is,
Because allowed by the great Sultan, supreme Governor of the Turks. The Will and Pleasure of the Prince being Set up by That Monster, as the sole Touchstone, or Criterion, whereby a Prophet, or a Doctrine, or a Religion is to be tried. None (Says He) but a Sovereign in a Christian Commonwealth, can take notice what is,
A greater power than is ascribed by the Jesuites themselves, either to the Bishop or Church of Rome: a power to abrogate the old, and (as often as he will) to make a new Canon of Scripture, or none at all.
A greater power than is ascribed by the Jesuits themselves, either to the Bishop or Church of Room: a power to abrogate the old, and (as often as he will) to make a new Canon of Scripture, or none At all.
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§ 5. Had such Seducers of the people appear'd in publick among the Jews, a present Death without Mercy had been inflicted as the wages of Their Iniquity. ( Deut. 13. 5. and ch. 18. v. 20.) The Setters forth of new Doctrins in that Mosaical Dispensation could not escape their publick Trials in the Great Parliament of Israel they call'd The Sanedrim; and were condemn'd as false Teachers, either to be strangl'd, or ston'd to death.
§ 5. Had such Seducers of the people appeared in public among the jews, a present Death without Mercy had been inflicted as the wages of Their Iniquity. (Deuteronomy 13. 5. and changed. 18. v. 20.) The Setters forth of new Doctrines in that Mosaical Dispensation could not escape their public Trials in the Great Parliament of Israel they called The Sanhedrin; and were condemned as false Teachers, either to be strangled, or stoned to death.
Yea, though they had shewn Signs and Wonders, and though their Signs came to pass too, yet could it not exempt them from suffering Death, in case they tended to seduce the silly Admirers of their Wonders to worship Idols, or any other way to enervate the Law of Moses:
Yea, though they had shown Signs and Wonders, and though their Signs Come to pass too, yet could it not exempt them from suffering Death, in case they tended to seduce the silly Admirers of their Wonders to worship Idols, or any other Way to enervate the Law of Moses:
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which none could be allow'd to doe, and yet be thought a True Prophet, unless he could doe as real Miracles as Moses, and give as cogent Demonstrations as Moses had given, of his having been inspired and sent by God.
which none could be allowed to do, and yet be Thought a True Prophet, unless he could do as real Miracles as Moses, and give as cogent Demonstrations as Moses had given, of his having been inspired and sent by God.
Therefore None but the Messias, who out-did Moses, and that as well in point of Miracle, as in Holiness of Life, and in illustrating or compleating the whole Moral Law, could lawfully abolish the Ceremonial. Yea even Those Divine Prophets or Men of God (as they were call'd) who still asserted the Law of Moses, and disswaded men with vehemence from Idolatry and Schism, were fain to prove they were of God by unfeigned Miracles.
Therefore None but the Messias, who outdid Moses, and that as well in point of Miracle, as in Holiness of Life, and in illustrating or completing the Whole Moral Law, could lawfully Abolah the Ceremonial. Yea even Those Divine prophets or Men of God (as they were called) who still asserted the Law of Moses, and dissuaded men with vehemence from Idolatry and Schism, were fain to prove they were of God by unfeigned Miracles.
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Whereby the People were incens'd against the false Prophets of Baal, and presently slew them all as Cheats by the River Kishon. By such a Miracle of Elisha, even Naaman an Idolater was suddenly cleansed from his Leprosie, and convinced of Jehovah 's being the onely true God. By the like unfeigned Miracles, Moses baffled all the lying ones of the Sorcerers in Aegypt. And if the Prophets Then had need of shewing many and great Miracles, to prove the Truth of That Religion which the Israelites were then in Possession of;
Whereby the People were incensed against the false prophets of Baal, and presently slew them all as Cheats by the River Kishon. By such a Miracle of Elisha, even Naaman an Idolater was suddenly cleansed from his Leprosy, and convinced of Jehovah is being the only true God. By the like unfeigned Miracles, Moses baffled all the lying ones of the Sorcerers in Egypt. And if the prophets Then had need of showing many and great Miracles, to prove the Truth of That Religion which the Israelites were then in Possession of;
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How much a greater need of Miracles should our Seducers stand in, whereby to make us leave our Old, and wherewith to draw us on to their New Beliefs? That Doctrin (for example) of Jesus Christ and his Apostles, [ that we must obey them who have the Rule over us, and that we must submit our selves to every Ordinance of man for the Lord's sake, ] was confirmed by greater Miracles (if any greater can be ) then Moses and the Prophets confirm'd theirs by.
How much a greater need of Miracles should our Seducers stand in, whereby to make us leave our Old, and wherewith to draw us on to their New Beliefs? That Doctrine (for Exampl) of jesus christ and his Apostles, [ that we must obey them who have the Rule over us, and that we must submit our selves to every Ordinance of man for the Lord's sake, ] was confirmed by greater Miracles (if any greater can be) then Moses and the prophets confirmed theirs by.
And by Consequence, if our Pretenders to supernatural Illumination will have us adhere to their New Doctrin, [ that we must not submit to every Ordinance of man, but rebell against them;
And by Consequence, if our Pretenders to supernatural Illumination will have us adhere to their New Doctrine, [ that we must not submit to every Ordinance of man, but rebel against them;
nor do any thing in Religion with any Decency or Order, but all as rudely and as confusedly as we can, ] they must perswade us by greater Miracles than those of Christ and his Apostles, whom we believe.
nor do any thing in Religion with any Decency or Order, but all as rudely and as confusedly as we can, ] they must persuade us by greater Miracles than those of christ and his Apostles, whom we believe.
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At least they must be able to convince us of Errour in Life and Doctrin, (as Moses did Corah and all his Separatist-Relations,) by commanding the Earth to open,
At lest they must be able to convince us of Error in Life and Doctrine, (as Moses did Corah and all his Separatist-Relations,) by commanding the Earth to open,
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or strike us dead without a blow, (just as Peter did Ananias, ) for our usurping That Authority to preach God's Word, which our Schismaticks and Enthusiasts of each Extreme are wont to arrogate as a Right belonging onely to themselves. But (God knows) we have too many, who need no working of Signs and Wonders to deceive them:
or strike us dead without a blow, (just as Peter did Ananias,) for our usurping That authority to preach God's Word, which our Schismatics and Enthusiasts of each Extreme Are wont to arrogate as a Right belonging only to themselves. But (God knows) we have too many, who need no working of Signs and Wonders to deceive them:
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13. 18.) for which (not the False, but) the True Prophet was slain; (v. 24.) how apt are others to be deceiv'd who are no Prophets at all? Very great need therefore we have, to Try Pretenders to the Spirit,
13. 18.) for which (not the False, but) the True Prophet was slave; (v. 24.) how apt Are Others to be deceived who Are no prophets At all? Very great need Therefore we have, to Try Pretenders to the Spirit,
I take its meaning to be This. Every Spirit which confesseth, or every Pretender who owns our Saviour, not onely by word of Mouth, but in Life and Practice, and from the Heart, both as Jesus a Saviour, and as Christ a King too;
I take its meaning to be This. Every Spirit which Confesses, or every Pretender who owns our Saviour, not only by word of Mouth, but in Life and Practice, and from the Heart, both as jesus a Saviour, and as christ a King too;
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Every one who does own him as well by his Faith, as his Confession, and as well by his Obedience, as by his Faith, to be the onely true Shiloh that was to come;
Every one who does own him as well by his Faith, as his Confessi, and as well by his obedience, as by his Faith, to be the only true Shiloh that was to come;
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Every one who does own him to be come in the Flesh too, not onely in his Divine, but in his Humane Nature also, which Cerinthus and Ebion and Simon Magus did deny; (unto whom in particular S. John alludes in this place;) lastly, Every one who owns him in his Exinanition, in his most despicable Condition, which made his Friends to fly from him,
Every one who does own him to be come in the Flesh too, not only in his Divine, but in his Humane Nature also, which Cerinthus and Ebion and Simon Magus did deny; (unto whom in particular S. John alludes in this place;) lastly, Every one who owns him in his Exinanition, in his most despicable Condition, which made his Friends to fly from him,
Every one who does own him in his tremendous Crucifixion, his Death, and Burial, and confesseth him even so to be the Son of the living God, or God manifest in the Flesh, 'Tis plain that every such Spirit must be concluded to be of God.
Every one who does own him in his tremendous Crucifixion, his Death, and Burial, and Confesses him even so to be the Son of the living God, or God manifest in the Flesh, It's plain that every such Spirit must be concluded to be of God.
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So that if any shall here object against S. John 's Rule of Triall, that many Hereticks and Schismaticks do confess Jesus Christ to be come in the Flesh, who notwithstanding are of the Devil, and not of God; Two Answers are to be given for the Objector's behoof and satisfaction;
So that if any shall Here Object against S. John is Rule of Trial, that many Heretics and Schismatics do confess jesus christ to be come in the Flesh, who notwithstanding Are of the devil, and not of God; Two Answers Are to be given for the Objector's behoof and satisfaction;
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one from Estius, and another from Tirinus. (Though the Substance of them Both I have anticipated already.) Estius answers, that S. John did direct This Rule against the Hereticks of his own Times, who denied Jesus Christ to have come in the Flesh:
one from Estius, and Another from Tirinus. (Though the Substance of them Both I have anticipated already.) Estius answers, that S. John did Direct This Rule against the Heretics of his own Times, who denied jesus christ to have come in the Flesh:
Which Answer is indeed good, but not sufficient. Tirinus therefore adds fitly, that by our Confessing Jesus Christ to have come in the Flesh, is meant our Confessing and Believing (to wit, our practical Believing) that Jesus Christ is the Messias; both a Saviour and a Prince, (as S. Peter calls him,) who gives Repentance unto Israel, and Forgiveness of sins. Not Forgiveness without Repentance, nor Forgiveness before Repentance;
Which Answer is indeed good, but not sufficient. Tirinus Therefore adds fitly, that by our Confessing jesus christ to have come in the Flesh, is meant our Confessing and Believing (to wit, our practical Believing) that jesus christ is the Messias; both a Saviour and a Prince, (as S. Peter calls him,) who gives Repentance unto Israel, and Forgiveness of Sins. Not Forgiveness without Repentance, nor Forgiveness before Repentance;
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but Repentance in the first place, and Forgiveness in the second. In which very order, both of Dignity and Nature, S. Peter had exhorted to Both before, ( ch. 3. v. 19.) Repent,
but Repentance in the First place, and Forgiveness in the second. In which very order, both of Dignity and Nature, S. Peter had exhorted to Both before, (changed. 3. v. 19.) repent,
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and be converted, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And all sincere Repentance implies.
and be converted, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And all sincere Repentance Implies.
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Therefore Pretenders to the Spirit are to be try'd by such a Touchstone, as needeth not it self Another Touchstone for its Trial. And such a Touchstone is to be taken out of those plainest Places of Scripture, whose sense and meaning is agreed on even by men of All Judgements; Texts deliver'd in such clear and univocal Terms, that opposite Parties do apprehend them in the very same way; And as they never have been yet,
Therefore Pretenders to the Spirit Are to be tried by such a Touchstone, as needs not it self another Touchstone for its Trial. And such a Touchstone is to be taken out of those Plainest Places of Scripture, whose sense and meaning is agreed on even by men of All Judgments; Texts Delivered in such clear and univocal Terms, that opposite Parties do apprehend them in the very same Way; And as they never have been yet,
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so they never can be matter of any Cavil, or Dispute. And because I pretend not to teach my Fellow - Teachers, or such as need not to be thus taught, (though the most knowing may not disdain to be put in remembrance of what they know, ) but onely the Ignorant and the Ʋnstable, who (for want of due Knowledge, or of sufficient Consideration, ) are like Clouds without water, carried about of Winds, (as S. Jude describes them;) I shall be carefull that every Part of the Test or Criterion I am to give, may be short, and yet easie, and (I hope) without all Question. The several Parts of the Touchstone will be no fewer than 6 or 7. Nor are the Spirits to be try'd by any one or two of them,
so they never can be matter of any Cavil, or Dispute. And Because I pretend not to teach my Fellow - Teachers, or such as need not to be thus taught, (though the most knowing may not disdain to be put in remembrance of what they know,) but only the Ignorant and the Ʋnstable, who (for want of due Knowledge, or of sufficient Consideration,) Are like Clouds without water, carried about of Winds, (as S. U^de describes them;) I shall be careful that every Part of the Test or Criterion I am to give, may be short, and yet easy, and (I hope) without all Question. The several Parts of the Touchstone will be no fewer than 6 or 7. Nor Are the Spirits to be tried by any one or two of them,
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First, The Spirit that is of God is the Spirit of Truth. And therefore if any man, who is outwardly of a seeming good Life, is yet of very ill Judgement in Fundamentals, in Points essential to Christianity, as in the Doctrin of Obedience to every Ordinance of Man, to the Higher Powers, to Them that have the Rule over us, and do watch for our Souls;
First, The Spirit that is of God is the Spirit of Truth. And Therefore if any man, who is outwardly of a seeming good Life, is yet of very ill Judgement in Fundamentals, in Points essential to Christianity, as in the Doctrine of obedience to every Ordinance of Man, to the Higher Powers, to Them that have the Rule over us, and do watch for our Souls;
(a Doctrin running in a Vein throughout the Body of the Gospel, and essentially belonging to All Religion;) especially if he ascribes to a sinfull man (not to say, The Man of Sin, ) That Incommunicable Attribute of God himself, [ Infallibility, ] and gives to every Priest the Privilege to doe a much greater Miracle than ere was done by Christ Himself,
(a Doctrine running in a Vein throughout the Body of the Gospel, and essentially belonging to All Religion;) especially if he ascribes to a sinful man (not to say, The Man of since,) That Incommunicable Attribute of God himself, [ Infallibility, ] and gives to every Priest the Privilege to do a much greater Miracle than ere was done by christ Himself,
He must needs be misinstructed by the Spirit of Errour and Fascination, the Spirit with which he is bewitch'd, (as S. Paul speaks to the Galatians, ) let his outward Conversation be what it will, let his visible Course of life be never so plausible, or severe.
He must needs be misinstructed by the Spirit of Error and Fascination, the Spirit with which he is bewitched, (as S. Paul speaks to the Galatians,) let his outward Conversation be what it will, let his visible Course of life be never so plausible, or severe.
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Next, The Spirit that is of God is the Spirit of Holiness and Purity, as well as Truth. And therefore if any man, who is Orthodox, is at the same time Dishonest, of some good Opinions, but evil Practice, does hold the Truth, but in unrighteousness; especially if he takes upon him (by That Viper of Morality and all Religion, the Jesuites Doctrine of Probability ) not onely to allow, but to incourage and abett the grossest Villanies in the World, (without exception;) He is not season'd by the Holy, but the Ʋnclean Spirit, let his Orthodoxie of judgement,
Next, The Spirit that is of God is the Spirit of Holiness and Purity, as well as Truth. And Therefore if any man, who is Orthodox, is At the same time Dishonest, of Some good Opinions, but evil Practice, does hold the Truth, but in unrighteousness; especially if he Takes upon him (by That Viper of Morality and all Religion, the Jesuits Doctrine of Probability) not only to allow, but to encourage and abet the Grossest Villainies in the World, (without exception;) He is not seasoned by the Holy, but the Ʋnclean Spirit, let his Orthodoxy of judgement,
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And therefore if any sort of men shall take upon them to be Reformers by making Schism, by dissolving the Bond of Peace, wherein the Ʋnity of the Spirit is to be kept, and shall crumble Religion into as many small Parcells,
And Therefore if any sort of men shall take upon them to be Reformers by making Schism, by dissolving the Bound of Peace, wherein the Ʋnity of the Spirit is to be kept, and shall crumble Religion into as many small Parcels,
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or by instructing them to swear, with a Design to be forsworn; They are miss-led by That Spirit whose Name is Legion, even the Spirit of Division, That old and cunning Serpent which deceiveth the whole World.
or by instructing them to swear, with a Design to be forsworn; They Are miss-led by That Spirit whose Name is Legion, even the Spirit of Division, That old and cunning Serpent which deceives the Whole World.
And therefore if any despise Dominion, and speak evil of Dignities, and in pretense of being the Meek ones who are by right of Promise to inherit the Earth, demurely tread upon Crowns and Crosiers,
And Therefore if any despise Dominion, and speak evil of Dignities, and in pretense of being the Meek ones who Are by right of Promise to inherit the Earth, demurely tread upon Crowns and Crosiers,
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especially if they presume to place the single Bishop of Rome above General Councils, invest him with a Power to excommunicate Kings, and subvert whole Kingdoms, and make the People hope to Merit by the most prodigious Murthers; They must be led by That Spirit, which is called The Angel of the Bottomless Pit, Abaddon, and NONLATINALPHABET, that is, Destroyer; even the Spirit which is still working in the Children of Disobedience.
especially if they presume to place the single Bishop of Rome above General Councils, invest him with a Power to excommunicate Kings, and subvert Whole Kingdoms, and make the People hope to Merit by the most prodigious Murders; They must be led by That Spirit, which is called The Angel of the Bottomless Pit, Abaddon, and, that is, Destroyer; even the Spirit which is still working in the Children of Disobedience.
Fiftly, The Spirit that is of God is the Spirit of Sincerity, induing All whom He inhabits with an absolute Simplicity and Singleness of Heart. And therefore They who do hold up their Left hand to God, but their Right against their Governours; having Godliness in their Profession, but practical Atheism in their Lives; hating Idols from the Teeth outwards,
Fifty, The Spirit that is of God is the Spirit of Sincerity, induing All whom He inhabits with an absolute Simplicity and Singleness of Heart. And Therefore They who do hold up their Left hand to God, but their Right against their Governors; having Godliness in their Profession, but practical Atheism in their Lives; hating Idols from the Teeth outward,
crying down Superstition, but preaching up the Creature-comforts flowing from Plunder, which they call Providence; declaring with zeal against the Prelates, but ever voting up the Papacy of their Superintendents; declaiming much against the Sectaries who are not of their Denomination, but breaking down the Hedge of Discipline whereby the Herds are to be kept from God's Inclosure; especially They who have invented the Art of Aequivocating and Cheating, the Art of Swearing any thing safely, by mental Exceptions and Reservations, the Art of Couzenage by the Contract they call Mohatra, and the like;
crying down Superstition, but preaching up the Creature comforts flowing from Plunder, which they call Providence; declaring with zeal against the Prelates, but ever voting up the Papacy of their Superintendents; declaiming much against the Sectaries who Are not of their Denomination, but breaking down the Hedge of Discipline whereby the Herds Are to be kept from God's Enclosure; especially They who have invented the Art of Equivocating and Cheating, the Art of Swearing any thing safely, by mental Exceptions and Reservations, the Art of Cozenage by the Contract they call Mohatra, and the like;
must needs be acted by that Spirit whom the Scripture has expressed by the Father of Lies, even the Spirit of Hypocrisie, That black Prince of Darkness, which transforms himself with ease into an Angel of light.
must needs be acted by that Spirit whom the Scripture has expressed by the Father of Lies, even the Spirit of Hypocrisy, That black Prince of Darkness, which transforms himself with ease into an Angel of Light.
especially if he levells the Canon of Scripture with the Apocrypha, and makes the Pure Word of God to truckle humbly under Tradition, whereby it becomes of none effect; if men so learned,
especially if he levels the Canon of Scripture with the Apocrypha, and makes the Pure Word of God to truckle humbly under Tradition, whereby it becomes of none Effect; if men so learned,
and so acute, and so sagacious as the Jesuites, after all the heinous things they have done and taught, are so far from discerning what Spirit they are of, that they utterly mistake an Evil Spirit for a Good one;
and so acute, and so sagacious as the Jesuits, After all the heinous things they have done and taught, Are so Far from discerning what Spirit they Are of, that they utterly mistake an Evil Spirit for a Good one;
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a Spirit from Hell, for one from Heaven; the Spirit which reigns in the Court of Rome, for the Spirit which guides in the Church of England; if they can think it the Top of Piety, to advance the Lord Jesus quite against the Lord Christ, and make the Christian Religion the greatest Transgression of Itself (which moves the Jansenists to call them The Antichristian Society; ) if they can take it for the Comble of Christian Merit and Perfection, to espouse and put in practice this Turkish Maxime, that Religion is to be propagated (where 'tis possible) by the Sword; They must needs be possess'd by the Spirit of Slumber, the Spirit of dead Sleep, the God of this World which blindeth the mind:
a Spirit from Hell, for one from Heaven; the Spirit which reigns in the Court of Rome, for the Spirit which guides in the Church of England; if they can think it the Top of Piety, to advance the Lord jesus quite against the Lord christ, and make the Christian Religion the greatest Transgression of Itself (which moves the Jansenists to call them The Antichristian Society;) if they can take it for the Comble of Christian Merit and Perfection, to espouse and put in practice this Turkish Maxim, that Religion is to be propagated (where it's possible) by the Sword; They must needs be possessed by the Spirit of Slumber, the Spirit of dead Sleep, the God of this World which blinds the mind:
for so the Devil is once call'd, 2 Cor. 4. 4. What I have thus drawn out at length, our Blessed Lord does wind up into This short Bottom, (Matth. 7. 20.) Ye shall know them by their Fruits.
for so the devil is once called, 2 Cor. 4. 4. What I have thus drawn out At length, our Blessed Lord does wind up into This short Bottom, (Matthew 7. 20.) You shall know them by their Fruits.
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And therefore They who, in stead of loving Enemies, do persecute and oppress the mystical Members of the same Body whereof Christ is the Head; who lay the Cross of Christ Jesus on Christian Shoulders, robbing one of a Living, another of a Liberty, a third of a Life;
And Therefore They who, in stead of loving Enemies, do persecute and oppress the mystical Members of the same Body whereof christ is the Head; who lay the Cross of christ jesus on Christian Shoulders, robbing one of a Living, Another of a Liberty, a third of a Life;
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and this for no other Crime than being constantly Conscientious, (and very real Friends to All, because the Flatterers of None, though able to injure, or to oblige them;) must needs be managed by That carnal and unclean Spirit, which makes them so fruitfull and so abounding in the works of the Flesh: such as Hatred, Variance, Wrath, Strife, Seditions, Heresies, and the like.
and this for no other Crime than being constantly Conscientious, (and very real Friends to All, Because the Flatterers of None, though able to injure, or to oblige them;) must needs be managed by That carnal and unclean Spirit, which makes them so fruitful and so abounding in the works of the Flesh: such as Hatred, Variance, Wrath, Strife, Seditions, Heresies, and the like.
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§ 8. Now if All these Particulars be laid together in our minds, I suppose we have a Touchstone to Try the Spirits of Pretenders, whether or no they are of God; and such a Touchstone,
§ 8. Now if All these Particulars be laid together in our minds, I suppose we have a Touchstone to Try the Spirits of Pretenders, whither or no they Are of God; and such a Touchstone,
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But because the best Touchstone is nothing worth to such as know not how to use it, we shall doe well to take notice of one Rule more in the using of it.
But Because the best Touchstone is nothing worth to such as know not how to use it, we shall do well to take notice of one Rule more in the using of it.
For, considering how many Vices do too much border and confine upon several Vertues, and how many Lies are more plausible to flesh and bloud than many Truths; and hardly any thing can be so false, but may have Colours and Probabilities to set it off; (being neatly laid on by men ingeniously wicked;) and that a multitude of Ignaro's do often swallow the grossest Errours, (presented to them in the Disguise of the greatest Truths, ) by not distinguishing Words (as they ought) from Things, and blending one thing with another,
For, considering how many Vices do too much border and confine upon several Virtues, and how many Lies Are more plausible to Flesh and blood than many Truths; and hardly any thing can be so false, but may have Colours and Probabilities to Set it off; (being neatly laid on by men ingeniously wicked;) and that a multitude of Ignaro's do often swallow the Grossest Errors, (presented to them in the Disguise of the greatest Truths,) by not distinguishing Words (as they ought) from Things, and blending one thing with Another,
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and taking them down all at once, without any masticating or chewing; I say, for This reason, we must not pass our last Judgement upon Pretenders to the Spirit,
and taking them down all At once, without any masticating or chewing; I say, for This reason, we must not pass our last Judgement upon Pretenders to the Spirit,
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untill we have made our selves acquainted as well with their Habits, as with their Acts; as well with the main or general current of their Lives, as with the meer conduct and carryings on of their Designs; with the Means they make use of,
until we have made our selves acquainted as well with their Habits, as with their Acts; as well with the main or general current of their Lives, as with the mere conduct and carryings on of their Designs; with the Means they make use of,
And when This is done throughly, Then let the Hypocrites and Impostors be what they will, let the Forms of Godliness and the Features of Religion be never so artificially and neatly drawn, let the Colours be laid on with never so delicate a Pencill, and let that Pencill also be managed with never so exquisite Address; 'twill be most easie to find the difference between the Picture and the Life. Let Zeuxis his lively Grapes be never so apt to deceive the Birds, yet the Deadness of his Boy will unfold the Cheat.
And when This is done thoroughly, Then let the Hypocrites and Impostors be what they will, let the Forms of Godliness and the Features of Religion be never so artificially and neatly drawn, let the Colours be laid on with never so delicate a Pencil, and let that Pencil also be managed with never so exquisite Address; it'll be most easy to find the difference between the Picture and the Life. Let Zeuxis his lively Grapes be never so apt to deceive the Birds, yet the Deadness of his Boy will unfold the Cheat.
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§ 9. The very Truth of it is, We should be utterly unexcusable, if we should fall into the Snare of The certain men among us crept in unawares, of either sort,
§ 9. The very Truth of it is, We should be utterly unexcusable, if we should fallen into the Snare of The certain men among us crept in unawares, of either sort,
There were Counterfeits in the most primitive and purest Times of the Church, who were brave Cheats indeed; who, besides their Form of Godliness, besides their Praying and their Preaching, could also set forth themselves by Signs and Wonders. The Devil had taught them That subtil Trick of transforming themselves into Angels of light;
There were Counterfeits in the most primitive and Purest Times of the Church, who were brave Cheats indeed; who, beside their From of Godliness, beside their Praying and their Preaching, could also Set forth themselves by Signs and Wonders. The devil had taught them That subtle Trick of transforming themselves into Angels of Light;
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and so of deceiving (if it were possible) the very Elect. Such were Barchochebas, Apollonius, and Simon Magus. Whereof the First had got a faculty even of vomiting flames of Fire; the Second could tell the men of Ephesus, what in That very Hour was done at Rome; the Third (like a Cherub ) could fly abroad into the Air.
and so of deceiving (if it were possible) the very Elect. Such were Bar kokhba, Apollonius, and Simon Magus. Whereof the First had god a faculty even of vomiting flames of Fire; the Second could tell the men of Ephesus, what in That very Hour was done At Room; the Third (like a Cherub) could fly abroad into the Air.
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So that They had some kind of Colour for their giving out themselves to be the Messengers of Heaven, some Pretences for their Broaching a New Theology to the People;
So that They had Some kind of Colour for their giving out themselves to be the Messengers of Heaven, Some Pretences for their Broaching a New Theology to the People;
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because their Counterfeited Miracles, however derived from below, might seem at least to short Reasons to have been given them from Above. And to be couzen'd by such as These, were a more tolerable Infirmity;
Because their Counterfeited Miracles, however derived from below, might seem At least to short Reasons to have been given them from Above. And to be cozened by such as These, were a more tolerable Infirmity;
The Magicians also in Aegypt were such admirable Deceivers, that They were able (as well as Aaron ) to turn their Rods into Serpents, and their Slime into Frogs, and their Waters into Bloud. So as if Moses and Aaron (through God's Assistance) had not publickly convicted them of downright Sorcery and Inchantment, (wherein the Magicians grew eminent through the Assistance of the Devil;) If Aaron's Rod at last had not swallow'd up Their Rods, and turn'd the Dust into Lice through all the Land, wch the Magicians could not doe, but confessed (to their own shame) that The finger of God was in it;
The Magicians also in Egypt were such admirable Deceivers, that They were able (as well as Aaron) to turn their Rods into Serpents, and their Slime into Frogs, and their Waters into Blood. So as if Moses and Aaron (through God's Assistance) had not publicly convicted them of downright Sorcery and Enchantment, (wherein the Magicians grew eminent through the Assistance of the devil;) If Aaron's Rod At last had not swallowed up Their Rods, and turned the Dust into Lice through all the Land, which the Magicians could not do, but confessed (to their own shame) that The finger of God was in it;
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Lastly, if Moses had not smitten the very Sorcerers themselves (as well as the rest of the Aegyptians) with Boyls and Blains, insomuch that the Magicians could not stand before Moses;
Lastly, if Moses had not smitten the very Sorcerers themselves (as well as the rest of the egyptians) with Boils and Blains, insomuch that the Magicians could not stand before Moses;
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They had had a shrewd Advantage in the deceiving of the People, and the People so deceiv'd had been excusable à Tanto. Whereas our modern Enthusiasts, or Pretenders to Revelation, and to a Testimony within them from God the Holy Ghost, are not so much as good Jugglers; They are woefull Impostors, and silly Cheats;
They had had a shrewd Advantage in the deceiving of the People, and the People so deceived had been excusable à Tanto. Whereas our modern Enthusiasts, or Pretenders to Revelation, and to a Testimony within them from God the Holy Ghost, Are not so much as good Jugglers; They Are woeful Impostors, and silly Cheats;
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than he discovers them to be His. They being so far from being indow'd with extraordinary Gifts, whereby to prove to us an extraordinary Commission; so far from setting out themselves by Signs and Wonders, (like those Primitive Deceivers of whom our Saviour gave all his Disciples Warning, (in the 24th. of S. Matthew, ) or like Those of whom Moses forewarn'd His People, (in the 13th.
than he discovers them to be His. They being so Far from being endowed with extraordinary Gifts, whereby to prove to us an extraordinary Commission; so Far from setting out themselves by Signs and Wonders, (like those Primitive Deceivers of whom our Saviour gave all his Disciples Warning, (in the 24th. of S. Matthew,) or like Those of whom Moses forewarned His People, (in the 13th.
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of Deuteronomy; ) that they come short of most men of the Church of England, even in Those very things wherein they would be thought eminent. The onely Gifts of the Spirit which they pretend to, are but Praying and Preaching; in their Performances of which they signalize themselves by Nothing; or at least by nothing more, than Noise, and Nonsense. The Gift of Tongues, or the Gift of Healing, or the Gift of being subject to Higher Powers,
of Deuteronomy;) that they come short of most men of the Church of England, even in Those very things wherein they would be Thought eminent. The only Gifts of the Spirit which they pretend to, Are but Praying and Preaching; in their Performances of which they signalise themselves by Nothing; or At least by nothing more, than Noise, and Nonsense. The Gift of Tongues, or the Gift of Healing, or the Gift of being Subject to Higher Powers,
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for Conscience sake, or for the Lord's, or any other such remarkable Apostolical Gift of the Holy Ghost, I never heard that our Adversaries on either side did ever yet so much as pretend unto.
for Conscience sake, or for the Lord's, or any other such remarkable Apostolical Gift of the Holy Ghost, I never herd that our Adversaries on either side did ever yet so much as pretend unto.
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They seem to be as unapt to obey their Governors for Conscience sake, (which is one special Gift of the Holy Ghost,) as to speak with new Tongues, or to raise the Dead.
They seem to be as unapt to obey their Governors for Conscience sake, (which is one special Gift of the Holy Ghost,) as to speak with new Tongues, or to raise the Dead.
§ 10. Now if those Exquisite Pretenders, in the Infancy of the Gospel, Barchochebas a Jew, and Apollonius Tyanaeus an arrant Heathen, Simon Magus, Menander, Basilides, and the like, who by Profession at least were Christians, were not Then to be believ'd, notwithstanding their Inchantment and Magick-miracles; If a false Prophet under the Law, who led the People into New Errours, (as Vincentius Lirinensis expounds that Passage Deut. 13. 1, 2, 3. and applies it to a false Teacher in the Times of Christianity, in particular and by name, to Valentinus, Donatus, Photinus, Apollinaris, ) was not onely not to be heeded or hearkened to,
§ 10. Now if those Exquisite Pretenders, in the Infancy of the Gospel, Bar kokhba a Jew, and Apollonius Tyanaeus an arrant Heathen, Simon Magus, Menander, Basilides, and the like, who by Profession At least were Christians, were not Then to be believed, notwithstanding their Enchantment and magic-miracles; If a false Prophet under the Law, who led the People into New Errors, (as Vincentius Lirinensis expounds that Passage Deuteronomy 13. 1, 2, 3. and Applies it to a false Teacher in the Times of Christianity, in particular and by name, to Valentinus, Donatus, Photinus, Apollinaris,) was not only not to be heeded or harkened to,
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but also was by That Law to be put to Death; yea (one step farther,) If an Angel from Heaven, who shall preach another Doctrin than what hath hitherto been deliver'd, (whereby to lead us into Rebellion, or Schism, or Sacrilege, or any Conspiracy whatsoever against the Government we are under,) must be no otherwise entertain'd,
but also was by That Law to be put to Death; yea (one step farther,) If an Angel from Heaven, who shall preach Another Doctrine than what hath hitherto been Delivered, (whereby to led us into Rebellion, or Schism, or Sacrilege, or any conspiracy whatsoever against the Government we Are under,) must be no otherwise entertained,
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than with an Anathema Maranatha; How much less may our Shallower and Ʋnskilfuller Impostors be believed to be of God upon their own single Word, and without a Witness, whilst they cannot confirm or commend their Novelties, no not so much as by seeming Miracles? no not so much as That Man of Sin, That Son of Perdition, of whose Coming S. Paul saith to his Thessalonians, that 'tis after the working of Satan, with all Power,
than with an Anathema Maranatha; How much less may our shallower and Ʋnskilfuller Impostors be believed to be of God upon their own single Word, and without a Witness, while they cannot confirm or commend their Novelties, no not so much as by seeming Miracles? no not so much as That Man of since, That Son of Perdition, of whose Coming S. Paul Says to his Thessalonians, that it's After the working of Satan, with all Power,
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Do they pretend their being warranted by an immediate Revelation? So did Numa the Roman; and so did Eumenes the Greek: so did Mahomed the Saracen; and Alarichus the Goth: lastly,
Do they pretend their being warranted by an immediate Revelation? So did Numa the Roman; and so did Eumenes the Greek: so did Mahomed the Saracen; and Alarichus the Goth: lastly,
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Is God's permitting them to be prosperous, or to sin on with great Impunity, any Argument that he approves them? No, 'tis the weakest way of reasoning which our Adversaries of Rome have delighted in.
Is God's permitting them to be prosperous, or to sin on with great Impunity, any Argument that he approves them? No, it's the Weakest Way of reasoning which our Adversaries of Room have delighted in.
For, (besides that we find them confuted often by their Afflictions,) God permits, what he abominates, his own Dishonour. How patiently did he permit the Disobedience of the First Adam, and Crucifixion of the Second? All the Villanies in the world do come to pass by God's Permission, however contrary they are to his Rules and Precepts. And if prosperous Impiety does therefore cease to be Impiety, because 'tis prosperous and permitted, (that is) not hinder'd by force and violence, (inconsistent with a free and a moral Agent;) Then the great Sultan; and the great Cham, and the great Mogul, as well as the great Bishop of Rome, are by an equally-sound Consequence the greatest Favourites of Heaven. And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians, who for 300 years and upwards lay groaning under the Yoke of the Heathens Tyranny. Lastly,
For, (beside that we find them confuted often by their Afflictions,) God permits, what he abominates, his own Dishonour. How patiently did he permit the Disobedience of the First Adam, and Crucifixion of the Second? All the Villainies in the world do come to pass by God's Permission, however contrary they Are to his Rules and Precepts. And if prosperous Impiety does Therefore cease to be Impiety, Because it's prosperous and permitted, (that is) not hindered by force and violence, (inconsistent with a free and a moral Agent;) Then the great Sultan; and the great Cham, and the great Mogul, as well as the great Bishop of Rome, Are by an equally-sound Consequence the greatest Favourites of Heaven. And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians, who for 300 Years and upward lay groaning under the Yoke of the heathens Tyranny. Lastly,
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and warm'd their Hearts? Can it be said they live strict and religious lives, though lives of Schism and Disobedience to humane Laws and Lawgivers, expresly said in Holy Scripture to be the Ordinances of God? But admit it were True, (which yet is so false, that it implies a Contradiction, ) 'twere not prevailing. For the Heretick Montanus grew so proud of his Strictness, of his Demure Course of life in point of Abstinence and Sobriety, and suffering Hardships, as to believe himself in Time to be The Paraclete downright;
and warmed their Hearts? Can it be said they live strict and religious lives, though lives of Schism and Disobedience to humane Laws and Lawgivers, expressly said in Holy Scripture to be the Ordinances of God? But admit it were True, (which yet is so false, that it Implies a Contradiction,) 'twere not prevailing. For the Heretic Montanus grew so proud of his Strictness, of his Demure Course of life in point of Abstinence and Sobriety, and suffering Hardships, as to believe himself in Time to be The Paraclete downright;
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In which case 'tis very evident, that even his strictness was his Disease: and that the Spirit which overrul'd him was from his Spleen. The Heathen Brachmans also of India were so temperate, and chast, and so addicted to Self-denials, (in order to their gaining upon the opinions of the People with whom they liv'd,) that they seemed (in all appearance) to use This World as not abusing it:
In which case it's very evident, that even his strictness was his Disease: and that the Spirit which overruled him was from his Spleen. The Heathen Brachmans also of India were so temperate, and chaste, and so addicted to Self-denials, (in order to their gaining upon the opinions of the People with whom they lived,) that they seemed (in all appearance) to use This World as not abusing it:
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(exactly so as S. Paul exhorts the followers of Christ. ) Such an externally-strict Person was the Papalins S. Francis; who yet discover'd his Humility and passive Meekness (as I have read many years since, apud Authorem nescio Quem, as Cicero speaks in the like case,) to have partly been a Cloak, and partly an Instrument of his Pride. For, being ask'd why he rejoyced amidst the hardships of his Imprisonment, Because. (said he) the whole world will even adore and canonize me among their Saints.
(exactly so as S. Paul exhorts the followers of christ.) Such an externally-strict Person was the Papalins S. Francis; who yet discovered his Humility and passive Meekness (as I have read many Years since, apud Authorem nescio Whom, as Cicero speaks in the like case,) to have partly been a Cloak, and partly an Instrument of his Pride. For, being asked why he rejoiced amid the hardships of his Imprisonment, Because. (said he) the Whole world will even adore and canonise me among their Saints.
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Lastly, by neglecting to Try the Spirits of Pretenders, whether or no they be of God, (and to try them impartially by every part of That Touchstone I lately gave,) How very many have we known of our poor Separatists in England, (acted as they have been by the late Emissaries of Rome, ) so strangely shallow, and over-credulous, as readily to imagin that every Schismatick is a Saint, who is not a Sabbath-breaker, or Swearer, not a Drunkard, or an Adulterer, and is so or so qualified in point of Judgement; or (to speak more exactly) in point of Party, and of Opinion? It must therefore be well consider'd,
Lastly, by neglecting to Try the Spirits of Pretenders, whither or no they be of God, (and to try them impartially by every part of That Touchstone I lately gave,) How very many have we known of our poor Separatists in England, (acted as they have been by the late Emissaries of Room,) so strangely shallow, and overcredulous, as readily to imagine that every Schismatic is a Saint, who is not a Sabbath breaker, or Swearer, not a Drunkard, or an Adulterer, and is so or so qualified in point of Judgement; or (to speak more exactly) in point of Party, and of Opinion? It must Therefore be well considered,
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and carried constantly in mind by such as These, that of the two 'tis less intolerable to be a Swearer, than a Rebel; a Drunkard, than a Thief; a common Thief, than a Sacrilegious one;
and carried constantly in mind by such as These, that of the two it's less intolerable to be a Swearer, than a Rebel; a Drunkard, than a Thief; a Common Thief, than a Sacrilegious one;
and a less horrid thing, to be corporally vile, than to be spiritually proud of one's own Perfections. We must beware of all the former, as we ever hope to fly from the wrath to come;
and a less horrid thing, to be corporally vile, than to be spiritually proud of one's own Perfections. We must beware of all the former, as we ever hope to fly from the wrath to come;
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Drunkenness and Whoredom (however damning ) are Sins the Devil cannot commit: but Envy, and Malice, and Schism, and Sacrilege, Hypocrisie, and Rebellion, and intoxicating Pride, are peculiar to him;
drunkenness and Whoredom (however damning) Are Sins the devil cannot commit: but Envy, and Malice, and Schism, and Sacrilege, Hypocrisy, and Rebellion, and intoxicating Pride, Are peculiar to him;
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for ought I can collect from the words of Christ, (Matth. 23. 14.) and by the words of S. Peter, (2 Pet. 2. 9, 10.) If they who hate our Congregations and way of Worship,
for ought I can collect from the words of christ, (Matthew 23. 14.) and by the words of S. Peter, (2 Pet. 2. 9, 10.) If they who hate our Congregations and Way of Worship,
because they judge the Holy Ghost to have forsaken our Meetings, and to dwell onely in theirs, or because we do not easily shut the Door against Sinners, (till by Authority authoriz'd,) though they are under the Reputation either of Drunkenness, or Whoredom, or any other the like Scandalous and Deadly Sin,
Because they judge the Holy Ghost to have forsaken our Meetings, and to dwell only in theirs, or Because we do not Easily shut the Door against Sinners, (till by authority authorized,) though they Are under the Reputation either of drunkenness, or Whoredom, or any other the like Scandalous and Deadly since,
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if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inwards, or duely reflect upon themselves, and compare those Sins which the Devil never commits, with those several other Sins which are proper to him;
if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inward, or duly reflect upon themselves, and compare those Sins which the devil never commits, with those several other Sins which Are proper to him;
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If they would not onely observe, but also remember, and consider, and religiously lay to heart, the terrible Emphasis and force S. Peter puts on the word NONLATINALPHABET, saying of Them who despise Government, that they are chiefly, or most especially, reserved by the Lord unto the day of Judgement to be punished;
If they would not only observe, but also Remember, and Consider, and religiously lay to heart, the terrible Emphasis and force S. Peter puts on the word, saying of Them who despise Government, that they Are chiefly, or most especially, reserved by the Lord unto the day of Judgement to be punished;
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and the most formidable Importance of That Greater Damnation, which our Saviour has denounced against those Hypocrites, who for a Pretence do make long Prayers;
and the most formidable Importance of That Greater Damnation, which our Saviour has denounced against those Hypocrites, who for a Pretence do make long Prayers;
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I say again, if our dissenting & separating Brethren (in love and pity to whose Souls we pray & preach for their Conformity) would have the Patience and the Humility to chew enough on these things, They would think with more Charity of our Communion,
I say again, if our dissenting & separating Brothers (in love and pity to whose Souls we pray & preach for their Conformity) would have the Patience and the Humility to chew enough on these things, They would think with more Charity of our Communion,
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They would separate from us Then, in an humble opinion of their own Vileness; saying from the heart with the meek Centurion, Lord, we are not worthy that Thou shouldst enter under our Roof, and are by consequence unworthy to have admittance under Thine. They would not separate from us Then, unless in the Spirit of S. Peter, afraid to approach unto Christ himself, with a Depart from me, O Lord,
They would separate from us Then, in an humble opinion of their own Vileness; saying from the heart with the meek Centurion, Lord, we Are not worthy that Thou Shouldst enter under our Roof, and Are by consequence unworthy to have admittance under Thine. They would not separate from us Then, unless in the Spirit of S. Peter, afraid to approach unto christ himself, with a Depart from me, Oh Lord,
or, like the NONLATINALPHABET & NONLATINALPHABET in the Primitive Times of Discipline, falling down flat upon their faces, (not in the Church, but the Churchyard, at an humble Distance,) would beg the Charity of Their Prayers whom they saw entring into God's House at the Times of Prayer.
or, like the & in the Primitive Times of Discipline, falling down flat upon their faces, (not in the Church, but the Churchyard, At an humble Distance,) would beg the Charity of Their Prayers whom they saw entering into God's House At the Times of Prayer.
Were they such Separatists as These, and from such a Principle as This, from the excesses onely of Meekness, and not of Pride, we should receive them with the Embraces of Arms and Hearts; we should readily afford them even the Right hand of Fellowship; we should conclude the Holy Ghost had so descended upon their Souls, as once he did upon the Heads of the 12 Apostles, or rather upon the Hearts of th•se 3000 who at S. Peter 's one Sermon were added to them: Though not in the Edifying Gifts which were bestowed upon the former, yet in the Sanctifying Graces which were infused into the latter.
Were they such Separatists as These, and from such a Principle as This, from the Excesses only of Meekness, and not of Pride, we should receive them with the Embraces of Arms and Hearts; we should readily afford them even the Right hand of Fellowship; we should conclude the Holy Ghost had so descended upon their Souls, as once he did upon the Heads of the 12 Apostles, or rather upon the Hearts of th•se 3000 who At S. Peter is one Sermon were added to them: Though not in the Edifying Gifts which were bestowed upon the former, yet in the Sanctifying Graces which were infused into the latter.
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§ 12. But having spoken enough already of Trying the Spirits in other men, I think it fit to say something of Trying them also in our selves. For considering the words of the Prophet Jeremy, The Heart of man is deceitfull above all things;
§ 12. But having spoken enough already of Trying the Spirits in other men, I think it fit to say something of Trying them also in our selves. For considering the words of the Prophet Jeremiah, The Heart of man is deceitful above all things;
what he had done in That Day which he ought to have omitted, and what good thing he had omitted which 'twas his Duty to have done: Nor was he to suffer himself to sleep, till he had made up this Reckoning three several Times. So 'twas the Precept of S. Paul, in his 2d Epistle to the Corinthians, Examin your selves whether ye be in the Faith:
what he had done in That Day which he ought to have omitted, and what good thing he had omitted which 'twas his Duty to have done: Nor was he to suffer himself to sleep, till he had made up this Reckoning three several Times. So 'twas the Precept of S. Paul, in his 2d Epistle to the Corinthians, Examine your selves whither you be in the Faith:
(meaning That Faith which does work by Love all manner of Obedience to the Law of Christ 's Gospel:) NONLATINALPHABET, prove or try your own selves, whether ye have not yet received the True Faith of Christ; or whether, having once received, ye still retain it.
(meaning That Faith which does work by Love all manner of obedience to the Law of christ is Gospel:), prove or try your own selves, whither you have not yet received the True Faith of christ; or whither, having once received, you still retain it.
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Know ye not your own selves how that Jesus Christ is in you, except ye be Reprobates? So S. Paul reason'd with his Corinthians; and so must we with or within our selves.
Know you not your own selves how that jesus christ is in you, except you be Reprobates? So S. Paul reasoned with his Corinthians; and so must we with or within our selves.
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Know we not that Christ is in us, by the Presence of his Spirit? and by the Power of his Word? and by the evident effects of His Operation? Such as our Sorrow for our sins past, our hatred of our selves in Remembrance of them,
Know we not that christ is in us, by the Presence of his Spirit? and by the Power of his Word? and by the evident effects of His Operation? Such as our Sorrow for our Sins past, our hatred of our selves in Remembrance of them,
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and our stedfast Resolutions of better life? Know we not that Christ is in us by such Evidences as These? If we do, Then let us treat him in such a manner,
and our steadfast Resolutions of better life? Know we not that christ is in us by such Evidences as These? If we do, Then let us Treat him in such a manner,
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lest we have sinn'd-away our Saviour, as arrant Reprobates and Castaways; as men unworthy to be call'd Christians; as men who either are not at all Regenerate, or else are fallen from That State of Regeneration which we were in;
lest we have sinned-away our Saviour, as arrant Reprobates and Castaways; as men unworthy to be called Christians; as men who either Are not At all Regenerate, or Else Are fallen from That State of Regeneration which we were in;
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so most especially does it concern us at such a Time as This is, when we Tread in God's Courts, to offer up the Gospel-sacrifice of Supplication and Thanksgiving;
so most especially does it concern us At such a Time as This is, when we Tread in God's Courts, to offer up the Gospel sacrifice of Supplication and Thanksgiving;
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to hear His Word, & to partake of his Sacraments (Duties equally belonging to the first Sunday of the month.) For the Bread of God's Children must not be cast unto the Dogs; and the Food which is Spiritual belongs to Them onely who can spiritually discern it,
to hear His Word, & to partake of his Sacraments (Duties equally belonging to the First Sunday of the Monn.) For the Bred of God's Children must not be cast unto the Dogs; and the Food which is Spiritual belongs to Them only who can spiritually discern it,
The Spirit of Holiness, and Truth; The Spirit of Ʋnity, and Love; The Spirit of Meekness, and of Order; The Spirit of Singleness, and Sincerity; The Spirit of Wisdom, and Ʋnderstanding; The Spirit of Counsel, and Ghostly Strength; The Spirit of Knowledge, and true Godliness; and lastly, The Spirit of God's Holy Fear; (as the divine Prophet Isaiah expresseth him resting upon Christ, of whom the good King Hezekiah was but a Type in That place.) Unto all which if I should add, The Spirit of Promise, (with S. Paul, ) and The Spirit of Prophecy (with S. John, ) The Spirit of Grace, (with holy Zachary, ) and The Spirit of Glory, (with S. Peter, ) I should but say, The same Spirit, in the vindicating of whom from the many False Spirits, which (in this last Age especially) have been debauching the Christian World, I have imploy'd the little Time which is allow'd for this Part of our Morning Service.
The Spirit of Holiness, and Truth; The Spirit of Ʋnity, and Love; The Spirit of Meekness, and of Order; The Spirit of Singleness, and Sincerity; The Spirit of Wisdom, and Ʋnderstanding; The Spirit of Counsel, and Ghostly Strength; The Spirit of Knowledge, and true Godliness; and lastly, The Spirit of God's Holy fear; (as the divine Prophet Isaiah Expresses him resting upon christ, of whom the good King Hezekiah was but a Type in That place.) Unto all which if I should add, The Spirit of Promise, (with S. Paul,) and The Spirit of Prophecy (with S. John,) The Spirit of Grace, (with holy Zachary,) and The Spirit of Glory, (with S. Peter,) I should but say, The same Spirit, in the vindicating of whom from the many False Spirits, which (in this last Age especially) have been debauching the Christian World, I have employed the little Time which is allowed for this Part of our Morning Service.
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AND Why more damning than other Crimes. 2 THESS. 3. 6. Now we command you, Brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves from every Brother that walketh disorderly.
AND Why more damning than other Crimes. 2 THESS. 3. 6. Now we command you, Brothers, in the name of our Lord jesus christ, that you withdraw your selves from every Brother that walks disorderly.
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and it must certainly be a matter of exceeding great moment, which could extort from our Apostle so great and signal an Obtestation. He calls us Brethren, (for we are now in the place of the Thessalonians, ) to win our Love,
and it must Certainly be a matter of exceeding great moment, which could extort from our Apostle so great and signal an Obtestation. He calls us Brothers, (for we Are now in the place of the Thessalonians,) to win our Love,
NONLATINALPHABET, We charge you, and that by virtue of our Commission, or in the power of our Apostleship, in the name and the behalf, by the Bowells and the Authority of our Lord Jesus Christ, as ye will answer it at the great and terrible Day of Discrimination, the Day wherein the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire, taking vengeance on them that know not God,
, We charge you, and that by virtue of our Commission, or in the power of our Apostleship, in the name and the behalf, by the Bowels and the authority of our Lord jesus christ, as you will answer it At the great and terrible Day of Discrimination, the Day wherein the Lord jesus shall be revealed from Heaven with his mighty Angels in flaming Fire, taking vengeance on them that know not God,
by every thing that is dreadfull, or dear unto you, NONLATINALPHABET, we declare, we denounce, we command you, Brethren, that if ye observe any Professor of the Christian Religion (who for that reason onely is call'd a Brother ) to forsake his proper Calling, his Place and Station, and to meddle as a Buisybody in other mens Matters, ( v. 11.) and so to cast off all Obedience to the Rules of Direction which we have given; (especially if ye observe him to leap from the Shop into the Pulpit, or out of the Church into a Synagogue consisting of the most factious and disorderly Opiniators, who, under colour of serving God, despise the Ordinances of Men; ) ye presently Note him,
by every thing that is dreadful, or dear unto you,, we declare, we denounce, we command you, Brothers, that if you observe any Professor of the Christian Religion (who for that reason only is called a Brother) to forsake his proper Calling, his Place and Station, and to meddle as a Buisybody in other men's Matters, (v. 11.) and so to cast off all obedience to the Rules of Direction which we have given; (especially if you observe him to leap from the Shop into the Pulpit, or out of the Church into a Synagogue consisting of the most factious and disorderly Opiniators, who, under colour of serving God, despise the Ordinances of Men;) the presently Note him,
p-acp d n1 cst vbz j, cc j-jn p-acp pn22,, pns12 vvi, pns12 vvi, pns12 vvb pn22, n2, cst cs pn22 vvb d n1 pp-f dt njp n1 (r-crq p-acp d n1 av-j vbz vvn dt n1) p-acp vvi po31 j vvg, po31 n1 cc n1, cc pc-acp vvi p-acp dt n1 p-acp j-jn ng2 n2, (n1 crd) cc av pc-acp vvi a-acp d n1 p-acp dt n2 pp-f n1 r-crq pns12 vhb vvn; (av-j cs pn22 vvb pno31 pc-acp vvi p-acp dt n1 p-acp dt n1, cc av pp-f dt n1 p-acp dt n1 vvg pp-f dt av-ds j cc j n2, r-crq, p-acp n1 pp-f vvg np1, vvb dt n2 pp-f n2;) dt av-j vvb pno31,
and mark him out, as a Disorderly Walker, as a Disturber of Society, as a Disseminator of Discords, the very Bane of all Religion, and the Discredit of Christianity; most unworthy to be admitted to any Commerce or Conversation with regular Christians;
and mark him out, as a Disorderly Walker, as a Disturber of Society, as a Disseminator of Discords, the very Bane of all Religion, and the Discredit of Christianity; most unworthy to be admitted to any Commerce or Conversation with regular Christians;
cc vvb pno31 av, p-acp dt j n1, p-acp dt n1 pp-f n1, p-acp dt fw-la pp-f n2, dt j vvb pp-f d n1, cc dt vvb pp-f np1; ds j pc-acp vbi vvn p-acp d n1 cc n1 p-acp j np1;
For NONLATINALPHABET, A Brother walking disorderly, in this present verse, does seem to be the same unruly and irregular Person, who is expressed by the word NONLATINALPHABET 1 Thess. 5. 14. Which being a Military expression,
For, A Brother walking disorderly, in this present verse, does seem to be the same unruly and irregular Person, who is expressed by the word 1 Thess 5. 14. Which being a Military expression,
denies obedience to his Commander; not onely to his Lieutenant, but Captain-General; (that is to say, without a Metaphor, ) depraves the Doctrin, disturbs the Disciplin, disowns the Government of the Church:
Denies Obedience to his Commander; not only to his Lieutenant, but Captain-General; (that is to say, without a Metaphor,) depraves the Doctrine, disturbs the Discipline, disowns the Government of the Church:
§ 2. Now when a Brother, (that is) a Christian, (at least in Profession and Pretense,) is so disorderly in his Walking, as that he will not hear the Church, but is a Contemner of Authority, and Publick Order; He is, by the Rule of our Blessed Saviour, to be look'd upon and dealt with, just as Heathen-men and Publicans were look'd upon and dealt with amongst the Jews: We must avoid him,
§ 2. Now when a Brother, (that is) a Christian, (At least in Profession and Pretense,) is so disorderly in his Walking, as that he will not hear the Church, but is a Contemner of authority, and Public Order; He is, by the Rule of our Blessed Saviour, to be looked upon and dealt with, just as Heathen-men and Publicans were looked upon and dealt with among the jews: We must avoid him,
§ crd av c-crq dt n1, (cst vbz) dt njp, (p-acp ds p-acp n1 cc n1,) vbz av j p-acp po31 vvg, p-acp cst pns31 vmb xx vvi dt n1, a-acp vbz dt n1 pp-f n1, cc j n1; pns31 vbz, p-acp dt vvb pp-f po12 j-vvn n1, pc-acp vbi vvn p-acp cc vvn p-acp, av c-acp n2 cc ng1 vbdr vvn p-acp cc vvn p-acp p-acp dt np2: pns12 vmb vvi pno31,
Thus we must brand and stigmatize him for two good Reasons, and pious Ends: first, that himself may be asham'd, and being asham'd may be converted; (2 Thess. 3. 14.) next, that others also may fear to doe, and suffer, by his Example.
Thus we must brand and stigmatize him for two good Reasons, and pious Ends: First, that himself may be ashamed, and being ashamed may be converted; (2 Thess 3. 14.) next, that Others also may Fear to do, and suffer, by his Exampl.
av pns12 vmb vvi cc vvi pno31 p-acp crd j n2, cc j n2: ord, cst px31 vmb vbi j, cc vbg j vmb vbi vvn; (crd np1 crd crd) ord, cst n2-jn av vmb vvb p-acp vdb, cc vvi, p-acp po31 n1.
§ 3. That This was the meaning of our Lord, (Matth. 18. 17.) seems to me very evident from Two especially of his Apostles; I mean, the most learned, and most beloved. They tell us Both, that when a Brother is become contumacious, and not reclaimable either by private, or by publick Admonitions, we must not onely not religiously, but not so much as civilly entertain commerce with him.
§ 3. That This was the meaning of our Lord, (Matthew 18. 17.) seems to me very evident from Two especially of his Apostles; I mean, the most learned, and most Beloved. They tell us Both, that when a Brother is become contumacious, and not reclaimable either by private, or by public Admonitions, we must not only not religiously, but not so much as civilly entertain commerce with him.
§ crd cst d vbds dt n1 pp-f po12 n1, (np1 crd crd) vvz p-acp pno11 av j p-acp crd av-j pp-f po31 n2; pns11 vvb, dt av-ds j, cc av-ds vvn. pns32 vvb pno12 av-d, cst c-crq dt n1 vbz vvn j, cc xx j av-d p-acp j, cc p-acp j n2, pns12 vmb xx j xx av-j, p-acp xx av av-d c-acp av-j vvi n1 p-acp pno31.
For can there be any thing more apposite, more pertinent, or proper, than to deny them our Company in private Houses, who disdain to afford us their own in God's? Why should we eat and drink with Them, either at Their, or Our Tables, who are therefore too unworthy, because they think they are too Good, to eat and drink in our company at the Table of the Lord? Why should we any-where go with Them, who will not go with Ʋs to Heaven; and hate the means of Salvation, so far forth as we injoy them? Is it any way consistent either with Charity, or Reason, that we should bid a man God speed in the ways of Corah; or affect his Society, who hates our Religion, and our God? No, he is rather (says our Apostle) to be put away from us, and from among us, (as a foul, pestilential, accursed thing,) and even deliver'd up to Satan by the Censures of the Church:
For can there be any thing more apposite, more pertinent, or proper, than to deny them our Company in private Houses, who disdain to afford us their own in God's? Why should we eat and drink with Them, either At Their, or Our Tables, who Are Therefore too unworthy, Because they think they Are too Good, to eat and drink in our company At the Table of the Lord? Why should we anywhere go with Them, who will not go with Ʋs to Heaven; and hate the means of Salvation, so Far forth as we enjoy them? Is it any Way consistent either with Charity, or Reason, that we should bid a man God speed in the ways of Corah; or affect his Society, who hates our Religion, and our God? No, he is rather (Says our Apostle) to be put away from us, and from among us, (as a foul, pestilential, accursed thing,) and even Delivered up to Satan by the Censures of the Church:
p-acp vmb pc-acp vbi d n1 dc zz, dc j, cc j, cs pc-acp vvi pno32 po12 n1 p-acp j n2, r-crq n1 pc-acp vvi pno12 po32 d p-acp npg1? q-crq vmd pns12 vvi cc vvi p-acp pno32, d p-acp po32, cc po12 n2, r-crq vbr av av j, c-acp pns32 vvb pns32 vbr av j, p-acp vvb cc vvi p-acp po12 n1 p-acp dt n1 pp-f dt n1? q-crq vmd pns12 av vvb p-acp pno32, r-crq vmb xx vvi p-acp j p-acp n1; cc vvb dt n2 pp-f n1, av av-j av c-acp pns12 vvb pno32? vbz pn31 d n1 j av-d p-acp n1, cc n1, cst pns12 vmd vvi dt n1 np1 vvi p-acp dt n2 pp-f np1; cc vvb po31 n1, r-crq vvz po12 n1, cc po12 np1? uh-dx, pns31 vbz av-c (vvz po12 n1) pc-acp vbi vvn av p-acp pno12, cc p-acp p-acp pno12, (c-acp dt j, j, j-vvn n1,) cc av vvn a-acp p-acp np1 p-acp dt n2 pp-f dt n1:
§ 4. 'Tis true that All vicious persons are disorderly Walkers, who walk as far as they are able from the strait Path of God's Commandments: and from All that are Scandalous we are commanded to withdraw. For so saith S. Paul, (1 Cor. 5. 11.) I have written unto you, not to keep company,
§ 4. It's true that All vicious Persons Are disorderly Walkers, who walk as Far as they Are able from the strait Path of God's commandments: and from All that Are Scandalous we Are commanded to withdraw. For so Says S. Paul, (1 Cor. 5. 11.) I have written unto you, not to keep company,
But I do not here speak (nor does S. Paul ) touching absolute Apostates, who do renounce and fall away from the whole Faith of Christ, and the very Profession of Christianity;
But I do not Here speak (nor does S. Paul) touching absolute Apostates, who do renounce and fallen away from the Whole Faith of christ, and the very Profession of Christianity;
p-acp pns11 vdb xx av vvi (cc vdz n1 np1) vvg j n2, r-crq vdb vvi cc vvi av p-acp dt j-jn n1 pp-f np1, cc dt j n1 pp-f np1;
because they are avow'd and open Enemies of Christ, may with much the more safety, or rather with much the less danger, be traffick'd with. (And accordingly S. Paul has excepted Them, in the very next verse before my Text,
Because they Are avowed and open Enemies of christ, may with much the more safety, or rather with much the less danger, be trafficked with. (And accordingly S. Paul has excepted Them, in the very next verse before my Text,
c-acp pns32 vbr vvn cc j n2 pp-f np1, vmb p-acp d dt av-dc n1, cc av-c p-acp d dt av-dc n1, vbb vvd p-acp. (cc av-vvg n1 np1 vhz vvn pno32, p-acp dt av ord n1 p-acp po11 n1,
And amongst Them, in special manner, I aim at two sorts of men who are called Brethren; and so (like Judas downright) do betray the whole Cause of Christianity with a Kiss. I mean the Haeretick for one, who breaks the Unity of the Church in point of Doctrin, by denying one or more of her Fundamentals: I mean the Schismatick for another, who breaks the Unity of the Church in point of Disciplin, by doing as much as in him lies to overthrow her very Government, Laws, and Order. The First of These we must reject, and withdraw our selves from, in case he shall not reform himself,
And among Them, in special manner, I aim At two sorts of men who Are called Brothers; and so (like Judas downright) do betray the Whole Cause of Christianity with a Kiss. I mean the Heretic for one, who breaks the Unity of the Church in point of Doctrine, by denying one or more of her Fundamentals: I mean the Schismatic for Another, who breaks the Unity of the Church in point of Discipline, by doing as much as in him lies to overthrow her very Government, Laws, and Order. The First of These we must reject, and withdraw our selves from, in case he shall not reform himself,
cc p-acp pno32, p-acp j n1, pns11 vvb p-acp crd n2 pp-f n2 r-crq vbr vvn n2; cc av (av-j np1 av-j) vdb vvi dt j-jn vvb pp-f np1 p-acp dt vvb. pns11 vvb dt n1 p-acp crd, r-crq vvz dt n1 pp-f dt n1 p-acp n1 pp-f n1, p-acp vvg crd cc dc pp-f pno31 n2-j: pns11 vvb dt j-jn p-acp n-jn, r-crq vvz dt n1 pp-f dt n1 p-acp n1 pp-f n1, p-acp vdg p-acp d c-acp p-acp pno31 vvz pc-acp vvi pno31 av n1, n2, cc n1. dt ord pp-f d pns12 vmb vvi, cc vvb po12 n2 p-acp, p-acp n1 pns31 vmb xx vvi px31,
Whereas a Schismatick, as he is such, does also offend against Peace and Charity; and cannot possibly keep his Schism unto himself, but needs must hurt others with it,
Whereas a Schismatic, as he is such, does also offend against Peace and Charity; and cannot possibly keep his Schism unto himself, but needs must hurt Others with it,
cs dt j-jn, c-acp pns31 vbz d, vdz av vvb p-acp n1 cc n1; cc vmbx av-j vvi po31 n1 p-acp px31, p-acp av vmb vvi n2-jn p-acp pn31,
cuts himself off from the Communion of the Body of Christ; sets up Altar against Altar, Dan and Bethel against Jerusalem and Sion; sets up a Ministry of his own making, against a Priesthood ordain'd by God; abetts a Conventicle prohibited by God and Man, against a Church set apart by the Laws of Both; like Jeroboam downright, whose Sin consisted in This especially, that he made Israel to Sin. Now an active Divider in and of the Church of God, must needs be worse than any other, who is but passively divided and cut off from her.
cuts himself off from the Communion of the Body of christ; sets up Altar against Altar, Dan and Bethel against Jerusalem and Sion; sets up a Ministry of his own making, against a Priesthood ordained by God; abets a Conventicle prohibited by God and Man, against a Church Set apart by the Laws of Both; like Jeroboam downright, whose since consisted in This especially, that he made Israel to Sin. Now an active Divider in and of the Church of God, must needs be Worse than any other, who is but passively divided and Cut off from her.
vvz px31 a-acp p-acp dt n1 pp-f dt n1 pp-f np1; vvz a-acp n1 p-acp n1, uh cc np1 p-acp np1 cc np1; vvz a-acp dt n1 pp-f po31 d vvg, p-acp dt n1 vvn p-acp np1; vvz dt n1 vvn p-acp np1 cc n1, p-acp dt n1 vvd av p-acp dt n2 pp-f av-d; av-j np1 av-j, rg-crq n1 vvd p-acp d av-j, cst pns31 vvd np1 p-acp np1 av dt j n1 p-acp cc pp-f dt n1 pp-f np1, vmb av vbi jc cs d n-jn, r-crq vbz p-acp av-j vvn cc vvn a-acp p-acp pno31.
And to destroy a whole Society by subverting the whole Legislative power, must needs be worse than to violate a particular Law. And That which makes way for all the Haeresies in the world, as well as for all the Immoralities of life, (which Schism does evidently do,) must needs be worse than any Haeresie, which does onely make way for itself. And so a Schismatick is the more impious, and the more mischievous of the two.
And to destroy a Whole Society by subverting the Whole Legislative power, must needs be Worse than to violate a particular Law. And That which makes Way for all the Heresies in the world, as well as for all the Immoralities of life, (which Schism does evidently do,) must needs be Worse than any Heresy, which does only make Way for itself. And so a Schismatic is the more impious, and the more mischievous of the two.
cc pc-acp vvi dt j-jn n1 p-acp vvg dt j-jn j n1, vmb av vbi jc cs p-acp vvb dt j n1. cc cst r-crq vvz n1 p-acp d dt n2 p-acp dt n1, c-acp av c-acp p-acp d dt n2 pp-f n1, (r-crq n1 vdz av-j vdi,) vmb av vbi jc cs d n1, r-crq vdz av-j vvi n1 p-acp px31. cc av dt j-jn vbz dt av-dc j, cc dt dc j pp-f dt crd.
because a vitious Practice is naturally worse than a wrong Opinion; (though that is reason great enough;) but for this other reason also, (not so commonly observ'd as I wish it were,) because a Schismatick ipso facto is mostly an Haeretick into the Bargain.
Because a vicious Practice is naturally Worse than a wrong Opinion; (though that is reason great enough;) but for this other reason also, (not so commonly observed as I wish it were,) Because a Schismatic ipso facto is mostly an Heretic into the Bargain.
For besides his renouncing the Ninth Article of the Creed, (that Form of sound words deliver'd to us by Christ 's Apostles,) The holy Catholick Church, and The Communion of Saints; (duly expounded and understood;) I say, besides That, He flatly despises, and detests (for 'tis a little thing to say, he disowns, and disbelieves, ) That principal Doctrin of the Gospel, That Fundamental of Christianity, That great Essential to All Religion, that we must heartily submit to every Ordinance of Man;
For beside his renouncing the Ninth Article of the Creed, (that From of found words Delivered to us by christ is Apostles,) The holy Catholic Church, and The Communion of Saints; (duly expounded and understood;) I say, beside That, He flatly despises, and detests (for it's a little thing to say, he disowns, and disbelieves,) That principal Doctrine of the Gospel, That Fundamental of Christianity, That great Essential to All Religion, that we must heartily submit to every Ordinance of Man;
§ 5. Why I chuse to call This, a principal Doctrin of the Gospel, a Fundamental of Christianity, and the great Essential to All Religion, I seem to my self to have so many and great Reasons, that if they were every-where urged, and laid to heart, (especially by the Parties who are the least aware of them,
§ 5. Why I choose to call This, a principal Doctrine of the Gospel, a Fundamental of Christianity, and the great Essential to All Religion, I seem to my self to have so many and great Reasons, that if they were everywhere urged, and laid to heart, (especially by the Parties who Are the least aware of them,
§ crd q-crq pns11 vvb pc-acp vvi d, dt j-jn n1 pp-f dt n1, dt j pp-f np1, cc dt j j p-acp d n1, pns11 vvb p-acp po11 n1 pc-acp vhi av d cc j n2, cst cs pns32 vbdr j vvn, cc vvn p-acp n1, (av-j p-acp dt n2 r-crq vbr dt ds j pp-f pno32,
but most concern'd to take them in,) they might suffice to put an end to those numerous Schisms, which now do threaten to put an end to our whole Religion. The Doctrin of Obedience to humane Governours and Laws, is certainly the aptest of any other, (next to that of our Obedience to God himself, whereof this Doctrin is a most necessary part too,) to keep the unity of the Spirit in the Bond of Peace;
but most concerned to take them in,) they might suffice to put an end to those numerous Schisms, which now do threaten to put an end to our Whole Religion. The Doctrine of obedience to humane Governors and Laws, is Certainly the aptest of any other, (next to that of our obedience to God himself, whereof this Doctrine is a most necessary part too,) to keep the unity of the Spirit in the Bound of Peace;
A Doctrin laid for this purpose by God the Father, from the Foundations of the World; and that in the Law of the first Creation. A Doctrin propagated by Moses, as Taught of God to teach others. A Doctrin perfected by Christ, as by the Wisedom of the Father, who pray'd his Followers might be one, even as his Father and He were one: (Joh. 17. 11.) which yet without Obedience to this very Doctrin can never be.
A Doctrine laid for this purpose by God the Father, from the Foundations of the World; and that in the Law of the First Creation. A Doctrine propagated by Moses, as Taught of God to teach Others. A Doctrine perfected by christ, as by the Wisdom of the Father, who prayed his Followers might be one, even as his Father and He were one: (John 17. 11.) which yet without obedience to this very Doctrine can never be.
A Docctrin inculcated and inforced by God the Holy Ghost, as by the Spirit of Love, and Meekness, of Peace, and Ʋnion. A Doctrin extended to All Authority upon Earth;
A Docctrin inculcated and enforced by God the Holy Ghost, as by the Spirit of Love, and Meekness, of Peace, and Ʋnion. A Doctrine extended to All authority upon Earth;
dt n1 vvn cc vvn p-acp np1 dt j n1, a-acp p-acp dt n1 pp-f n1, cc n1, pp-f n1, cc n1. dt n1 vvn p-acp d n1 p-acp n1;
not onely Regal in the first place, (1 Pet. 2. 13.) but Ecclesiastical in the second, ( Heb. 13. 17.) To summe up all in a word, There is not a Doctrin in all the Gospel, either more earnestly, or more assiduously, either more plainly, or more expresly prescribed to us, (and that under pain of Damnation too,) than that of our uniform Obedience to All that are over us in Authority. I say, to All; not onely to the Best, (the Good and Gentle, ) but as well to the worst, and most froward Governours.
not only Regal in the First place, (1 Pet. 2. 13.) but Ecclesiastical in the second, (Hebrew 13. 17.) To sum up all in a word, There is not a Doctrine in all the Gospel, either more earnestly, or more assiduously, either more plainly, or more expressly prescribed to us, (and that under pain of Damnation too,) than that of our uniform obedience to All that Are over us in authority. I say, to All; not only to the Best, (the Good and Gentle,) but as well to the worst, and most froward Governors.
xx av-j j p-acp dt ord n1, (crd np1 crd crd) p-acp j p-acp dt ord, (np1 crd crd) p-acp n1 p-acp d p-acp dt n1, pc-acp vbz xx dt n1 p-acp d dt n1, av-d av-dc av-j, cc av-dc av-j, d dc av-j, cc av-dc av-j vvn p-acp pno12, (cc cst p-acp n1 pp-f n1 av,) cs d pp-f po12 j n1 p-acp d cst vbr p-acp pno12 p-acp n1. pns11 vvb, p-acp d; xx av-j p-acp dt av-js, (dt j cc j,) cc-acp c-acp av p-acp dt js, cc av-ds j n2.
§ 6. It is not onely most foolishly, but most nefariously pretended, that the Piety, or Impiety, the Religion, or Irreligion, of them that are over us in the Lord, can either widen, or contract our divine Obligation to strict Obedience.
§ 6. It is not only most foolishly, but most nefariously pretended, that the Piety, or Impiety, the Religion, or Irreligion, of them that Are over us in the Lord, can either widen, or contract our divine Obligation to strict obedience.
§ crd pn31 vbz xx av-j av-ds av-j, p-acp ds av-j vvn, cst dt n1, cc n1, dt n1, cc n1, pp-f pno32 cst vbr a-acp pno12 p-acp dt n1, vmb d vvi, cc vvb po12 j-jn n1 p-acp j n1.
For never was any incarnate Devil more incomparably impious than those Emperours of Rome, Tiberius and Nero; whom yet our Saviour and S. Paul commanded their Followers to obey, and obey'd Themselves. For Obedience to Magistrates being of Divine right, strongly founded upon the Will and the Word of God, and even a part of our Obedience to God Himself, (whilst it is paid to that Authority which God has commanded us to pay an Obedience to,) cannot possibly be due to the men, as men, or to the Good, as they are Good; but to the Magistrates or Masters reduplicativè, as they are such: 'Tis due to the Governours as they are Governours, and as the Ordinance of God; let their Practices and Opinions be what they will.
For never was any incarnate devil more incomparably impious than those emperors of Room, Tiberius and Nero; whom yet our Saviour and S. Paul commanded their Followers to obey, and obeyed Themselves. For obedience to Magistrates being of Divine right, strongly founded upon the Will and the Word of God, and even a part of our obedience to God Himself, (while it is paid to that authority which God has commanded us to pay an obedience to,) cannot possibly be due to the men, as men, or to the Good, as they Are Good; but to the Magistrates or Masters reduplicativè, as they Are such: It's due to the Governors as they Are Governors, and as the Ordinance of God; let their Practices and Opinions be what they will.
p-acp av-x vbds d j n1 av-dc av-j j cs d n2 pp-f vvi, npg1 cc np1; ro-crq av po12 n1 cc np1 np1 vvd po32 n2 p-acp vvb, cc vvd px32. p-acp n1 p-acp n2 vbg pp-f j-jn n-jn, av-j vvn p-acp dt vmb cc dt n1 pp-f np1, cc j dt n1 pp-f po12 n1 p-acp np1 px31, (cs pn31 vbz vvn p-acp d n1 r-crq np1 vhz vvn pno12 p-acp vvi dt n1 p-acp,) vmbx av-j vbi j-jn p-acp dt n2, c-acp n2, cc p-acp dt j, c-acp pns32 vbr j; p-acp p-acp dt n2 cc n2 vvb, c-acp pns32 vbr d: pn31|vbz j-jn p-acp dt n2 c-acp pns32 vbr n2, cc p-acp dt n1 pp-f np1; vvb po32 n2 cc n2 vbb r-crq pns32 vmb.
§ 7. 'Tis true, when our Governours are Ʋsurpers, or (being None ) do command us what God forbids; There there lies an Exception to our Obedience, due to God, rather than Man. But This Exception makes strongly for all I have hitherto said;
§ 7. It's true, when our Governors Are Ʋsurpers, or (being None) do command us what God forbids; There there lies an Exception to our obedience, due to God, rather than Man. But This Exception makes strongly for all I have hitherto said;
So that by this Rule and Reason, that when God and His Deputies do stand in competition for our Obedience, God must have our whole Active, and His Deputies our Passive Obedience onely;
So that by this Rule and Reason, that when God and His Deputies do stand in competition for our obedience, God must have our Whole Active, and His Deputies our Passive obedience only;
av cst p-acp d n1 cc n1, cst c-crq np1 cc po31 n2 vdb vvi p-acp n1 p-acp po12 n1, np1 vmb vhi po12 j-jn j, cc po31 n2 po12 j n1 av-j;
It cannot but follow, that when our Governours are rightfull, and do onely command what God does no-where forbid, or do onely forbid what God does no-where command us, There we must obey God, by obeying Man: there being no other way of paying God our Obedience, in such a case.
It cannot but follow, that when our Governors Are rightful, and do only command what God does nowhere forbid, or do only forbid what God does nowhere command us, There we must obey God, by obeying Man: there being no other Way of paying God our obedience, in such a case.
There the very same Law which is immediately Humane, is also mediately Divine; Because we There are commanded by That Authority upon Earth, which in the Old and New Testament God has commanded us to obey. Nor is there any one Duty, belonging to us as Men or Christians, which God is pleas'd to make a stricter Provision for.
There the very same Law which is immediately Humane, is also mediately Divine; Because we There Are commanded by That authority upon Earth, which in the Old and New Testament God has commanded us to obey. Nor is there any one Duty, belonging to us as Men or Christians, which God is pleased to make a Stricter Provision for.
We are no more commanded to fear God, than to honour the King: nor are we more forbidden to worship Idols, than to resist or disobey such as are over us in Authority.
We Are no more commanded to Fear God, than to honour the King: nor Are we more forbidden to worship Idols, than to resist or disobey such as Are over us in authority.
§ 8. This I do the rather insist upon, in my Design upon the Welfare and the Conversion of our Schismaticks, (the most Disorderly Walkers of all my Text alludes to,
§ 8. This I do the rather insist upon, in my Design upon the Welfare and the Conversion of our Schismatics, (the most Disorderly Walker's of all my Text alludes to,
or comprehends in its Importance,) because I can no more separate (no not so much as in my Conception ) the Sin of Schism from Disobedience to just Authority, than Disobedience from Rebellion against the Gospel, or a State of Damnation from either of them.
or comprehends in its Importance,) Because I can no more separate (no not so much as in my Conception) the since of Schism from Disobedience to just authority, than Disobedience from Rebellion against the Gospel, or a State of Damnation from either of them.
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For, speaking in his Epistle of Certain men crept in unawares, despising Dominion, and speaking evil of Dignities, Clouds without Water carried about of Winds, raging Waves of the Sea, foaming out their own shame, wandring Stars, to whom is reserved the blackness of darkness for ever;
For, speaking in his Epistle of Certain men crept in unawares, despising Dominion, and speaking evil of Dignities, Clouds without Water carried about of Winds, raging Waves of the Sea, foaming out their own shame, wandering Stars, to whom is reserved the blackness of darkness for ever;
He proceeds in his Description to call them Murmurers, Complainers, Walking after their own Lusts, Separating themselves [ from the Church Establish'd, ] and pretending to have,
He proceeds in his Description to call them Murmurers, Complainers, Walking After their own Lustiest, Separating themselves [ from the Church Established, ] and pretending to have,
but indeed having not the Spirit. This is S. Jude 's Hypotyposis or Description of the Gnosticks, who were the first and worst Schismaticks, the first and worst Haereticks, the first and worst Rebels in the Primitive Church;
but indeed having not the Spirit. This is S. U^de is Hypotyposis or Description of the Gnostics, who were the First and worst Schismatics, the First and worst Heretics, the First and worst Rebels in the Primitive Church;
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The first we meet with in all the Gospel match'd and parallel'd (for wickedness ) with Cain and Core, yea with Sodom and Gomorrah, yea with Those Schismaticks in Heaven, the Angels that kept not their first Estate,
The First we meet with in all the Gospel matched and paralleled (for wickedness) with Cain and Core, yea with Sodom and Gomorrah, yea with Those Schismatics in Heaven, the Angels that kept not their First Estate,
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Briefly, the first in the New Testament, who are set forth for an Example, (as Sodom and Gomorrah were in the Old, ) of suffering the Vengeance of eternal Fire, (therein tormented day and night for ever and ever, Rev. 20. 10.) And so they are parallel'd (for their Misery, as well as Sin, ) with them that separated themselves from the Church Triumphant; reserved therefore by the Judge in everlasting Chains under Darkness,
Briefly, the First in the New Testament, who Are Set forth for an Exampl, (as Sodom and Gomorrah were in the Old,) of suffering the Vengeance of Eternal Fire, (therein tormented day and night for ever and ever, Rev. 20. 10.) And so they Are paralleled (for their Misery, as well as since,) with them that separated themselves from the Church Triumphant; reserved Therefore by the Judge in everlasting Chains under Darkness,
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In all this S. Jude agrees exactly with S. Paul, (1 Tim. 6. 3, 4, 5.) and as exactly with S. Peter, (in his whole 2d Chapter of his 2d Epistle,) as if the one had taken Notes out of the other. No less terrible are the Expressions of the Epistle to the Hebrews, concerning such as persevere in the Sin of Schism, Heb. 10. 23, 25. to v. 30. where They that do not hold fast the Profession of the Faith without wavering, (v. 23.) but forsake the Assembling of themselves together, (at the Stated Times and Places by just Authority appointed,) as the manner of some is, (v. 25.) are inferr'd to sin wilfully, after they have received the knowledge of the Truth, (v. 26.) and there remains nothing for such,
In all this S. U^de agrees exactly with S. Paul, (1 Tim. 6. 3, 4, 5.) and as exactly with S. Peter, (in his Whole 2d Chapter of his 2d Epistle,) as if the one had taken Notes out of the other. No less terrible Are the Expressions of the Epistle to the Hebrews, Concerning such as persevere in the since of Schism, Hebrew 10. 23, 25. to v. 30. where They that do not hold fast the Profession of the Faith without wavering, (v. 23.) but forsake the Assembling of themselves together, (At the Stated Times and Places by just authority appointed,) as the manner of Some is, (v. 25.) Are inferred to sin wilfully, After they have received the knowledge of the Truth, (v. 26.) and there remains nothing for such,
as 'twere on purpose, to terrifie Schismaticks from their Schisms, and to persuade them into Conformity, by shewing the Terrours of the Lord; by thundering out Damnation, more to That single Sin, than to all the rest:
as 'twere on purpose, to terrify Schismatics from their Schisms, and to persuade them into Conformity, by showing the Terrors of the Lord; by thundering out Damnation, more to That single since, than to all the rest:
For a wilfull and a Groundless Separation from the Catholick and Apostolick Church, or from a National Church onely, which is a true Part of the Ʋniversal, (such as is the Church of England, where nothing sinfull is required as the Condition of our Communion,) whether by Breach of that Communion in which a man ought to have continu'd, or by a Refusal of that Communion which 'tis his Duty to be of, (and that as well by Divine as by humane Laws,) is so infinitely far from walking orderly, or according to the Tradition we have received of S. Paul, (that is, according to the Rule of a Christian Life, deliver'd to us in the Scriptures, ) that 'tis to give the greatest Scandal which can be given to Christ's Enemies, and tends to make the whole Gospel of none effect. It helps to justifie the Turks; the Jews, and Gentiles, in the Praejudices they have to the Christian Name. It helps to harden them in their hatreds, and even tacitly forbids them to be Believers. 'Tis true that Haeresie and Schism do so agree in one generical Signification, that Haeresie is Schism in point of Doctrin, and Schism is Haeresie in point of Ʋse. But they are so very different in their specifical acceptions, that Schism is many ways the worse, as I said before.
For a wilful and a Groundless Separation from the Catholic and Apostolic Church, or from a National Church only, which is a true Part of the Ʋniversal, (such as is the Church of England, where nothing sinful is required as the Condition of our Communion,) whither by Breach of that Communion in which a man ought to have continued, or by a Refusal of that Communion which it's his Duty to be of, (and that as well by Divine as by humane Laws,) is so infinitely Far from walking orderly, or according to the Tradition we have received of S. Paul, (that is, according to the Rule of a Christian Life, Delivered to us in the Scriptures,) that it's to give the greatest Scandal which can be given to Christ's Enemies, and tends to make the Whole Gospel of none Effect. It helps to justify the Turks; the jews, and Gentiles, in the Prejudices they have to the Christian Name. It helps to harden them in their hatreds, and even tacitly forbids them to be Believers. It's true that Heresy and Schism do so agree in one generical Signification, that Heresy is Schism in point of Doctrine, and Schism is Heresy in point of Ʋse. But they Are so very different in their specifical acceptions, that Schism is many ways the Worse, as I said before.
And if S. Paul by the word Haeresies does not signifie them Both, it follows that Haeresie of itself is rank'd with Hatred, Idolatry, Witchcraft, Murthers, Gal. 5. 19, 20, 21. And then how damning a Sin is Schism, whereof Haeresie is but a Part, as I shew'd before? This is also there reckon'd among the Works of the Flesh. For Hatred, Variance, Emulations, Wrath, Strife, Seditions, what are they all,
And if S. Paul by the word Heresies does not signify them Both, it follows that Heresy of itself is ranked with Hatred, Idolatry, Witchcraft, Murders, Gal. 5. 19, 20, 21. And then how damning a since is Schism, whereof Heresy is but a Part, as I showed before? This is also there reckoned among the Works of the Flesh. For Hatred, Variance, Emulations, Wrath, Strife, Seditions, what Are they all,
but several Members or Concomitants of Schism? implying Schism to be a System or Body of Sin epitomiz'd. S. Paul accordingly speaks of Schism, as of a complicated Carnality, which (like the proverbial Trojan Horse ) carries an Army of Impieties within its Bowels.
but several Members or Concomitants of Schism? implying Schism to be a System or Body of since epitomized. S. Paul accordingly speaks of Schism, as of a complicated Carnality, which (like the proverbial Trojan Horse) carries an Army of Impieties within its Bowels.
'Twas That (by way of eminence ) S. Paul accused, of having made his Corinthians carnal. And the Character which is given to the Double-minded man (Jam. 1. 8.) belongs as well to the Schismatical or Carnalminded man, that he is unstable in all his ways.
'Twas That (by Way of eminence) S. Paul accused, of having made his Corinthians carnal. And the Character which is given to the Double-minded man (Jam. 1. 8.) belongs as well to the Schismatical or Carnalminded man, that he is unstable in all his ways.
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For such exactly is the Schismatick by way of peculiarity; who having faln from his Center, [ The Church of God, ] knows not after where to fix; but wanders about from Sect to Sect, from Party to Party, from Haeresie to Haeresie, from Schism to Schism,
For such exactly is the Schismatic by Way of peculiarity; who having fallen from his Centre, [ The Church of God, ] knows not After where to fix; but wanders about from Sect to Sect, from Party to Party, from Heresy to Heresy, from Schism to Schism,
Experience is the Mistriss by which we have been taught This. (I mean the wofull Experience of Six and Thirty years old.) And we are most prodigious Dunces, if after so many years Instruction in the School of Affliction and Experience, we are no whit the wiser for such a Lesson. For what things are there in Holy Writ, (how essential soever to Christianity,) which have not been question'd, and disputed, if not deny'd, and rejected, since Schism took place in the Chair of Scorn? To this alone we owe the raging of the Sea, and the roaring of the Waves, whereby the Madness of the People is oft express'd.
Experience is the Mistress by which we have been taught This. (I mean the woeful Experience of Six and Thirty Years old.) And we Are most prodigious Dunces, if After so many Years Instruction in the School of Affliction and Experience, we Are no whit the Wiser for such a lesson. For what things Are there in Holy Writ, (how essential soever to Christianity,) which have not been questioned, and disputed, if not denied, and rejected, since Schism took place in the Chair of Scorn? To this alone we owe the raging of the Sea, and the roaring of the Waves, whereby the Madness of the People is oft expressed.
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To this alone we owe the Legion, I do not say onely of Creeds, of Religiosities, of Dogmatizings here in England, (since the year 41. in especial manner,) but even of Skepticism, Apostasy, and of Atheism it self.
To this alone we owe the Legion, I do not say only of Creeds, of Religiosities, of Dogmatizings Here in England, (since the year 41. in especial manner,) but even of Skepticism, Apostasy, and of Atheism it self.
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§ 10. Now if any are desirous to know the Reasons, why our Schismaticks, rather than others, (however Scundalous in their lives,) are singl'd out from the whole Herd of Notorious Sinners, to be paradigmatiz'd as disorderly Walkers, from whom we are most to withdraw ourselves; I shall endeavour their Satisfaction by these 4 Reasons.
§ 10. Now if any Are desirous to know the Reasons, why our Schismatics, rather than Others, (however Scundalous in their lives,) Are singled out from the Whole Heard of Notorious Sinners, to be paradigmatized as disorderly Walkers, from whom we Are most to withdraw ourselves; I shall endeavour their Satisfaction by these 4 Reasons.
because of all Sinners, they are the greatest Ʋnderminers of Society and Government; the greatest Adversaries to God, as the God of Order; the greatest Disturbers (and the most dangerous ) of private Propriety, and publick Peace. Lastly,
Because of all Sinners, they Are the greatest Ʋnderminers of Society and Government; the greatest Adversaries to God, as the God of Order; the greatest Disturbers (and the most dangerous) of private Propriety, and public Peace. Lastly,
but are proud, knowing nothing, doat about Questions, and Strifes of words, whereof cometh Envy, Strife, Railings, evil Surmises, perverse Disputings of men of corrupt Minds, and destitute of the Truth.
but Are proud, knowing nothing, dote about Questions, and Strifes of words, whereof comes Envy, Strife, Railings, evil Surmises, perverse Disputings of men of corrupt Minds, and destitute of the Truth.
Can any be farther from Humility, than They who know nothing, and yet are proud of their Knowledge? Can any Pride be more prodigious, than that by which the very basest and the most despicable of Subjects do not onely abhor, but despise their Governours? nor onely the Persons, who are but Men, but even Government it self, which is avowedly Divine in its Institution? The Apostle's Expression is rich and elegant, as well as true. For to despise, or contemn, to depretiate and scorn, and as it were to look down upon Those above us, does not savour of a vulgar, or of a middle-siz'd Pride,
Can any be farther from Humility, than They who know nothing, and yet Are proud of their Knowledge? Can any Pride be more prodigious, than that by which the very Basest and the most despicable of Subject's do not only abhor, but despise their Governors? nor only the Persons, who Are but Men, but even Government it self, which is avowedly Divine in its Institution? The Apostle's Expression is rich and elegant, as well as true. For to despise, or contemn, to depretiate and scorn, and as it were to look down upon Those above us, does not savour of a Vulgar, or of a middlesized Pride,
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but of Pride in its Exaltation. Can any Pride be more monstrous, than for vile Dust and Ashes even to Deifie It self? yet the Schismatick seems to doe it in Three respects.
but of Pride in its Exaltation. Can any Pride be more monstrous, than for vile Dust and Ashes even to Deify It self? yet the Schismatic seems to do it in Three respects.
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For first, he arrogates to himself God's Incommunicable Attribute, whilst he founds his grossest Errours upon an Infallibility: which he does not onely ascribe (as others do with more modesty,
For First, he arrogates to himself God's Incommunicable Attribute, while he founds his Grossest Errors upon an Infallibility: which he does not only ascribe (as Others do with more modesty,
and shew of Reason, although 'tis no more than a shew of Reason,) to the whole, either diffusive, or representative Church; but to his own individual Person, acted (forsooth) and over-acted by That which he calls (speaking out of his own Heart) the infallible Spirit of God. In any Controversie arising touching the sense of any Scripture, He does not appeal to the Original, or Context, to Fathers, or Councils, or Commentators, (all riffraff in his Esteem,) but to Illumination, and Revelation, and The Testimony within him. Nor can I imagin what should keep him from returning into the Church he has turned from,
and show of Reason, although it's no more than a show of Reason,) to the Whole, either diffusive, or representative Church; but to his own Individu Person, acted (forsooth) and overacted by That which he calls (speaking out of his own Heart) the infallible Spirit of God. In any Controversy arising touching the sense of any Scripture, He does not appeal to the Original, or Context, to Father's, or Councils, or Commentators, (all riffraff in his Esteem,) but to Illumination, and Revelation, and The Testimony within him. Nor can I imagine what should keep him from returning into the Church he has turned from,
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unless it be the worst Effect of the greatest Pride, a shamefulness to confess he has ever err'd. Next he Deifies himself by not enduring God's Yoke, or indeed that God should reign over him.
unless it be the worst Effect of the greatest Pride, a shamefulness to confess he has ever erred. Next he Deifies himself by not enduring God's Yoke, or indeed that God should Reign over him.
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and the lawfull Commands of Men. Besides, the Schismatick seems to Deifie himself, by seating himself on the Throne of God, and undertaking to be the Judge of Quick and Dead;
and the lawful Commands of Men. Beside, the Schismatic seems to Deify himself, by seating himself on the Throne of God, and undertaking to be the Judge of Quick and Dead;
by opening the Seals of the Book of life; and expounding God's Decrees of Particular mens States from all Eternity. He takes upon him before the Harvest, to sever the Wheat from the Tares,
by opening the Seals of the Book of life; and expounding God's Decrees of Particular men's States from all Eternity. He Takes upon him before the Harvest, to sever the Wheat from the Tares,
for I am holier than Thou? thanking God that he is not as other men are, neither a Sabbath-breaker, nor Swearer, nor even as this or that Publican; no Conformist, no Royalist, nor even as this or that Excize-man, gathering Tribute-money for Caesar: and proudly taking to his Party the name of Saints at every turn, which he denies to the Apostles in all Discourse he makes of them on all occasions.
for I am Holier than Thou? thanking God that he is not as other men Are, neither a Sabbath breaker, nor Swearer, nor even as this or that Publican; no Conformist, no Royalist, nor even as this or that Excize-man, gathering Tribute-money for Caesar: and proudly taking to his Party the name of Saints At every turn, which he Denies to the Apostles in all Discourse he makes of them on all occasions.
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Briefly, for a Person of very low Parts, and little Learning, of contemptible Education, and small Improvements, to separate from a Great and Admired Church, The Church of England, and from the Devotions of the same in her Publick Liturgy, All contrived by the Wisedom, directed by the Learning, embraced by the Piety, established by the Authority of such a Nation, confirmed by at least 33 Acts of Parliament,
Briefly, for a Person of very low Parts, and little Learning, of contemptible Education, and small Improvements, to separate from a Great and Admired Church, The Church of England, and from the Devotions of the same in her Public Liturgy, All contrived by the Wisdom, directed by the Learning, embraced by the Piety, established by the authority of such a nation, confirmed by At least 33 Acts of Parliament,
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and by as many Convocations, or Representatives of the Clergy, sign'd and seal'd by the Sufferings of many Confessors and Martyrs, lastly, asserted and defended against the Wit and the Malice of all Opponents;
and by as many Convocations, or Representatives of the Clergy, signed and sealed by the Sufferings of many Confessors and Martyrs, lastly, asserted and defended against the Wit and the Malice of all Opponents;
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I say, for a person grosly ignorant, and knowing nothing in comparison, to scorn or pity all his Teachers, as Fools and Blind; for him to think he sees more or better,
I say, for a person grossly ignorant, and knowing nothing in comparison, to scorn or pity all his Teachers, as Fools and Blind; for him to think he sees more or better,
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than the two Ʋniversities put together, commonly call'd the two Eyes of this National Body, (which is as if the silliest Sheep that ever leap'd out of a Fold, should take upon them both to guide and to feed their Shepherd; ) This does argue such an Arrogance, Self-conceitedness, and Pride, as no Rhetorick can express, no Charity excuse, no Humility not censure.
than the two Ʋniversities put together, commonly called the two Eyes of this National Body, (which is as if the silliest Sheep that ever leaped out of a Fold, should take upon them both to guide and to feed their Shepherd;) This does argue such an Arrogance, Self-conceitedness, and Pride, as no Rhetoric can express, no Charity excuse, no Humility not censure.
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Although Novatus was made a Schismatick by a proud opinion of his own Purity, and by his carnal Ambition to head a Party, as Simon Magus did the Gnosticks in the Apostles own Times, on the same account;
Although Novatian was made a Schismatic by a proud opinion of his own Purity, and by his carnal Ambition to head a Party, as Simon Magus did the Gnostics in the Apostles own Times, on the same account;
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yet now the Copy and Translation has so outdone its Original, that our Schismaticks have accus'd the Laws and Canons (for Ʋniformity ) of being Such. They could approve of most things, in case they were not impos'd by Law. The very Reason why they ought, is the Reason they will not serve God in order.
yet now the Copy and translation has so outdone its Original, that our Schismatics have accused the Laws and Canonas (for Ʋniformity) of being Such. They could approve of most things, in case they were not imposed by Law. The very Reason why they ought, is the Reason they will not serve God in order.
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The onely fault of our Liturgy, is its having been compos'd, Authoriz'd, and made use of, by the wisest and the Best of our English World, especially by the Governours in Church and State.
The only fault of our Liturgy, is its having been composed, Authorized, and made use of, by the Wisest and the Best of our English World, especially by the Governors in Church and State.
They will have Parliaments and Synods strike sail to Them. Whatsoever is Great or Sacred is marked out for the object of their Contempt. Unless Antiquity and Authority will condescend and stoop to them,
They will have Parliaments and Synods strike sail to Them. Whatsoever is Great or Sacred is marked out for the Object of their Contempt. Unless Antiquity and authority will condescend and stoop to them,
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or give them rest. Forsooth They want a main part of their Christian Liberty, unless they may not onely be suffer'd to cast away their Cords from them, but also to bind their Kings in Chains, and their Nobles with links of Iron.
or give them rest. Forsooth They want a main part of their Christian Liberty, unless they may not only be suffered to cast away their Cords from them, but also to bind their Kings in Chains, and their Nobles with links of Iron.
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§ 12. Nor are our Schismaticks onely arriv'd at the Top of Pride, (which is my first reason,) but they are also sunk down even below the very Bottom of Christian Charity, (which is my second. ) For Charity thinketh no evil, but our Schismaticks nothing else. They cannot see their own Eyes, much less the Beams that are in them;
§ 12. Nor Are our Schismatics only arrived At the Top of Pride, (which is my First reason,) but they Are also sunk down even below the very Bottom of Christian Charity, (which is my second.) For Charity Thinketh no evil, but our Schismatics nothing Else. They cannot see their own Eyes, much less the Beams that Are in them;
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but in the Eye of a Conformist they can see every Mote, and easily look it into a Mountain. They perfectly hate, whomsoever they have injur'd for being blameless; that is,
but in the Eye of a Conformist they can see every Mote, and Easily look it into a Mountain. They perfectly hate, whomsoever they have injured for being blameless; that is,
for refusing to walk with Them in the ways of Corah: And if we strive to doe all things (in the publick worship of God) with any Decency or Order, as S. Paul and our Governours do strictly bind us;
for refusing to walk with Them in the ways of Corah: And if we strive to do all things (in the public worship of God) with any Decency or Order, as S. Paul and our Governors do strictly bind us;
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Hence they separate from us, (though not Christians onely, but Protestants, ) with no less aversion (in all appearance,) than from Papists, and Pagans, and Limbs of Satan. Nor can they rationally deny, that they esteem us as bad as either:
Hence they separate from us, (though not Christians only, but Protestants,) with no less aversion (in all appearance,) than from Papists, and Pagans, and Limbs of Satan. Nor can they rationally deny, that they esteem us as bad as either:
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for if they judge not our Communion to be as absolutely Ʋnlawfull, as they do their own Communion to be of absolute Necessity to their Salvation, they cannot separate from us, and excuse themselves at the same time.
for if they judge not our Communion to be as absolutely Ʋnlawfull, as they do their own Communion to be of absolute Necessity to their Salvation, they cannot separate from us, and excuse themselves At the same time.
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They will not pretend they are unwilling to go to Heaven in our Company; but that they leave us as going on in the way to Hell. This must needs be their meaning,
They will not pretend they Are unwilling to go to Heaven in our Company; but that they leave us as going on in the Way to Hell. This must needs be their meaning,
For either they really do believe us to be as well their fellow-Saints as their fellow-Subjects, or they do not: truly if they do not, they then are void of all Charity to Ʋs, in thinking nothing but evil of us;
For either they really do believe us to be as well their fellow-Saints as their Fellow subjects, or they do not: truly if they do not, they then Are void of all Charity to Ʋs, in thinking nothing but evil of us;
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And (on the other side) if they do, they are at the least as void of Charity to Themselves, and do despise their own Souls, by excommunicating themselves from their fellow-Saints. For what Pretense can they have for their separating from us, if they think us Christ's Members, as well as They? The terrible Saying of S. Cyprian, [ that Martrydom is not sufficient to make amends for a man's Schism, ] is as true,
And (on the other side) if they do, they Are At the least as void of Charity to Themselves, and do despise their own Souls, by excommunicating themselves from their fellow-Saints. For what Pretense can they have for their separating from us, if they think us Christ's Members, as well as They? The terrible Saying of S. Cyprian, [ that Martrydom is not sufficient to make amends for a Man's Schism, ] is as true,
And yet it can be neither, unless it be on this Ground, that Schism is exclusive of Christian Charity: on which supposal S. Cyprian did strongly argue out of S. Paul. Though I speak with the Tongues of Men and Angels,
And yet it can be neither, unless it be on this Ground, that Schism is exclusive of Christian Charity: on which supposal S. Cyprian did strongly argue out of S. Paul. Though I speak with the Tongues of Men and Angels,
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though I have the Gift of Prophecy, Faith, and Knowledge, though I bestow all my Goods to feed the Poor, lastly, though (by Martyrdom) I give my Body to be burnt,
though I have the Gift of Prophecy, Faith, and Knowledge, though I bestow all my Goods to feed the Poor, lastly, though (by Martyrdom) I give my Body to be burned,
But if I live in Schism, I have no Charity; because I separate my self (as from the Children of the Devil) from many Thousands of thousands better Men, better Christians, better Protestants than my self.
But if I live in Schism, I have no Charity; Because I separate my self (as from the Children of the devil) from many Thousands of thousands better Men, better Christians, better Protestants than my self.
'tis but a Sacrifice to my Humour, to my Obstinacy, and Stomack, like that of Clement and Ravilliac, who died Martyrs to the Popedom, and not to Christ; or like the Martyrdom of Hierocles, who writ a Book against Christ, and after That at Byzantium died a Martyr to his Stoicism, as our English Regicides to their Fanaticism, and Vanninus to his Atheism. Those alone were the Deities which they ador'd, and died for. 'Tis not the Bravery of the Sufferer, but the Divinity of the Cause, which makes a Martyrdom meritorious (if any properly can be such) in any measure:
it's but a Sacrifice to my Humour, to my Obstinacy, and Stomach, like that of Clement and Ravaillac, who died Martyrs to the Popedom, and not to christ; or like the Martyrdom of Hierocles, who writ a Book against christ, and After That At Byzantium died a Martyr to his Stoicism, as our English Regicides to their Fanaticism, and Vanninus to his Atheism. Those alone were the Deities which they adored, and died for. It's not the Bravery of the Sufferer, but the Divinity of the Cause, which makes a Martyrdom meritorious (if any properly can be such) in any measure:
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§ 13. Thirdly, Schism is destructive, (in its Tendency at least,) not onely of Government, wheresoever there is any; but of Society itself, upon a supposal that there is none. Every body knows, (as well as Machiavel, ) that to divide, is to infeeble, and so the very shortest way to destroy a Nation.
§ 13. Thirdly, Schism is destructive, (in its Tendency At least,) not only of Government, wheresoever there is any; but of Society itself, upon a supposal that there is none. Every body knows, (as well as Machiavel,) that to divide, is to enfeeble, and so the very Shortest Way to destroy a nation.
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The Church of England is but one, and in its Ʋnity lies its Safety, because its Strength. But many and many are the Sects, which Schism has made by dividing from her;
The Church of England is but one, and in its Ʋnity lies its Safety, Because its Strength. But many and many Are the Sects, which Schism has made by dividing from her;
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than our own Memories and Experience. For from the year 41 till 60, all our National Calamities began in Schism; in Schism they continued; and if ever they are completed, 'twill be in Schism too.
than our own Memories and Experience. For from the year 41 till 60, all our National Calamities began in Schism; in Schism they continued; and if ever they Are completed, it'll be in Schism too.
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For though Mutiny and Rebellion were the natural Issue of it, (as Schism in the Church does ever carry Faction in the State along with it;) yet 'twas chiefly as a Schismatick, that Corah was swallow'd up alive,
For though Mutiny and Rebellion were the natural Issue of it, (as Schism in the Church does ever carry Faction in the State along with it;) yet 'twas chiefly as a Schismatic, that Corah was swallowed up alive,
'Twas That that set up the Directory, against the Liturgy of the Church. 'Twas Schism made Sacrilege, and a Sale of the Crown-Lands, and kill'd God's Anointed in order to it.
'Twas That that Set up the Directory, against the Liturgy of the Church. 'Twas Schism made Sacrilege, and a Sale of the Crown-lands, and killed God's Anointed in order to it.
'Twas Schism which founded all Right in Dominion, and Right of Dominion onely in Grace; and so (by their Doctrin of irrespective and necessitating Decrees,) inferr'd the Great Turk to have much more Grace than our Christian Princes, because more Right, by more Dominion. Finally, Schism was the Dam of all the Blasphemies, both of those and the present Times.
'Twas Schism which founded all Right in Dominion, and Right of Dominion only in Grace; and so (by their Doctrine of irrespective and necessitating Decrees,) inferred the Great Turk to have much more Grace than our Christian Princes, Because more Right, by more Dominion. Finally, Schism was the Dam of all the Blasphemies, both of those and the present Times.
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and under the Protection of Christian Liberty, which Schism expounded into what we now see it, Horrid Ochlocracy, and Chirocracy, and ugly Anarchy itself, has been hatching, or ingendring, ever since Monarchy was restor'd.
and under the Protection of Christian Liberty, which Schism expounded into what we now see it, Horrid Ochlocracy, and Chirocracy, and ugly Anarchy itself, has been hatching, or engendering, ever since Monarchy was restored.
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And as we have liv'd to see a Triumph without a War, or a Skirmish, (in the most happy Resuscitation of God's Spouse, and his Vicegerent; ) so do we live to see a War too, within the Bowells of Church and State, without other Weapons than those of Schism. For our Schismaticks are an Army, however yet without Arms. Happy we, that they are so;
And as we have lived to see a Triumph without a War, or a Skirmish, (in the most happy Resuscitation of God's Spouse, and his Vicegerent;) so do we live to see a War too, within the Bowels of Church and State, without other Weapons than those of Schism. For our Schismatics Are an Army, however yet without Arms. Happy we, that they Are so;
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For hardly ever were there Schismaticks (in any Part or Age of the Christian World) without this Turkish and Popish Principle, that Religion is to be propagated (where 'tis possible) by the Sword.
For hardly ever were there Schismatics (in any Part or Age of the Christian World) without this Turkish and Popish Principle, that Religion is to be propagated (where it's possible) by the Sword.
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§ 14. Lastly, our Schismaticks here in England are of all others the most ingratefull, and unexcusable in their Schism. The most ingratefull; because by Those very Laws, and under the Protection of those Legislators, which they hate, and despise, and conspire against, they hold the greatest Injoyments that men are capable of on Earth;
§ 14. Lastly, our Schismatics Here in England Are of all Others the most ingrateful, and unexcusable in their Schism. The most ingrateful; Because by Those very Laws, and under the Protection of those Legislators, which they hate, and despise, and conspire against, they hold the greatest Enjoyments that men Are capable of on Earth;
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to wit, their Liberties, and their Safeties, their Livelihoods, and their Lives. Again, the most unexcusable; because they cannot but know, yea they cannot but acknowledge, (and their Chieftains do it in Print, ) that we are Christians, and Protestants, which they also pretend to be: that we have all the Fundamentals (which they pretend also to have) of the true Religion; whether as it consisteth of Faith, or Practice: we own the Creed, and the Commandments, and the whole Word of God, as all (or most of) our Schismaticks pretend to doe. We agree in all Essentials with All the Protestant Churches of Christendom, as The Harmony of Confessions will convince every Creature who will but read them.
to wit, their Liberties, and their Safeties, their Livelihoods, and their Lives. Again, the most unexcusable; Because they cannot but know, yea they cannot but acknowledge, (and their Chieftains do it in Print,) that we Are Christians, and Protestants, which they also pretend to be: that we have all the Fundamentals (which they pretend also to have) of the true Religion; whither as it Consisteth of Faith, or Practice: we own the Creed, and the commandments, and the Whole Word of God, as all (or most of) our Schismatics pretend to do. We agree in all Essentials with All the Protestant Churches of Christendom, as The Harmony of Confessions will convince every Creature who will but read them.
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Whence then the Murmurings and Disputings (against Authoritative Commands) so strictly forbidden by S. Paul, Philip. 2. 14? or what excuse can be found for a Separation? Let us examin the whole Affair from Top to Bottom;
Whence then the Murmurings and Disputings (against Authoritative Commands) so strictly forbidden by S. Paul, Philip. 2. 14? or what excuse can be found for a Separation? Let us examine the Whole Affair from Top to Bottom;
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Nor do we equal the Apocrypha with the Canonical Books of Scripture. We have but two Sacraments; and pray in English. Wives are permitted to our Clergy; and by Them to the Laity the Cup of Blessing. We do not buy and sell Pardons; nor do we trust in any Merits save those of Christ. We pray for none at all who are departed this Life; and much less to them.
Nor do we equal the Apocrypha with the Canonical Books of Scripture. We have but two Sacraments; and pray in English. Wives Are permitted to our Clergy; and by Them to the Laity the Cup of Blessing. We do not buy and fell Pardons; nor do we trust in any Merits save those of christ. We pray for none At all who Are departed this Life; and much less to them.
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We renounce the strange Doctrin of Transubstantiation, as we do all Pretensions to Infallibility upon Earth. If we yield the Bishop of Rome a naked Primacy of Order, we do refuse him at the same Instant all Supremacy of Power; and do limit his Jurisdiction within his own own Dioecese, or Province. Then what Pretense can any have, (who are not Papalins Themselves, ) to dread, or hate a Communion with us? If some things indifferent, and uncommanded in Holy Writ, do make them separate from us of the Church of England, They must not onely separate (for the very same reason) from all the Reformed Churches of Europe; but they must separate from Themselves too,
We renounce the strange Doctrine of Transubstantiation, as we do all Pretensions to Infallibility upon Earth. If we yield the Bishop of Room a naked Primacy of Order, we do refuse him At the same Instant all Supremacy of Power; and do limit his Jurisdiction within his own own Diocese, or Province. Then what Pretense can any have, (who Are not Papalins Themselves,) to dread, or hate a Communion with us? If Some things indifferent, and uncommanded in Holy Writ, do make them separate from us of the Church of England, They must not only separate (for the very same reason) from all the Reformed Churches of Europe; but they must separate from Themselves too,
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I hope they will not here alledge, They love Division quatenus ipsum; and that to cross S. Paul 's Precept, they love as much as in them lies to live unpeaceably with all men;
I hope they will not Here allege, They love Division quatenus ipsum; and that to cross S. Paul is Precept, they love as much as in them lies to live unpeaceably with all men;
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or think it their Duty to be Disturbers. They will not say, they are obliged to turn the World upside down, as once the Apostles were said to doe, by Ill-will. They will not pretend they are bound in Conscience, to set up That Partition-Wall our Saviour came to break down; and throw the World into a Chaos of Confusion, worse and wilder than That, out of which 'twas first taken. Nor do I think that they will plead, They were decreed to love Schism, and cannot help it. They will not say (whate're some think ) that any man's Avarice was decreed to midwive Schism into the World,
or think it their Duty to be Disturbers. They will not say, they Are obliged to turn the World upside down, as once the Apostles were said to do, by Ill-will. They will not pretend they Are bound in Conscience, to Set up That Partition-Wall our Saviour Come to break down; and throw the World into a Chaos of Confusion, Worse and wilder than That, out of which 'twas First taken. Nor do I think that they will plead, They were decreed to love Schism, and cannot help it. They will not say (whatever Some think) that any Man's Avarice was decreed to midwive Schism into the World,
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for the Love of sweet Sacrilege, or other Spoils: or that his Envy was Praedetermin'd to sow the Tares of Dissension for sweet Revenge: However Envy and Ambition are as probable Impellents, as any other.
for the Love of sweet Sacrilege, or other Spoils: or that his Envy was Predetermined to sow the Tares of Dissension for sweet Revenge: However Envy and Ambition Are as probable Impellents, as any other.
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And were our Schismaticks Legislators, they would inforce such a Conformity, as now they will not forgive, much less comply with. They seem to reckon themselves oppress'd, in that they are not permitted, much less made choise of, to be our Rulers. Which yet by their Principles of Liberty and Conscience, (as They expound them,) they are incapable of being, should we desire them.
And were our Schismatics Legislators, they would enforce such a Conformity, as now they will not forgive, much less comply with. They seem to reckon themselves oppressed, in that they Are not permitted, much less made choice of, to be our Rulers. Which yet by their Principles of Liberty and Conscience, (as They expound them,) they Are incapable of being, should we desire them.
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For if things which are Indifferent are not properly the matter of Human Laws, (as human Laws are contradistinct unto Divine, ) Nothing else with any reason can be pretended so to be.
For if things which Are Indifferent Are not properly the matter of Human Laws, (as human Laws Are contradistinct unto Divine,) Nothing Else with any reason can be pretended so to be.
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and All things unlawfull are There as evidently forbidden: and things impossible are not commandable at all. 'Tis very evident that the Former, both affirmative and negative, are the Divine Laws of God, and in no wise human. So that if our disobedient and Schismatical Brethren should now be chosen or admitted our Legislators; Then by the Principles they are of, (would they be but true to them,) there would be but one Law (precisely human ) which They could possibly enact, and it must be This; That every Christian man living should be a Law unto Himself.
and All things unlawful Are There as evidently forbidden: and things impossible Are not commandable At all. It's very evident that the Former, both affirmative and negative, Are the Divine Laws of God, and in no wise human. So that if our disobedient and Schismatical Brothers should now be chosen or admitted our Legislators; Then by the Principles they Are of, (would they be but true to them,) there would be but one Law (precisely human) which They could possibly enact, and it must be This; That every Christian man living should be a Law unto Himself.
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Every man's Reason should be his Guide; and every man's Will should be his Reason. Therefore, according to their own Principles, they cannot possibly be our Rulers, if we would have them.
Every Man's Reason should be his Guide; and every Man's Will should be his Reason. Therefore, according to their own Principles, they cannot possibly be our Rulers, if we would have them.
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For every man's Reason would be his Royalty. All besides would be Rulers, as much as They. And so for Them to be our Governours implies a gross Contradiction; by nothing in the world to be avoided,
For every Man's Reason would be his Royalty. All beside would be Rulers, as much as They. And so for Them to be our Governors Implies a gross Contradiction; by nothing in the world to be avoided,
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Whether they are not the worst Recusants, because the most unexcusable. Whether they are not worse than Those who were accused by the Apostle of being tossed to and fro by every blast, and carried about with every Wind of false Doctrin,
Whither they Are not the worst Recusants, Because the most unexcusable. Whither they Are not Worse than Those who were accused by the Apostle of being tossed to and from by every blast, and carried about with every Wind of false Doctrine,
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Whether it will not be more tolerable in the tremendous day of Judgment, for them that never were Members of Jesus Christ, than for them, who having been Members, did excommunicate Themselves, and even cut themselves off from his Mystical Body, which is his Church. Whether,
Whither it will not be more tolerable in the tremendous day of Judgement, for them that never were Members of jesus christ, than for them, who having been Members, did excommunicate Themselves, and even Cut themselves off from his Mystical Body, which is his Church. Whither,
when the publick Safety cannot evermore subsist without publick Peace, nor publick Peace without Compliance on one side or other, it is not fitter that such as They should meekly comply with their Superiours, than that their Superiours should bow to Them? Whether an yielding can be made better,
when the public Safety cannot evermore subsist without public Peace, nor public Peace without Compliance on one side or other, it is not fitter that such as They should meekly comply with their Superiors, than that their Superiors should bow to Them? Whither an yielding can be made better,
than by the ignorant to the most learned, by the fewest to the most numerous, by the Shrubs to the Cedars, or by the Subjects of Law to the Legislators. Indeed Obedience to one another, that is to Equals, and Obedience to Inferiours, or People exceedingly below us, might be grievous and vexing with some Excuse. However Christians are ( in love ) bid to serve one another; and Christ did wash his Disciples Feet; and England has had her Saturnalia; during which, some of the greatest and noblest Masters did indure a December of Twelve years long, and did contentedly see their Servants to bear Rule over them.
than by the ignorant to the most learned, by the fewest to the most numerous, by the Shrubs to the Cedars, or by the Subject's of Law to the Legislators. Indeed obedience to one Another, that is to Equals, and obedience to Inferiors, or People exceedingly below us, might be grievous and vexing with Some Excuse. However Christians Are (in love) bid to serve one Another; and christ did wash his Disciples Feet; and England has had her Saturnalia; during which, Some of the greatest and Noblest Masters did endure a December of Twelve Years long, and did contentedly see their Servants to bear Rule over them.
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But Obedience to Superiours, to men above us (not against, but) according to the Laws of Heaven and Earth, (such as was the Obedience of Christ to Caesar; for Christ according to his Manhood was but a Subject, though King of Kings in regard of his Divinity; and Caesar was one of those Mortal Gods, who liv'd like Devils, and died like Men; ) I say, Obedience unto Superiours whom the Scripture calls Gods, is the most noble,
But obedience to Superiors, to men above us (not against, but) according to the Laws of Heaven and Earth, (such as was the obedience of christ to Caesar; for christ according to his Manhood was but a Subject, though King of Kings in regard of his Divinity; and Caesar was one of those Mortal God's, who lived like Devils, and died like Men;) I say, obedience unto Superiors whom the Scripture calls God's, is the most noble,
such as bears up upon its shoulders (by God's Assistance) both the whole Fabrick of the Church, and all the Kingdoms of the Earth, and of Heaven itself. Whereas Schisms are Pioneers, which digging below their very Foundations, do clearly strive to undermine and subvert them All.
such as bears up upon its shoulders (by God's Assistance) both the Whole Fabric of the Church, and all the Kingdoms of the Earth, and of Heaven itself. Whereas Schisms Are Pioneers, which digging below their very Foundations, do clearly strive to undermine and subvert them All.
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§ 15. I have now done with my 4 Reasons, why our Schismaticks rather than others, (however scandalous in their Lives,) are singl'd out from the whole Herd of Notorious Sinners, to be made the chief Exemplars of disorderly Walking, from whom we are most to withdraw our selves. These (I say) are the chief reasons,
§ 15. I have now done with my 4 Reasons, why our Schismatics rather than Others, (however scandalous in their Lives,) Are singled out from the Whole Heard of Notorious Sinners, to be made the chief Exemplars of disorderly Walking, from whom we Are most to withdraw our selves. These (I say) Are the chief Reasons,
why by this Precept of S. Paul, compar'd with Those of S. John, and our Blessed Saviour, we are chiefly bound to separate from Separatists. Yet would I not here be thought to mean, that every Subject should be a Judge, from what kind of Separatists (in Civil Conversation) he ought to separate. (For publick disorder and confusion might Thence ensue.) But I would be understood to intend Those Schismaticks, who are censured by their Governours and proper Judges to be Such. From a civil Commerce with such (and a commerce of free choice ) I think it a Duty to abstain,
why by this Precept of S. Paul, compared with Those of S. John, and our Blessed Saviour, we Are chiefly bound to separate from Separatists. Yet would I not Here be Thought to mean, that every Subject should be a Judge, from what kind of Separatists (in Civil Conversation) he ought to separate. (For public disorder and confusion might Thence ensue.) But I would be understood to intend Those Schismatics, who Are censured by their Governors and proper Judges to be Such. From a civil Commerce with such (and a commerce of free choice) I think it a Duty to abstain,
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§ 16. And now I may have done with my Sermon too, but that I have remaining an hearty Wish, that our Separating Brethren would unpassionately consider Three obvious Truths.
§ 16. And now I may have done with my Sermon too, but that I have remaining an hearty Wish, that our Separating Brothers would unpassionately Consider Three obvious Truths.
First, that if Obedience to Christian Governours and Laws is not really so essential to Christianity itself, but that still it is possible (as some imagin) that Saints may be Schismaticks, and Schismaticks Saints, Then our Faith, and our Preaching, yea and our Scriptures are all in vain. Welcome Anarchy and Disorder; and Farewell to all Society. Next, that however Sin and Errour are very different in themselves,
First, that if obedience to Christian Governors and Laws is not really so essential to Christianity itself, but that still it is possible (as Some imagine) that Saints may be Schismatics, and Schismatics Saints, Then our Faith, and our Preaching, yea and our Scriptures Are all in vain. Welcome Anarchy and Disorder; and Farewell to all Society. Next, that however since and Error Are very different in themselves,
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And the contemning of Authority, link'd with an obstinate contumacious fomenting of Divisions, is such a Monster, that the least Errour of Judgment which had been venial in itself, is by these Aggravations made great and grievous, and contracts unto itself as well a Diabolical, as Damning Quality.
And the contemning of authority, linked with an obstinate contumacious fomenting of Divisions, is such a Monster, that the least Error of Judgement which had been venial in itself, is by these Aggravations made great and grievous, and contracts unto itself as well a Diabolical, as Damning Quality.
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Thirdly, that Schism, were it no Sin, were very well worthy the parting with, for the purchasing of so pretious and so inestimable a Jewell, as Publick Peace; the fruits of which (rightly us'd) are Piety, and Prosperity, Strength, and Safety. 'Twas for the purchasing of This, that S. Paul has his Compliances with Jews and Gentiles. 'Twas for This that he yielded to circumcise Timothy; and 'twas for This that he refused to circumcise Titus; (as well as for the shewing his Christian Liberty and obedience to the Conciliar Constitution Then first Enacted.) 'Twas his great Business and Design, to make the most adverse Parties agree in Christ. To gain the Jews therefore, he deny'd himself the use of his Christian Liberty:
Thirdly, that Schism, were it no since, were very well worthy the parting with, for the purchasing of so precious and so inestimable a Jewel, as Public Peace; the fruits of which (rightly used) Are Piety, and Prosperity, Strength, and Safety. 'Twas for the purchasing of This, that S. Paul has his Compliances with jews and Gentiles. 'Twas for This that he yielded to circumcise Timothy; and 'twas for This that he refused to circumcise Titus; (as well as for the showing his Christian Liberty and Obedience to the Conciliar Constitution Then First Enacted.) 'Twas his great Business and Design, to make the most adverse Parties agree in christ. To gain the jews Therefore, he denied himself the use of his Christian Liberty:
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'Twas to unite dissenting Parties, and make them meet in one Church, that the Apostles (meeting together in a full Council at Jerusalem ) thought it requisite to establish Things Indifferent by a Law. Thereby giving a Necessity à parte post, to things Indifferent à parte ante. It was to gain both Jews and Gentiles, that our Lord in some things comply'd with Both. And to hope that our hitherto-dissenting Brethren, who now do enfeeble and indanger both Church and State by their Disobedience, will one day comply with their Superiours upon the Reasons I have given, (if by any fair means they may be brought to their knowledge,
'Twas to unite dissenting Parties, and make them meet in one Church, that the Apostles (meeting together in a full Council At Jerusalem) Thought it requisite to establish Things Indifferent by a Law. Thereby giving a Necessity à part post, to things Indifferent à part ante. It was to gain both jews and Gentiles, that our Lord in Some things complied with Both. And to hope that our hitherto-dissenting Brothers, who now do enfeeble and endanger both Church and State by their Disobedience, will one day comply with their Superiors upon the Reasons I have given, (if by any fair means they may be brought to their knowledge,
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and laid before them,) is at present the greatest Charity I can have for those men, who are void of All Charity, till That is done. § 17. Finally, Brethren, farewell:
and laid before them,) is At present the greatest Charity I can have for those men, who Are void of All Charity, till That is done. § 17. Finally, Brothers, farewell:
so S. Peter:) to which I add out of S. Paul, NONLATINALPHABET, be knit-together and compacted, ( so the Greek,) or be ye perfect, ( so the English,) because your being perfect, must consist in your being well knit-together and compacted in one Communion.
so S. Peter:) to which I add out of S. Paul,, be knit-together and compacted, (so the Greek,) or be you perfect, (so the English,) Because your being perfect, must consist in your being well knit-together and compacted in one Communion.
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1. AS Philostratus once said of Apollonius Tyanaeus, NONLATINALPHABET, That he writ not his Life, but his Peregrination; after the very same manner may I say here, The Life of man is but a Pilgrimage, and that Pilgrimage but a Walk; A going uphill on one side,
1. AS Philostratus once said of Apollonius Tyanaeus,, That he writ not his Life, but his Peregrination; After the very same manner may I say Here, The Life of man is but a Pilgrimage, and that Pilgrimage but a Walk; A going uphill on one side,
And from thence he walks down-hill, untill he comes to fourscore. For All, after That, is a Descending into the Pit, (or if it must needs be call'd walking, ) a kind of walking in the Valley of the shadow of Death.
And from thence he walks downhill, until he comes to fourscore. For All, After That, is a Descending into the Pit, (or if it must needs be called walking,) a kind of walking in the Valley of the shadow of Death.
2. First then NONLATINALPHABET, be sure to walk: do not faintly lie down, or yawningly lean upon your Elbows: for your Journy is long, and your Time but little. Therefore up, and be doing.
2. First then, be sure to walk: do not faintly lie down, or yawningly lean upon your Elbows: for your Journey is long, and your Time but little. Therefore up, and be doing.
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Set your feet in his steps, who went about doing Good, and rejoyced as a Giant to run his Course. For rather than be benighted, we must not walk onely, but run too.
Set your feet in his steps, who went about doing Good, and rejoiced as a Giant to run his Course. For rather than be benighted, we must not walk only, but run too.
3. And yet withall we must remember Vespasian 's Motto, (which deserves to be ingraven in all our Rings,) NONLATINALPHABET, to make haste slowly; that is, to make no more haste than may consist with good speed. Because the way we are to walk in is not sleep onely,
3. And yet withal we must Remember Vespasian is Motto, (which deserves to be engraven in all our Rings,), to make haste slowly; that is, to make no more haste than may consist with good speed. Because the Way we Are to walk in is not sleep only,
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Nay our Saviour saith farther, (though 'tis not express'd in our English Bibles,) 'Tis NONLATINALPHABET, a way incumber'd as well as narrow, 'Tis very difficult to find it,
Nay our Saviour Says farther, (though it's not expressed in our English Bibles,) It's, a Way encumbered as well as narrow, It's very difficult to find it,
4. And then in the next place, NONLATINALPHABET, see how circumspectly ye do it, (as it is in the translation,) or see how exactly, (as it is in the original.) The word NONLATINALPHABET is of an higher signification,
4. And then in the next place,, see how circumspectly you do it, (as it is in the Translation,) or see how exactly, (as it is in the original.) The word is of an higher signification,
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It imports a Providence, and a Caution, which being joyn'd with Circumspection, make up the Integral Parts of a Christian Prudence. Now we must walk so exactly in all these respects, (with so much Providence, and Caution, and Circumspection, ) as not to turn an hair's breadth to the right hand,
It imports a Providence, and a Caution, which being joined with Circumspection, make up the Integral Parts of a Christian Prudence. Now we must walk so exactly in all these respects, (with so much Providence, and Caution, and Circumspection,) as not to turn an hair's breadth to the right hand,
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5. Not at all like those Hypocrites, who are indulgent to the Evil, and onely abstain from the bare Appearance; not like Him in the Epigram, who put himself to Death, for fear of Dying; not like the Pharisees of the Times, who think it their Duty to rebell, for fear of a little Disobedience; and greedily swallow the greatest Camels, for nothing else but their avoiding the smallest Gnats. This is a foolish Circumspection, to be so shy of a Ceremony, as to run headlong into a Schism; and for fear of Superstition, to swallow practical Atheism. For are not they the greatest Atheists, who (to use S. Paul 's words of the antient Gnosticks) profess to know God,
5. Not At all like those Hypocrites, who Are indulgent to the Evil, and only abstain from the bore Appearance; not like Him in the Epigram, who put himself to Death, for Fear of Dying; not like the Pharisees of the Times, who think it their Duty to rebel, for Fear of a little Disobedience; and greedily swallow the greatest Camels, for nothing Else but their avoiding the Smallest Gnats. This is a foolish Circumspection, to be so shy of a Ceremony, as to run headlong into a Schism; and for Fear of Superstition, to swallow practical Atheism. For Are not they the greatest Atheists, who (to use S. Paul is words of the ancient Gnostics) profess to know God,
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but in their works deny him? And They deny him in their works, who quite disown him in his Word, where it calls for Compliance (in All things lawfull) with his Vicegerents. For sure the same Spirit that saith, Obey God rather than Man, doth also say, Submit your selves to every Ordinance of man for the Lord's sake.
but in their works deny him? And They deny him in their works, who quite disown him in his Word, where it calls for Compliance (in All things lawful) with his Vicegerents. For sure the same Spirit that Says, Obey God rather than Man, does also say, Submit your selves to every Ordinance of man for the Lord's sake.
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The same Spirit that saith, Call no man Master upon Earth, and Be ye not the Servants of men, doth also say, Servants obey your Masters in all things, that the Name of God be not blasphemed;
The same Spirit that Says, Call no man Master upon Earth, and Be you not the Servants of men, does also say, Servants obey your Masters in all things, that the Name of God be not blasphemed;
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and submit your selves, &c. for the Powers that are, are ordain'd of God, and He that resists, receives Damnation. From all which it follows, that for a Professor of Christianity to disobey the Laws of men, under pretense (rather than fear ) of disobeying the Laws of God, when this is one of God's chiefest Laws, That we obey the Laws of men, shews such a spirit of Contradiction,
and submit your selves, etc. for the Powers that Are, Are ordained of God, and He that resists, receives Damnation. From all which it follows, that for a Professor of Christianity to disobey the Laws of men, under pretense (rather than Fear) of disobeying the Laws of God, when this is one of God's chiefest Laws, That we obey the Laws of men, shows such a Spirit of Contradiction,
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We must be circumspect of our ways, as well as of our walking. For a Circumspect Walker in the ways of Corah, who dares not do as God bids him for fear of Sin, and shews a Zeal to serve God by his Disobedience, who craves for Liberty of Conscience to break the Bonds of Society, which are the Laws of the Nation wherein we live, (that is to say, in the Consequence,
We must be circumspect of our ways, as well as of our walking. For a Circumspect Walker in the ways of Corah, who dares not do as God bids him for Fear of since, and shows a Zeal to serve God by his Disobedience, who craves for Liberty of Conscience to break the Bonds of Society, which Are the Laws of the nation wherein we live, (that is to say, in the Consequence,
for a Liberty of Conscience to cut mens Throats, ) and because the Meek shall inherit the Earth, does think it a part of his Humility to set his foot upon Crowns and Scepters; such a Circumspect Walker is the greatest Monster to be imagin'd.
for a Liberty of Conscience to Cut men's Throats,) and Because the Meek shall inherit the Earth, does think it a part of his Humility to Set his foot upon Crowns and Sceptres; such a Circumspect Walker is the greatest Monster to be imagined.
but in his works he denies him, like any Gnostick. And as a practical Atheist is still the worst, so such a Boutefeux is the worst of all practical Atheists. 'Twas by so foolish a Circumspection, and too easie a Connivence at all such Folly, that so many of our days have been so evil, and stand in need of a Redemption. And therefore for the future, See that ye walk circumspectly, not as Fools,
but in his works he Denies him, like any Gnostic. And as a practical Atheist is still the worst, so such a Boutefeux is the worst of all practical Atheists. 'Twas by so foolish a Circumspection, and too easy a Connivance At all such Folly, that so many of our days have been so evil, and stand in need of a Redemption. And Therefore for the future, See that you walk circumspectly, not as Fools,
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The subject matter of the Counsell is Christian Prudence. The Counsell is given upon Occasion of great and manifold Temptations, whereby a Christian is ensnared on every side.
The Subject matter of the Counsel is Christian Prudence. The Counsel is given upon Occasion of great and manifold Temptations, whereby a Christian is Ensnared on every side.
The principal Reason why it is press'd, is the present Corruption of the Time. A Time wherein there is requir'd the Wisedom and Wariness of the Serpent, whereby to preserve the Inoffensiveness and Integrity of the Dove.
The principal Reason why it is pressed, is the present Corruption of the Time. A Time wherein there is required the Wisdom and Wariness of the Serpent, whereby to preserve the Inoffensiveness and Integrity of the Dove.
7. Now though Prudence is a thing which does consist of three parts, to wit, of Providence, Caution, and Circumspection, (which though commonly confounded, are very different in themselves;) yet in the Tenor of my Discourse, I shall keep to the stile of our English Bibles;
7. Now though Prudence is a thing which does consist of three parts, to wit, of Providence, Caution, and Circumspection, (which though commonly confounded, Are very different in themselves;) yet in the Tenor of my Discourse, I shall keep to the style of our English Bibles;
8. And first, because our Inadvertency appears to be the very Root, from which the whole Stock of Sin (with all its Fruit and its Branches ) doth seem to grow; NONLATINALPHABET, See how ye walk circumspectly.
8. And First, Because our Inadvertency appears to be the very Root, from which the Whole Stock of since (with all its Fruit and its Branches) does seem to grow;, See how you walk circumspectly.
9. Next, because there is such a thing, as an Inconsiderate Circumspection, for want of a necessary regard both to the manner, and method, and measure of it;
9. Next, Because there is such a thing, as an Inconsiderate Circumspection, for want of a necessary regard both to the manner, and method, and measure of it;
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NONLATINALPHABET, walk in wisedom, Colos. 4. 5. And as your Speech, so your Behaviour is to be season'd also with Salt, v. 6. Ye must behave your selves exactly betwixt your Scylla and your Charybdis; Corruption of Soul upon the one side,
, walk in Wisdom, Colos 4. 5. And as your Speech, so your Behaviour is to be seasoned also with Salt, v. 6. You must behave your selves exactly betwixt your Scylla and your Charybdis; Corruption of Soul upon the one side,
and Destruction of Body on the other. But still the first and chiefest heed is to be taken of the former; that the better part may be in safety, whatever Disasters befall the worse.
and Destruction of Body on the other. But still the First and chiefest heed is to be taken of the former; that the better part may be in safety, whatever Disasters befall the Worse.
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§ 1. Before I can orderly come to speak of Circumspection in Hypothesi, as it stands in relation to This or That Station or State of Men, (which to do will be the work of another Text,) I must consider it in Thesi, or in the gross. And this the rather,
§ 1. Before I can orderly come to speak of Circumspection in Hypothesis, as it Stands in Relation to This or That Station or State of Men, (which to do will be the work of Another Text,) I must Consider it in Thessia, or in the gross. And this the rather,
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as because Heedfulness in the General should be as well known to be strictly necessary, as That Triumvirate of our Enemies (The World, the Flesh, and the Devil, ) is universally acknowledged to be Deceitfull. And how deceitfull These are, one may conjecture even by This; That there was hardly ever any such Golden age,
as Because Heedfulness in the General should be as well known to be strictly necessary, as That Triumvirate of our Enemies (The World, the Flesh, and the devil,) is universally acknowledged to be Deceitful. And how deceitful These Are, one may conjecture even by This; That there was hardly ever any such Golden age,
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For no sooner had God Almighty imprinted his Image upon the Creature, than his Competitor or Rival began to ingrave his Superscription. No sooner had the true Coin receiv'd its Stamp from God's Mint, but straight the Tempter turn'd Althymist to embase the Metall. There was a Serpent even in Paradise; (or else our first Parents had not so soon been kept out with a flaming Sword;) and a stumbling-block in Heaven; (for else so great an Host of Angels had not faln headlong into Hell: ) Yea the blessed Conversation of Christ Himself was no such Amulet or Preservative, no such conquering Prophylactick against the Contagion of this Disease, but that there was a Peter to deny, yea and a Judas to betray him.
For no sooner had God Almighty imprinted his Image upon the Creature, than his Competitor or Rival began to engrave his Superscription. No sooner had the true Coin received its Stamp from God's Mint, but straight the Tempter turned Althymist to embase the Metal. There was a Serpent even in Paradise; (or Else our First Parents had not so soon been kept out with a flaming Sword;) and a stumbling-block in Heaven; (for Else so great an Host of Angels had not fallen headlong into Hell:) Yea the blessed Conversation of christ Himself was no such Amulet or Preservative, no such conquering Prophylactic against the Contagion of this Disease, but that there was a Peter to deny, yea and a Judas to betray him.
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And if these things are so, That S. Peter himself, the first and chief of the Apostles, was not all his life safe in a state of Grace; Nor the Protoplast for a day in a state of Innocence; No nor Lucifer for a week in a state of Glory; Lord!
And if these things Are so, That S. Peter himself, the First and chief of the Apostles, was not all his life safe in a state of Grace; Nor the Protoplast for a day in a state of Innocence; No nor Lucifer for a Week in a state of Glory; Lord!
how fitly may any Monitor say That to us, which our Apostle thought needfull (not onely usefull ) to his Ephesians, NONLATINALPHABET, See how ye walk circumspectly? If 'tis as true in things spiritual, as it is thought in things temporal, That the one half of the world is deceiv'd and cheated by the other;
how fitly may any Monitor say That to us, which our Apostle Thought needful (not only useful) to his Ephesians,, See how you walk circumspectly? If it's as true in things spiritual, as it is Thought in things temporal, That the one half of the world is deceived and cheated by the other;
and that if there are no more than an Hundred Sects, Ninety and Nine of That hundred must needs be sick of some Imposture; (unless Christ can be divided,
and that if there Are no more than an Hundred Sects, Ninety and Nine of That hundred must needs be sick of Some Imposture; (unless christ can be divided,
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or the Truth of Religion be more than One;) If in our hovering condition 'twixt Grace and Nature, we are placed in the Confines of two implacable Enemies, the Law in our Members, and the Law in our Minds, whereof the one is still warring against the other; And if the Author of this Caveat against Supineness and Nonchalance, though the great Doctor of the Gentiles,
or the Truth of Religion be more than One;) If in our hovering condition betwixt Grace and Nature, we Are placed in the Confines of two implacable Enemies, the Law in our Members, and the Law in our Minds, whereof the one is still warring against the other; And if the Author of this Caveat against Supineness and Nonchalance, though the great Doctor of the Gentiles,
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and also a Vessel of God's Election, was yet so brought into Captivity to the Law of Sin, (as the 7th. to the Romans is very commonly understood, though perhaps not so happily as might be wish'd,) that he was forc'd to break forth into That tragical Ecphonesis, O wretched man that I am, who shall deliver me from the body of this Death!
and also a Vessel of God's Election, was yet so brought into Captivity to the Law of since, (as the 7th. to the Romans is very commonly understood, though perhaps not so happily as might be wished,) that he was forced to break forth into That tragical Ecphonesis, Oh wretched man that I am, who shall deliver me from the body of this Death!
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and reinforce it on one another, NONLATINALPHABET, See how ye walk circumspectly? If in many things we offend all, and He who offendeth but in one Point, is someway guilty of all the rest;
and reinforce it on one Another,, See how you walk circumspectly? If in many things we offend all, and He who offends but in one Point, is someway guilty of all the rest;
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If none shall enter into life but He that keepeth the Commandments, and life does dwell in That City, to which the Gate is as streit, as the way narrow; insomuch that of the Many who seek to enter into life, many shall miss it for all their seeking; If onely He that overcometh shall have the privilege to tast of the hidden Manna, so as the righteous man himself shall be scarcely sav'd; and all for want of being heedfull both of the way he treads in,
If none shall enter into life but He that Keepeth the commandments, and life does dwell in That city, to which the Gate is as strait, as the Way narrow; insomuch that of the Many who seek to enter into life, many shall miss it for all their seeking; If only He that Overcometh shall have the privilege to taste of the hidden Manna, so as the righteous man himself shall be scarcely saved; and all for want of being heedful both of the Way he treads in,
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than the constant repetition of this one Text, (at least 'twere well if This Text were call'd to mind at every Sermon,) NONLATINALPHABET, See how ye walk circumspectly.
than the constant repetition of this one Text, (At least 'twere well if This Text were called to mind At every Sermon,), See how you walk circumspectly.
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than the Psalmist's Resolution of taking heed unto his ways, which made his Convert not sollicitous to be enrich'd with more Lessons, whilst he found that That One was sufficient of itself to employ him wholly; If we live in an Age of so much fallacy and Deceit,
than the Psalmist's Resolution of taking heed unto his ways, which made his Convert not solicitous to be enriched with more Lessons, while he found that That One was sufficient of itself to employ him wholly; If we live in an Age of so much fallacy and Deceit,
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Other Defects may be as fibres, but This is sure the Main Root, (as I said before,) from which the whole Stock of Mischief (with all its Fruits, and its Branches, ) does clearly grow. 'Twas meerly for want of Circumspection, that our first Parents fell; and still 'tis for want of Circumspection, that all their Posterity is ever stumbling. 'Tis but for want of Circumspection, that many Professors are so blind as to be led by the blind, till both the Leaders and the Followers fall all together into the Ditch. In the whole Body of Christianity, Circumspection may fitly be call'd the Eye. Now as our Eyes are put in our Heads to direct our Feet; and as good be quite blind, as be always winking: so Circumspection in our Hearts is to guard our Actions; and as good be none at all, as unwary Christians.
Other Defects may be as fibres, but This is sure the Main Root, (as I said before,) from which the Whole Stock of Mischief (with all its Fruits, and its Branches,) does clearly grow. 'Twas merely for want of Circumspection, that our First Parents fell; and still it's for want of Circumspection, that all their Posterity is ever stumbling. It's but for want of Circumspection, that many Professors Are so blind as to be led by the blind, till both the Leaders and the Followers fallen all together into the Ditch. In the Whole Body of Christianity, Circumspection may fitly be called the Eye. Now as our Eyes Are put in our Heads to Direct our Feet; and as good be quite blind, as be always winking: so Circumspection in our Hearts is to guard our Actions; and as good be none At all, as unwary Christians.
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For what with those powerfull Impellents which Satan useth from without, and those bewitching Allectives wherewith he charms us from within, we are so smoothly drawn aside with great contentedness into some dangers,
For what with those powerful Impellents which Satan uses from without, and those bewitching Allectives wherewith he charms us from within, we Are so smoothly drawn aside with great contentedness into Some dangers,
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but (like Argus ) to be Eyes all over. And just as the Builders of the second Temple at Jerusalem were so encompassed with Enemies on every side, (the Chaldaeans before,
but (like Argus) to be Eyes all over. And just as the Builders of the second Temple At Jerusalem were so encompassed with Enemies on every side, (the Chaldaeans before,
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and the Philistins behind, the Moabites on the right hand, and the Edomites on the left,) that they were taught by their Necessity to hold a Sword in the one hand,
and the philistines behind, the Moabites on the right hand, and the Edomites on the left,) that they were taught by their Necessity to hold a Sword in the one hand,
for the defending of the Workmanship which they advanced with the other; Even so we Christians, who are dignified with the Title of Fellow-Labourers with God, whilst we are building up our selves in the most holy Faith, and building up our selves into Temples too, (for Temples we are of the Holy Ghost, ) must have one Eye upon our Enemy, as well as another upon our work; still looking upward towards God, but withall downward towards our Tempter; still looking foreward towards Vertue, but withall backward towards Vice. We must not onely have an Eye unto the right and left hand of our Spiritual Poyse (like a man walking upon a Pope, ) but like a Thief at high Noon, just in the Act of his purloyning, must look exactly quite round about us.
for the defending of the Workmanship which they advanced with the other; Even so we Christians, who Are dignified with the Title of Fellow-labourers with God, while we Are building up our selves in the most holy Faith, and building up our selves into Temples too, (for Temples we Are of the Holy Ghost,) must have one Eye upon our Enemy, as well as Another upon our work; still looking upward towards God, but withal downward towards our Tempter; still looking forward towards Virtue, but withal backward towards Vice. We must not only have an Eye unto the right and left hand of our Spiritual Poise (like a man walking upon a Pope,) but like a Thief At high Noon, just in the Act of his purloining, must look exactly quite round about us.
whilst she fixt her whole Aspect upon the goodness of the End, did overlook the manifold Evill which lay concealed in the Means. So praeproperous was the Haste which she made towards Knowledge, that she left Obedience behind her back.
while she fixed her Whole Aspect upon the Goodness of the End, did overlook the manifold Evil which lay concealed in the Means. So praeproperous was the Haste which she made towards Knowledge, that she left obedience behind her back.
Or if we onely look forewards to shun a Praecipice, we may at that very instant be attacqu'd behind us with a Wolf. Just as Judas was so intent upon the Money lying before him, that he was blind to the Despair which dogg'd him closely at the heels. And we may guess by That Threat of God Almighty to the Serpent, [ It shall bruise thy Head,
Or if we only look forewards to shun a Precipice, we may At that very instant be attacked behind us with a Wolf. Just as Judas was so intent upon the Money lying before him, that he was blind to the Despair which dogged him closely At the heels. And we may guess by That Threat of God Almighty to the Serpent, [ It shall bruise thy Head,
as in which we are remotest from Christian Prudence. Or if we look onely upon the left hand for the avoiding of a Shelve, we may be our Negligence of the right be swallow'd up of a Quicksand. Like some Pretenders to Reformation, who taking heed of Superstition, but nothing else, are so much the apter to grow profane; Taking heed but of one extreme, they run into the other, which is many times the worse too;
as in which we Are Remotest from Christian Prudence. Or if we look only upon the left hand for the avoiding of a Shelve, we may be our Negligence of the right be swallowed up of a Quicksand. Like Some Pretenders to Reformation, who taking heed of Superstition, but nothing Else, Are so much the apter to grow profane; Taking heed but of one extreme, they run into the other, which is many times the Worse too;
or downwards, not onely backwards, or forewards, not to the right hand onely, or to the left, but at the same point of Time to be both provident, and cautious, and even circumspect in the letter, which [ à circumspiciendo ] is to carry our Eyes quite round about us.
or downwards, not only backwards, or forewards, not to the right hand only, or to the left, but At the same point of Time to be both provident, and cautious, and even circumspect in the Letter, which [ à circumspiciendo ] is to carry our Eyes quite round about us.
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So S. Peter to all in General, who are concern'd for their own Safety, does recommend a strict Vigilance, as no less requisite than Sobriety; and that for this reason,
So S. Peter to all in General, who Are concerned for their own Safety, does recommend a strict Vigilance, as no less requisite than Sobriety; and that for this reason,
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because the Devil is still awake, whilst we are sleeping. Be sober, be vigilant, because your Adversary the Devil goeth about as a roaring Lion, (and that by Night as well as by Day,) seeking whom he may devour.
Because the devil is still awake, while we Are sleeping. Be Sobrium, be vigilant, Because your Adversary the devil Goes about as a roaring lion, (and that by Night as well as by Day,) seeking whom he may devour.
So that in our Christian Warfare, besides the manning of our Works, we need our Scouts, and our Countermines. We must besiege our very Besiegers; And as that Sophister, The World, does surround us with Fallacy, so must we the World with Circumspection.
So that in our Christian Warfare, beside the manning of our Works, we need our Scouts, and our Countermines. We must besiege our very Besiegers; And as that Sophister, The World, does surround us with Fallacy, so must we the World with Circumspection.
§ 5. Nor does the Prudence of a Christian end onely Here. For Circumspection is to be us'd both in the manner, and in the method, and especially in the measure of being circumspect. It being obvious to infer from the following Words, [ See that ye walk circumspectly, not as Fools,
§ 5. Nor does the Prudence of a Christian end only Here. For Circumspection is to be used both in the manner, and in the method, and especially in the measure of being circumspect. It being obvious to infer from the following Words, [ See that you walk circumspectly, not as Fools,
but as Wise, ] that there is in the World a kind of accurate folly, an inconsiderate Circumspection, a capricious sort of Wariness, of which we are also to beware. Such as is lying all Night out of Doors, to be sure that our Houses shall not fall upon our heads: Destroying Vineyards, to prevent Drunkenness:
but as Wise, ] that there is in the World a kind of accurate folly, an inconsiderate Circumspection, a capricious sort of Wariness, of which we Are also to beware. Such as is lying all Night out of Doors, to be sure that our Houses shall not fallen upon our Heads: Destroying Vineyards, to prevent drunkenness:
There are some uneasie Souls, who seem at least to be incumber'd with so incomparable a Niceness, that under colour of respect to the Word of God, they take The Scripture to be the Rule, I do not say of the most weighty, (for so it is,) but even of their trivial'st and slightest Actions;
There Are Some uneasy Souls, who seem At least to be encumbered with so incomparable a Niceness, that under colour of respect to the Word of God, they take The Scripture to be the Rule, I do not say of the most weighty, (for so it is,) but even of their trivial'st and slightest Actions;
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no more a Sacrament, than a Surplice. And by the very same reason, (as our judicious Mr. Hooker does well observe,) If a Master commands his Servant but to take up a Straw, the Servant shall not be obliged in point of conscience to obey,
no more a Sacrament, than a Surplice. And by the very same reason, (as our judicious Mr. Hooker does well observe,) If a Master commands his Servant but to take up a Straw, the Servant shall not be obliged in point of conscience to obey,
Now by such a way of arguing, or at least by one as good, if Pontius Pilate was not a Saint, because his Name is in the Creed; at least the Scribes and the Pharisees must pass for very good men,
Now by such a Way of arguing, or At least by one as good, if Pontius Pilate was not a Saint, Because his Name is in the Creed; At least the Scribes and the Pharisees must pass for very good men,
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because the Distempers of their spleen may be sincerely thought by Them to be the Scruples of their Conscience. Thus the jealous Mithridates stood in such fear of being poison'd, that even his Meals were all Antidote; and so his Body in tract of time became a walking Pharmacopoeia. This indeed is a great, but an heedless Caution.
Because the Distempers of their spleen may be sincerely Thought by Them to be the Scruples of their Conscience. Thus the jealous Mithridates stood in such Fear of being poisoned, that even his Meals were all Antidote; and so his Body in tract of time became a walking Pharmacopoeia. This indeed is a great, but an heedless Caution.
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Such as does cross and confute the Proverb, because abundance of this is hurtfull. Some heed therefore is to be taken, not to be heedless and imprudent in the extravagant excess of our taking heed;
Such as does cross and confute the Proverb, Because abundance of this is hurtful. some heed Therefore is to be taken, not to be heedless and imprudent in the extravagant excess of our taking heed;
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Our greatest danger commonly is our opinion that there is none; and we are most likely to be unsafe, by our too great aptness to be secure. Indeed in matters of little moment, concerning the Body, or the Purse, we need no Sermons against Security, or excitations to Circumspection. Very few there are that travell in times of danger, without a Pistol, or a Sword; or that in places of infection will walk the streets without an Amulet. Few Families go to bed, till they have made fast their Doors; and in the morning when they arise, their first care is to shut out Nakedness and Hunger. So that if it were a Sin to be in Poverty, or a scandalous matter to suffer Pain, there would be nothing so difficult, as not to abound in this Duty of Circumspection. But, alas!
Our greatest danger commonly is our opinion that there is none; and we Are most likely to be unsafe, by our too great aptness to be secure. Indeed in matters of little moment, Concerning the Body, or the Purse, we need no Sermons against Security, or excitations to Circumspection. Very few there Are that travel in times of danger, without a Pistol, or a Sword; or that in places of infection will walk the streets without an Amulet. Few Families go to Bed, till they have made fast their Doors; and in the morning when they arise, their First care is to shut out Nakedness and Hunger. So that if it were a since to be in Poverty, or a scandalous matter to suffer Pain, there would be nothing so difficult, as not to abound in this Duty of Circumspection. But, alas!
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we do not consider (heedless Creatures as we are) how it fares with our Souls, as with so many Ships, wherein the very least Crevices (if undiscover'd) are too sufficient to drown us all. And yet how partially we prefer the care of our Bodies and Estates, before the Care and Concernment we ought to have of and for our Souls, we may conjecture by the Practice of the Physician, and the Lawyer, above That of the Divine. For one Scruple in the Conscience, how many are there in the stomach? How many Empiricks are sought to,
we do not Consider (heedless Creatures as we Are) how it fares with our Souls, as with so many Ships, wherein the very least Crevices (if undiscovered) Are too sufficient to drown us all. And yet how partially we prefer the care of our Bodies and Estates, before the Care and Concernment we ought to have of and for our Souls, we may conjecture by the Practice of the physician, and the Lawyer, above That of the Divine. For one Scruple in the Conscience, how many Are there in the stomach? How many Empirics Are sought to,
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for one true Penitent? Be there never so slight an Ʋlcer in any part of the Body, we straight desire the grim Artist to use his Corrosive and his Probe; perhaps his Lance, and his Caustick too.
for one true Penitent? Be there never so slight an Ʋlcer in any part of the Body, we straight desire the grim Artist to use his Corrosive and his Probe; perhaps his Lance, and his Caustic too.
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That though we have little or no sollicitude about the making of our Calling and Election sure, (which in my Text is expressed by walking circumspectly, as Wise, and not as Fools, ) nor trouble our heads with an Inquiry, what shall become of us hereafter; what kind of Interest we may have in the Bloud of Christ; what kind of Title we can pretend to the inheriting of a Kingdom, a joyfull Aeternity in Reversion, and how we shall plead it at the Assizes which will one day be held in the Court of Heaven; Yet be there never so small a flaw in any Title to an Estate, Lord!
That though we have little or no solicitude about the making of our Calling and Election sure, (which in my Text is expressed by walking circumspectly, as Wise, and not as Fools,) nor trouble our Heads with an Inquiry, what shall become of us hereafter; what kind of Interest we may have in the Blood of christ; what kind of Title we can pretend to the inheriting of a Kingdom, a joyful Eternity in Reversion, and how we shall plead it At the Assizes which will one day be held in the Court of Heaven; Yet be there never so small a flaw in any Title to an Estate, Lord!
and set on work, for one Casuist? How many Cases are try'd in Law, for one in Conscience? I will not call it the universall, but usuall Custom, that when Luke the good Physician has little hope of our Bodies, we send for Gamaliel the able Lawyer, to take care of our Estates. And (That being done,) Then for Barnabas the Divine, (who is a Son of Comfort too,) to make provision for our Aeternity.
and Set on work, for one Casuist? How many Cases Are tried in Law, for one in Conscience? I will not call it the universal, but usual Custom, that when Lycia the good physician has little hope of our Bodies, we send for Gamaliel the able Lawyer, to take care of our Estates. And (That being done,) Then for Barnabas the Divine, (who is a Son of Comfort too,) to make provision for our Eternity.
Just as the Pharisee in the Parable was very free of his Confessions; But he apply'd them to his Vertues, and not his Sins. He made confession of his righteousness, to wit, his fasting twice a week, and paying Tithes to a Pin's-worth of Mint and Cummin; He very ambitiously confess'd that he thought himself holier than other men, (for which he gave God thanks too,
Just as the Pharisee in the Parable was very free of his Confessions; But he applied them to his Virtues, and not his Sins. He made Confessi of his righteousness, to wit, his fasting twice a Week, and paying Tithes to a Pin's-worth of Mint and Cummin; He very ambitiously confessed that he Thought himself Holier than other men, (for which he gave God thanks too,
things which probably will betray them to the disfriendship of the world; (esteeming Him an imprudent man, who dares adventure on what is strait, when the Times are crooked; and to stand his old Ground, when new is temporally safer, and more in vogue too.) Men are wary of loving Enemies, or doing good to such as hate them;
things which probably will betray them to the disfriendship of the world; (esteeming Him an imprudent man, who dares adventure on what is strait, when the Times Are crooked; and to stand his old Ground, when new is temporally safer, and more in vogue too.) Men Are wary of loving Enemies, or doing good to such as hate them;
very wary how they part with a sinfull Pleasure, or send a bill of divorce to a beloved Passion. Extremely heedfull they are and cautious, how they fall from a station of wealth and honour;
very wary how they part with a sinful Pleasure, or send a bill of divorce to a Beloved Passion. Extremely heedful they Are and cautious, how they fallen from a station of wealth and honour;
how they beat down their Bodies, and bring their Flesh into subjection; how they crucifie the world unto themselves, and themselves unto the world: (as if there were nothing more ridiculous than That primitive Criterion, by which a Christian was distinguish'd from Jew and Gentile; nor any thing more to be avoided by one of Quality and Parts, than such a seriousness of life, and such a tenderness of Conscience, as may expose him to the Censure of his being little more than a well-bred Quaker. ) And as 'tis commonly observ'd of the Lacedaemonians, that they stated the guilt of Stealth, not so much in the Act, as the Apprehension, and therefore reckon'd it a Sin, not to steal, but to be caught: So the greatest heed taken by the Majority of Professors, is not so really to be innocent, as not to be censur'd for being guilty. As if, their Prayer were like That of the famous Hypocrite in the Poet, — Pulchra Laverna, Da mihi fallere, da justum sanctúmque videri, Noctem peccatis, & fraudibus objice Nubem.
how they beatrice down their Bodies, and bring their Flesh into subjection; how they crucify the world unto themselves, and themselves unto the world: (as if there were nothing more ridiculous than That primitive Criterion, by which a Christian was distinguished from Jew and Gentile; nor any thing more to be avoided by one of Quality and Parts, than such a seriousness of life, and such a tenderness of Conscience, as may expose him to the Censure of his being little more than a Well-bred Quaker.) And as it's commonly observed of the Lacedaemonians, that they stated the guilt of Stealth, not so much in the Act, as the Apprehension, and Therefore reckoned it a since, not to steal, but to be caught: So the greatest heed taken by the Majority of Professors, is not so really to be innocent, as not to be censured for being guilty. As if, their Prayer were like That of the famous Hypocrite in the Poet, — Beautiful Laverna, Dam mihi fallere, da Justum sanctúmque videri, Noctem peccatis, & fraudibus objice Nubem.
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The greatest Mischief to be avoided in most mens judgments, (if yet their Judgments may be judged of by their Practice, ) is not the ocular Sin, (I mean the Eye full of Adultery, ) but the auricular Confession; Not the Protestant's Impiety, but the Popery of making it known. Now such as These should be exhorted, not so much to increase, as to direct their Caution;
The greatest Mischief to be avoided in most men's Judgments, (if yet their Judgments may be judged of by their Practice,) is not the ocular since, (I mean the Eye full of Adultery,) but the auricular Confessi; Not the Protestant's Impiety, but the Popery of making it known. Now such as These should be exhorted, not so much to increase, as to Direct their Caution;
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I therefore say in respect of Persons, (by way of distinction from all other objects,) because our Days cannot be evill, but as we our selves are such:
I Therefore say in respect of Persons, (by Way of distinction from all other objects,) Because our Days cannot be evil, but as we our selves Are such:
And our Walking is to be circumspect, as in respect even of all men, so of Those more especially to whom we bear the greatest kindness. (But This is a Point I must refer to another subject of Discourse.) The Rules by which we are to walk, not as fools, but as wise, are especially these two;
And our Walking is to be circumspect, as in respect even of all men, so of Those more especially to whom we bear the greatest kindness. (But This is a Point I must refer to Another Subject of Discourse.) The Rules by which we Are to walk, not as Fools, but as wise, Are especially these two;
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Conscience, and Discretion. And for the better using of These, we must warily occurr to two grand Fallacies, whereby the greatest part of Men are wont to prevaricate with Themselves.
Conscience, and Discretion. And for the better using of These, we must warily occur to two grand Fallacies, whereby the greatest part of Men Are wont to prevaricate with Themselves.
§ 9. Some are so thick of understanding, as to measure their Conscience by their Confidence; their being lustily perswaded a thing is lawfull, or unlawfull. Esteeming all without Sin which is said or done without Scruple; and all things sinfull of which a scruple may be made. Neither discerning any difference betwixt a Conscience which is tender, and misinform'd, nor yet betwixt a meer numness, and Peace of Conscience.
§ 9. some Are so thick of understanding, as to measure their Conscience by their Confidence; their being lustily persuaded a thing is lawful, or unlawful. Esteeming all without since which is said or done without Scruple; and all things sinful of which a scruple may be made. Neither discerning any difference betwixt a Conscience which is tender, and misinformed, nor yet betwixt a mere numbness, and Peace of Conscience.
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Such were our Regicides here in England, who, how scrupulous soever in things indifferent, were not scrupulous at all in the point of Murther; But sturdily pleaded at the Bar, that they believ'd they had a right to try, and execute their King;
Such were our Regicides Here in England, who, how scrupulous soever in things indifferent, were not scrupulous At all in the point of Murder; But sturdily pleaded At the Bar, that they believed they had a right to try, and execute their King;
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Meaning still by the word Conscience, the strength and sturdiness of their Opinion; which might indeed be call'd Witchcraft, as well as Conscience; (I mean with an equal impropriety,
Meaning still by the word Conscience, the strength and sturdiness of their Opinion; which might indeed be called Witchcraft, as well as Conscience; (I mean with an equal impropriety,
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and an easier pardon to the word.) Thus it was with the Conspirators of our Gunpowder-Treason, and with the two infamous Murtherers of Henry the Third and the Fourth of France, who taking That for their Conscience which was indeed but their Caprice, made no doubt but their Murthers were Meritorious. And thus it was for some time with furious Saul, the Blasphemer and Persecutor of Christ; who grew so mad,
and an Easier pardon to the word.) Thus it was with the Conspirators of our Gunpowder treason, and with the two infamous Murderers of Henry the Third and the Fourth of France, who taking That for their Conscience which was indeed but their Caprice, made no doubt but their Murders were Meritorious. And thus it was for Some time with furious Saul, the Blasphemer and Persecutor of christ; who grew so mad,
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and transported, with giddy zeal without knowledge, (as himself confessed freely against himself from after the time of his Conversion,) that he thought it his Duty to be destructive of whatsoever was call'd Christian. Like Them of whom our Saviour tells us, who thought (forsooth) they were bound in Conscience to execute Murther on the Apostles, because it was, in Their Judgments, to do God Service.
and transported, with giddy zeal without knowledge, (as himself confessed freely against himself from After the time of his Conversion,) that he Thought it his Duty to be destructive of whatsoever was called Christian. Like Them of whom our Saviour tells us, who Thought (forsooth) they were bound in Conscience to execute Murder on the Apostles, Because it was, in Their Judgments, to do God Service.
§ 10. Now the way to walk circumspectly not as fools, but as wise, and to free our selves from That Fallacy, which is so generally swallow'd by other men, is first to consider what Conscience is, (a thing the most talk'd of, but the least commonly understood, of any principle or faculty to be imagin'd,) and after That to be carefull how we walk by that Rule. For whilst the Rule itself is false, the Circumspection must needs be foolish, and can onely serve to make us the more disorderly Walkers. Conscience indeed is the Rule of Action; But to be sturdily perswaded a thing is lawfull or unlawfull, is not at any time the Rule, and not at all times the work of Conscience.
§ 10. Now the Way to walk circumspectly not as Fools, but as wise, and to free our selves from That Fallacy, which is so generally swallowed by other men, is First to Consider what Conscience is, (a thing the most talked of, but the least commonly understood, of any principle or faculty to be imagined,) and After That to be careful how we walk by that Rule. For while the Rule itself is false, the Circumspection must needs be foolish, and can only serve to make us the more disorderly Walkers. Conscience indeed is the Rule of Actium; But to be sturdily persuaded a thing is lawful or unlawful, is not At any time the Rule, and not At all times the work of Conscience.
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(as NONLATINALPHABET in the Greek, and Conscientia in the Latin, do Both import:) And yet how many of those men who pass for Instructers of the Ignorant, and Eyes to the Blind, are wont to use the word Conscience (before the people,
(as in the Greek, and Conscientia in the Latin, do Both import:) And yet how many of those men who pass for Instructers of the Ignorant, and Eyes to the Blind, Are wont to use the word Conscience (before the people,
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and to themselves,) by that dangerous Catachresis I just now mention'd? But before I say fully what Conscience is, I proceed to shew what it is not. I say, it is not a being so fully perswaded in our minds,
and to themselves,) by that dangerous Catachresis I just now mentioned? But before I say Fully what Conscience is, I proceed to show what it is not. I say, it is not a being so Fully persuaded in our minds,
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as not to have any regret or scruple; to be void of all Doubt, or haesitation; for we know the Sear'd Atheist has none of That. And when our Saviour Christ said, The time cometh that whosoever killeth you, shall verily think he does God Service, he did not mean, they shall be conscionable Murtherers, or Persecutors of Men in the fear of God, and so shall break the Commandment in the Integrity of their Hearts; (for That had been to say, They shall be innocently guilty, which had flatly imply'd a contradiction in Adjecto. ) But his meaning was clearly This, that some mens hearts shall be so hardned through the Deceitfulness of Sin, as to mistake the very worst for the best of actions.
as not to have any regret or scruple; to be void of all Doubt, or hesitation; for we know the Seared Atheist has none of That. And when our Saviour christ said, The time comes that whosoever kills you, shall verily think he does God Service, he did not mean, they shall be conscionable Murderers, or Persecutors of Men in the Fear of God, and so shall break the Commandment in the Integrity of their Hearts; (for That had been to say, They shall be innocently guilty, which had flatly implied a contradiction in Adjecto.) But his meaning was clearly This, that Some men's hearts shall be so hardened through the Deceitfulness of since, as to mistake the very worst for the best of actions.
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as to grope after Murther instead of Sacrifice. Just like them of whom we read in the fift of Esa, (lately match'd with the Readers and Admirers of the Leviathan, ) who had so lost the distinction of right and wrong, as to put evill for good, and good for evill, bitter for sweet,
as to grope After Murder instead of Sacrifice. Just like them of whom we read in the fift of Isaiah, (lately matched with the Readers and Admirers of the Leviathan,) who had so lost the distinction of right and wrong, as to put evil for good, and good for evil, bitter for sweet,
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The Custom of Sin had so pav'd their Palates, as that they had utterly lost their Tast. Now it is not a satisfied, but seared Conscience, which is not startl'd at such impieties.
The Custom of since had so paved their Palates, as that they had utterly lost their Taste Now it is not a satisfied, but seared Conscience, which is not startled At such impieties.
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As many silly mens Consciences are too full of scruples, not because they are tender, but ill-instructed; so many wicked mens Consciences are void of Scruples, not because they are clear, but callous; and so must every thing be that is cauteriz'd. Yea give me leave to say farther, Many desperate Malefactors have mounted the Gibbet without regret, not so much because they had no scruples in their Consciences, as rather because they had no Consciences to be scrupl'd; since one that's sear'd with an hot Iron (to use the figure of our Apostle) is in effect none at all.
As many silly men's Consciences Are too full of scruples, not Because they Are tender, but ill-instructed; so many wicked men's Consciences Are void of Scruples, not Because they Are clear, but callous; and so must every thing be that is cauterized. Yea give me leave to say farther, Many desperate Malefactors have mounted the Gibbet without regret, not so much Because they had no scruples in their Consciences, as rather Because they had no Consciences to be scrupled; since one that's seared with an hight Iron (to use the figure of our Apostle) is in Effect none At all.
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§ 11. For (to shew briefly what it is, having shew'd largely what it is not, ) A Man's Conscience is his Knowledge of what he has done, or not done, which the known Law of God (written within him,
§ 11. For (to show briefly what it is, having showed largely what it is not,) A Man's Conscience is his Knowledge of what he has done, or not done, which the known Law of God (written within him,
From whence it follows unavoidably, That as Conscience properly so call'd is the Rule of Action, so the known Law of God is the Rule of Conscience. And from hence again it follows as unavoidably as before, That for any man to say he is bound in Conscience, (as we know who did in the worst of times,) not onely to covet his Neighbour's goods,
From whence it follows avoidable, That as Conscience properly so called is the Rule of Actium, so the known Law of God is the Rule of Conscience. And from hence again it follows as avoidable as before, That for any man to say he is bound in Conscience, (as we know who did in the worst of times,) not only to covet his Neighbour's goods,
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but at once to kill, and to take possession, (the thing with which the holy Prophet upbraided Ahab, ) is as much as to say in directer Terms, That he thinks it his Duty to be a Devill.
but At once to kill, and to take possession, (the thing with which the holy Prophet upbraided Ahab,) is as much as to say in directer Terms, That he thinks it his Duty to be a devil.
And so much for the first Fallacy, by which a Multitude of men are led indeed to walk circumspectly, but as Fools, and not as Wise, because against the true Notion and Rule of Conscience.
And so much for the First Fallacy, by which a Multitude of men Are led indeed to walk circumspectly, but as Fools, and not as Wise, Because against the true Notion and Rule of Conscience.
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§ 12. And as some do thus foolishly offend against Conscience, so do others against Discretion. For many Professors are very willing to be in possession of the End of their Christianity, who yet are very unwilling to use the Means. They would with all their hearts embrace the Service of Christ, but not abstain from those things with which his Service is inconsistent. Desirous they are to do the thing that is good;
§ 12. And as Some do thus foolishly offend against Conscience, so do Others against Discretion. For many Professors Are very willing to be in possession of the End of their Christianity, who yet Are very unwilling to use the Means. They would with all their hearts embrace the Service of christ, but not abstain from those things with which his Service is inconsistent. Desirous they Are to do the thing that is good;
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but they cannot abide to depart from evill. Or if they have a woulding to cease from That too, yet they are fond of the Occasions which still do tend and lead towards it.
but they cannot abide to depart from evil. Or if they have a woulding to cease from That too, yet they Are found of the Occasions which still do tend and led towards it.
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There is nothing in the world either more serviceable to Satan, or more pernicious and destructive to the Kingdom of Christ, (which he would gladly set up in the Souls of men,) than That most pleasant, but killing Fallacy, which the far greatest part of men are wont to impose upon themselves, [ That they need not scruple at the doing whatever is lawfull to be done,
There is nothing in the world either more serviceable to Satan, or more pernicious and destructive to the Kingdom of christ, (which he would gladly Set up in the Souls of men,) than That most pleasant, but killing Fallacy, which the Far greatest part of men Are wont to impose upon themselves, [ That they need not scruple At the doing whatever is lawful to be done,
and has not any thing in it which can be properly call'd Sin. ] A fallacy the apter to be swallow'd down glibly, (and that by good Logicians too,) because it delights whom it indangers; and as it finds men dispos'd (yea greedily willing ) to be abus'd, so it makes them well-pleas'd with the hurt it does them;
and has not any thing in it which can be properly called Sin. ] A fallacy the apter to be swallowed down glibly, (and that by good Logicians too,) Because it delights whom it endangers; and as it finds men disposed (yea greedily willing) to be abused, so it makes them well-pleased with the hurt it does them;
For it would rob them of the pleasure they take in Sin, if they should patiently admit but of this one Consideration, (which is commonly distastfull and irksom to them,) That there was hardly ever any unlawfull thing, which did not arise from the Admission of something or other that was lawfull. Yea that sometimes the greatest and damning'st Sins have taken Rise from the least and most contemptible Occasions. I shall at once make it plain and usefull too by some examples;
For it would rob them of the pleasure they take in since, if they should patiently admit but of this one Consideration, (which is commonly distasteful and irksome to them,) That there was hardly ever any unlawful thing, which did not arise from the Admission of something or other that was lawful. Yea that sometime the greatest and damning'st Sins have taken Rise from the least and most contemptible Occasions. I shall At once make it plain and useful too by Some Examples;
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§ 13. No doubt 'twas lawfull enough for Eve, at least to look upon the fruit which was forbidden, (for God forbad her onely to eat it;) And as lawfull for her it was, to lend the Serpent an empty hearing; (that is to say, upon condition she did not give him her Assent too:) But how much happier had it been,
§ 13. No doubt 'twas lawful enough for Eve, At least to look upon the fruit which was forbidden, (for God forbade her only to eat it;) And as lawful for her it was, to lend the Serpent an empty hearing; (that is to say, upon condition she did not give him her Assent too:) But how much Happier had it been,
if, like Ʋlysses in the Odysses, she had stopt her very ears against the Voice of That Charmer, and had not suffer'd her self to look? For her Eye and her Ear became the Panders to her Palate, and then her Palate betray'd her Heart. Holy men have This property, (says Gregory the Great,) Quòd ut semper ab illicitis longè sint, à se plerumque etiam licita abscindunt;
if, like Ʋlysses in the Odysseus, she had stopped her very ears against the Voice of That Charmer, and had not suffered her self to look? For her Eye and her Ear became the Panders to her Palate, and then her Palate betrayed her Heart. Holy men have This property, (Says Gregory the Great,) Quòd ut semper ab illicitis long sint, à se plerumque etiam Licita abscindunt;
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Certainly Job could be no such Ideot, as to think it a thing unlawfull for a man to look upon a Maid, who yet did covenant not to do it, not onely with his Heart, but with his Eyes too.
Certainly Job could be no such Idiot, as to think it a thing unlawful for a man to look upon a Maid, who yet did Covenant not to do it, not only with his Heart, but with his Eyes too.
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Nor may we think it was for nothing, that S. Paul so solemnly did distinguish betwixt things lawfull, and things expedient: clearly intimating unto us, that there are very many things to be left undone, not because they are unlawfull, but onely because they are unfit; not because they are actuall Sins,
Nor may we think it was for nothing, that S. Paul so solemnly did distinguish betwixt things lawful, and things expedient: clearly intimating unto us, that there Are very many things to be left undone, not Because they Are unlawful, but only Because they Are unfit; not Because they Are actual Sins,
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And it belongs to Circumspection or Christian Prudence, to mind the Counsells of Scripture, as well as Precepts: as, not to approach the very Door of an Harlot's House;
And it belongs to Circumspection or Christian Prudence, to mind the Counsels of Scripture, as well as Precepts: as, not to approach the very Door of an Harlot's House;
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We may not be Haunters of the Tavern and other places of Debauch, because there are some who come out sober; But rather of the two we must beware of such Places,
We may not be Haunters of the Tavern and other places of Debauch, Because there Are Some who come out Sobrium; But rather of the two we must beware of such Places,
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because there are others who come out drunk. For 'tis a mocking of God, and a reproaching of our selves too, to run without warrant upon Temptation, and at the same time to pray, Deliver us from evill. We know that many most tender Parents correct their Children, not onely for doing what is morally evill, but meerly for coming in Harm's way; for not being so Circumspect, as to be afraid before they are hurt.
Because there Are Others who come out drunk. For it's a mocking of God, and a reproaching of our selves too, to run without warrant upon Temptation, and At the same time to pray, Deliver us from evil. We know that many most tender Parents correct their Children, not only for doing what is morally evil, but merely for coming in Harm's Way; for not being so Circumspect, as to be afraid before they Are hurt.
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And though no doubt it is barely lawfull, for a man to walk upon a Praecipice, or to stand on a Pinnacle of the Temple; yet whosoever dares do it deserves a Rod. We cannot say it was unlawfull for Herodias to dance, or for Herod sitting by to behold her motions; But yet Herodias and Herod were both deservedly to be blam'd, because if She had not danc'd, nor He beheld her, she had not so easily (as she did) stoln his heart out of his Bosom, and Then the Innocent Baptist had kept his Head upon his Shoulders. Will any man say it was unlawfull, for the women of Israel to hold up their chins, or set one foot before another? But yet God smote them with scabbed heads, because they minced their steps as they went along,
And though no doubt it is barely lawful, for a man to walk upon a Precipice, or to stand on a Pinnacle of the Temple; yet whosoever dares do it deserves a Rod. We cannot say it was unlawful for Herodias to dance, or for Herod sitting by to behold her motions; But yet Herodias and Herod were both deservedly to be blamed, Because if She had not danced, nor He beheld her, she had not so Easily (as she did) stolen his heart out of his Bosom, and Then the Innocent Baptist had kept his Head upon his Shoulders. Will any man say it was unlawful, for the women of Israel to hold up their chins, or Set one foot before Another? But yet God smote them with scabbed Heads, Because they minced their steps as they went along,
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and because they walked with stretched-out Necks. It was not certainly unlawfull for Mother Monicha, (the famous Mother of S. Augustin, ) to drink a cup or two of Wine now and then with her Neighbours;
and Because they walked with stretched-out Necks. It was not Certainly unlawful for Mother Monk, (the famous Mother of S. Augustin,) to drink a cup or two of Wine now and then with her Neighbours;
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But yet by little and little practice grew into a Custom; and Custom justled out Judgment; and so she grew out of Permission, into Delight; an arrant Wine-bibber at last,
But yet by little and little practice grew into a Custom; and Custom justled out Judgement; and so she grew out of Permission, into Delight; an arrant Winebibber At last,
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sadly purchasing unto her self the odious Title of Meribibula. Which, without more Examples, may serve to teach us, with what kind of Circumspection we ought to walk, to save our selves as from the Mixture, so from the Neighbourhood of evill.
sadly purchasing unto her self the odious Title of Meribibulus. Which, without more Examples, may serve to teach us, with what kind of Circumspection we ought to walk, to save our selves as from the Mixture, so from the Neighbourhood of evil.
§ 14. And being thus far secur'd from the two grand Fallacies of which I spake, with which there is hardly any thing commoner than for Christians to couzen and cheat Themselves; We have found the way to walk circumspectly by the Rules of Conscience, and of Discretion; or (as our Apostle does here express it) not as Fools, but as Wise. And truly upon a supposal, that as many as have heard, have also minded what I have spoken, I think I have spoken at least enough of the praevious part of my Design, which was onely to discourse of Circumspection in Thesi. To consider it in Hypothesi, 'twill properly belong to another Text,
§ 14. And being thus Far secured from the two grand Fallacies of which I spoke, with which there is hardly any thing commoner than for Christians to cozen and cheat Themselves; We have found the Way to walk circumspectly by the Rules of Conscience, and of Discretion; or (as our Apostle does Here express it) not as Fools, but as Wise. And truly upon a supposal, that as many as have herd, have also minded what I have spoken, I think I have spoken At least enough of the previous part of my Design, which was only to discourse of Circumspection in Thessia. To Consider it in Hypothesis, it'll properly belong to Another Text,
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Their Question was, what the Signs of his Coming should be, (v. 3.) Which Coming of his having a double Signification, either the end of the Age, (as the Greek imports,) or else the end of the World, (as we commonly read in our English Bibles,) This Inquiry of the Disciples may have in proportion a double Prospect. The first and more immediate on the Destruction of the Jews; the second and more remote on the Day of Judgment. And 'tis possible that the Prognosticks our Saviour gives them may be equally appliable to Both acceptions of his Coming; as well to the Scepter's departing from Judah, which in the Prophecy of Jacob should be when Shiloh was fully come, as to the End of All things, when Christ shall come with his Holy Angels, to judge the Secrets of all mens Hearts.
Their Question was, what the Signs of his Coming should be, (v. 3.) Which Coming of his having a double Signification, either the end of the Age, (as the Greek imports,) or Else the end of the World, (as we commonly read in our English Bibles,) This Inquiry of the Disciples may have in proportion a double Prospect. The First and more immediate on the Destruction of the jews; the second and more remote on the Day of Judgement. And it's possible that the Prognostics our Saviour gives them may be equally appliable to Both acceptions of his Coming; as well to the Scepter's departing from Judah, which in the Prophecy of Jacob should be when Shiloh was Fully come, as to the End of All things, when christ shall come with his Holy Angels, to judge the Secrets of all men's Hearts.
I have so very good Authority for Both these Notions, that I am not very willing to leave out either, although I cannot but in Judgment prefer the first: and that as for many other reasons, (too many,
I have so very good authority for Both these Notions, that I am not very willing to leave out either, although I cannot but in Judgement prefer the First: and that as for many other Reasons, (too many,
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in the first of which he gives warning of bare Deceivers, (v. 5.) in the second of false Prophets, (v. 11.) in the third of false Christs, (v. 24.) such as would set forth themselves in so plausible a manner, with so bewitching a Parade, and such astonishing advantages of Signs and Wonders, as to deceive (if it were possible) the very Elect, had not our Saviour countermin'd them with an NONLATINALPHABET, Behold, I have told you before they come, (v. 25.) and with a NONLATINALPHABET in my Text, Take heed that no man deceive you.
in the First of which he gives warning of bore Deceivers, (v. 5.) in the second of false prophets, (v. 11.) in the third of false Christ, (v. 24.) such as would Set forth themselves in so plausible a manner, with so bewitching a Parade, and such astonishing advantages of Signs and Wonders, as to deceive (if it were possible) the very Elect, had not our Saviour countermined them with an, Behold, I have told you before they come, (v. 25.) and with a in my Text, Take heed that no man deceive you.
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§ 2. Now if to satisfie the Desire and Curiosity of the Inquisitive, I may examin and give account, who the Deceivers, and the false Prophets, and the false Christs were by Name, whom our Lord in this Text may seem in particular to intend or allude unto; The first I find was Simon Magus, who call'd Himself The Power of God; and Helena, his Harlot, A piece of Deity, flown forsooth from His Bosom. He was a very bewitching Sorcerer, in great Esteem with the Emperour Claudius, and worshipt by many as a God. Nor would he be thought to be onely one, but every Person in the Trinity;
§ 2. Now if to satisfy the Desire and Curiosity of the Inquisitive, I may examine and give account, who the Deceivers, and the false prophets, and the false Christ were by Name, whom our Lord in this Text may seem in particular to intend or allude unto; The First I find was Simon Magus, who called Himself The Power of God; and Helena, his Harlot, A piece of Deity, flown forsooth from His Bosom. He was a very bewitching Sorcerer, in great Esteem with the Emperor Claudius, and worshipped by many as a God. Nor would he be Thought to be only one, but every Person in the Trinity;
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The Father in Samaria, The Son in Judaea, The Holy Ghost among the Gentiles. Yet This was That Simon who is said to have believed, and by the Sacrament of Baptism had been admitted into the Church.
The Father in Samaria, The Son in Judaea, The Holy Ghost among the Gentiles. Yet This was That Simon who is said to have believed, and by the Sacrament of Baptism had been admitted into the Church.
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Act. 8. 13. Such another was Dositheus, who call'd himself The very Christ. A third was Menander, who would needs have been thought The common Saviour of the world. A fourth was Barchochebas, who preached up himself as The Messias that was to come,
Act. 8. 13. Such Another was Dositheus, who called himself The very christ. A third was Menander, who would needs have been Thought The Common Saviour of the world. A fourth was Bar kokhba, who preached up himself as The Messias that was to come,
One was Theudas in the Time of Claudius, who pretended to separate the Waters of Jordan, as Moses Those of the Red Sea. Aegyptius was another in the Time of Nero, who (with 30000 Followers) was by Felix cut off at the Mount of Olives. A third was Ebion, who contended that Jesus Christ was an arrant Man, the offspring of Joseph as well as Mary. A fourth was Cerinthus, who taught his Followers to expect a Thousand years of Sensuality, which (forsooth) were to commence from after the general Resurrection. (The like to which was said of Papias, who had been Scholar to S. John. ) A fift was the Sect of the Nicolaitans, who exhorted their Disciples to the promiscuous use of Wives. A sixt was Carpocrates, and all his Gnosticks, (for Nicolaus bred some, and Valentinus bred others, ) who commended Ʋncleanness, as one great Requisite to Man's Redemption. (meaning his being freed from his Confinement to The Body.) A seventh was Basilides, who held it lawfull in Times of Triall, to renounce the Doctrin of the Gospel,
One was Theudas in the Time of Claudius, who pretended to separate the Waters of Jordan, as Moses Those of the Read Sea. Aegyptius was Another in the Time of Nero, who (with 30000 Followers) was by Felix Cut off At the Mount of Olive. A third was Ebion, who contended that jesus christ was an arrant Man, the offspring of Joseph as well as Marry. A fourth was Cerinthus, who taught his Followers to expect a Thousand Years of Sensuality, which (forsooth) were to commence from After the general Resurrection. (The like to which was said of Papias, who had been Scholar to S. John.) A fift was the Sect of the Nicolaitans, who exhorted their Disciples to the promiscuous use of Wives. A sixt was Carpocrates, and all his Gnostics, (for Nicolaus bred Some, and Valentinus bred Others,) who commended Ʋncleanness, as one great Requisite to Man's Redemption. (meaning his being freed from his Confinement to The Body.) A seventh was Basilides, who held it lawful in Times of Trial, to renounce the Doctrine of the Gospel,
which was afterwards espoused by the Helcheseitae. An eighth was Saturninus, who did the like to this in Syria. And though some of these did flourish after the sacking of Jerusalem, yet the Jews received Massacres even after that time of their Desolation. Witness That in the Days of Hadrian, whereof Barchochebas was the occasion.
which was afterwards espoused by the Helcheseitae. an eighth was Saturninus, who did the like to this in Syria. And though Some of these did flourish After the sacking of Jerusalem, yet the jews received Massacres even After that time of their Desolation. Witness That in the Days of Hadriani, whereof Bar kokhba was the occasion.
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For God it seems had design'd them to such an absolute NONLATINALPHABET, such a Consumption of the whole, that even their Ruins were to be levell'd, and their Graves buried. They were prohibited by Hadrian, to do so much as to look on their Native Country.
For God it seems had designed them to such an absolute, such a Consumption of the Whole, that even their Ruins were to be leveled, and their Graves buried. They were prohibited by Hadriani, to do so much as to look on their Native Country.
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Yea Jerusalem was decree'd to be called Aelia, and its Name to be blotted out from the Common Register of Time. So that All those Deceivers I just now mention'd, were either the Harbingers, or the Attendants, of That so matchless a Devastation; and did literally fulfill this famous Prediction of our Lord, in the 5th. the 11th. and 24th. verses of this Chapter.
Yea Jerusalem was decreed to be called Aelia, and its Name to be blotted out from the Common Register of Time. So that All those Deceivers I just now mentioned, were either the Harbingers, or the Attendants, of That so matchless a Devastation; and did literally fulfil this famous Prediction of our Lord, in the 5th. the 11th. and 24th. Verses of this Chapter.
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First, an Heedfulness, and Prudence, to which our Saviour thought fit to exhort his first Followers; the Exhortation as it were reaching, through Them, to Ʋs. NONLATINALPHABET, See, or Take heed.
First, an Heedfulness, and Prudence, to which our Saviour Thought fit to exhort his First Followers; the Exhortation as it were reaching, through Them, to Ʋs., See, or Take heed.
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Secondly, the Danger, or Ground of fear, which more particularly calls for this Christian Prudence. To wit, the Multitude of Deceivers gone abroad into the World;
Secondly, the Danger, or Ground of Fear, which more particularly calls for this Christian Prudence. To wit, the Multitude of Deceivers gone abroad into the World;
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which by their Subtilty, and their Number, will be so likely to prevail, that there is no little need of our greatest Care, NONLATINALPHABET, lest any Man deceive us.
which by their Subtlety, and their Number, will be so likely to prevail, that there is no little need of our greatest Care,, lest any Man deceive us.
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Lastly, the Time is very observable, wherein the use of this Care will be most in Season: and this we may gather from the Context to be before a Destruction of Church and State.
Lastly, the Time is very observable, wherein the use of this Care will be most in Season: and this we may gather from the Context to be before a Destruction of Church and State.
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The first Observable of the Three I have insisted upon at large on another Text; whereon I shew'd the strict necessity of circumspect Walking in the Generall, in respect of evil Things, and all that have Tendency unto evil.
The First Observable of the Three I have insisted upon At large on Another Text; whereon I showed the strict necessity of circumspect Walking in the General, in respect of evil Things, and all that have Tendency unto evil.
and so to consider Circumspection or Christian Prudence, as relating in Particular to the Deceitfulness of Persons. Nor can it be severely imputed to me,
and so to Consider Circumspection or Christian Prudence, as relating in Particular to the Deceitfulness of Persons. Nor can it be severely imputed to me,
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§ 4. If ever there were an Errour to be commended out of a Pulpit, it is the right-handed Errour of too much Caution. And if ever there can be any, This is certainly the Time, when no abundance of Caution can be too much. When perhaps the very greatest a man can use, may prove the very least he shall stand in need of. At least I take This to be a satisfactory reason,
§ 4. If ever there were an Error to be commended out of a Pulpit, it is the right-handed Error of too much Caution. And if ever there can be any, This is Certainly the Time, when no abundance of Caution can be too much. When perhaps the very greatest a man can use, may prove the very least he shall stand in need of. At least I take This to be a satisfactory reason,
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why having spoken enough already of Christian Prudence in Thesi, I am led by the love of Method to consider it also in Hypothesi; as it stands in relation to this or that Station and State of Men. For as Charity is the greatest of Christian Vertues,
why having spoken enough already of Christian Prudence in Thessia, I am led by the love of Method to Consider it also in Hypothesis; as it Stands in Relation to this or that Station and State of Men. For as Charity is the greatest of Christian Virtues,
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but beareth all things, believeth all things, hopeth all things, endureth all things. (1 Cor. 13. 5, 7.) I will not say it is the weakness or fault of Charity to be Credulous; But yet exposing its owners to many Risques, and Inconveniences, it stands in need of great Prudence to keep it safe. The Disciples therefore did very wisely, in being afraid and suspicious of Paul himself, till Barnabas gave him a Testimonial, that by his preaching boldly at Damascus, and by his disputing against the Graecians, he prov'd himself an unfeigned Convert: as if the repentance of an Enemy were never to be trusted untill 'tis try'd; nor any other Triall could be sufficient, but That of bringing forth fruits meet for repentance.
but bears all things, Believeth all things, Hopes all things, Endureth all things. (1 Cor. 13. 5, 7.) I will not say it is the weakness or fault of Charity to be Credulous; But yet exposing its owners to many Risques, and Inconveniences, it Stands in need of great Prudence to keep it safe. The Disciples Therefore did very wisely, in being afraid and suspicious of Paul himself, till Barnabas gave him a Testimonial, that by his preaching boldly At Damascus, and by his disputing against the Greeks, he proved himself an unfeigned Convert: as if the Repentance of an Enemy were never to be trusted until it's tried; nor any other Trial could be sufficient, but That of bringing forth fruits meet for Repentance.
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because he knew their Belief was such, as would not bear any stress in a time of Triall. Seeing the Miracles which he did, they believ'd in his Name: but he knew that they were not Temptation-proof; that they would not hold out at his Crucifixion. How much more might his Apostles be distrustfull of Believers, who knew them not? And yet so unguarded was their Simplicity, (I mean the Simplicity of the heart, not of the head, or the understanding; as opposed onely to knavery, and not to knowledge; ) that they made their own Innocence the usual measure of other mens. Hence it was that their Master did call them Sheep; because they knew not, till he had told them, that they were going out as Sheep in the midst of Wolves.
Because he knew their Belief was such, as would not bear any stress in a time of Trial. Seeing the Miracles which he did, they believed in his Name: but he knew that they were not Temptation-proof; that they would not hold out At his Crucifixion. How much more might his Apostles be distrustful of Believers, who knew them not? And yet so unguarded was their Simplicity, (I mean the Simplicity of the heart, not of the head, or the understanding; as opposed only to knavery, and not to knowledge;) that they made their own Innocence the usual measure of other men's. Hence it was that their Master did call them Sheep; Because they knew not, till he had told them, that they were going out as Sheep in the midst of Wolves.
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And the more he had observ'd they were unapt to be suspicious, by so much the rather did he exhort them to use the wisedom of the Serpent, whereby to set a constant Guard upon the Innocence of the Dove. For as Wisedom is devillish, without Simplicity, so This, without Wisedom, is never safe. It is the property of the one, not to do any Injury,
And the more he had observed they were unapt to be suspicious, by so much the rather did he exhort them to use the Wisdom of the Serpent, whereby to Set a constant Guard upon the Innocence of the Dove. For as Wisdom is devilish, without Simplicity, so This, without Wisdom, is never safe. It is the property of the one, not to do any Injury,
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That that made so many Compliers in the evil days pass'd, with the Spirit which Then was working in the prosperous Children of Disobedience. But as Fear is oppos'd to Folly, (I mean Imprudence, and want of Heed, ) it is at once a very generous and Christian Thing.
That that made so many Compliers in the evil days passed, with the Spirit which Then was working in the prosperous Children of Disobedience. But as fear is opposed to Folly, (I mean Imprudence, and want of Heed,) it is At once a very generous and Christian Thing.
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There being no true Faith, no nor any true Fortitude, which has not a mixture of such a Fear. As Fear is opposite to Reliance and Trust in God, it is indeed a great Duty to laugh at Danger:
There being no true Faith, not nor any true Fortitude, which has not a mixture of such a fear. As fear is opposite to Reliance and Trust in God, it is indeed a great Duty to laugh At Danger:
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But as 'tis opposite to Rashness and a defect of Circumspection, it is as much a man's duty to provide against danger by timely fear. For the same Spirit that saith by the Royal Priest, Fear not them that can kill the body, does also say by the Royal Preacher, Happy is the man that feareth always.
But as it's opposite to Rashness and a defect of Circumspection, it is as much a Man's duty to provide against danger by timely Fear. For the same Spirit that Says by the Royal Priest, fear not them that can kill the body, does also say by the Royal Preacher, Happy is the man that fears always.
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All which being compared with the Importance of my Text; and the evill of those days, which in the Context are spoken of, being duly compar'd with these I speak in, (for in truth the whole Chapter which lies before us may very well serve for an English Mirroir, wherein our Modern Deceivers may partly see how they look;) I think I may say (without impertinence) to the most prudent Congregation, what our Saviour esteemed needfull, not onely pertinent to his Disciples, NONLATINALPHABET, See, or take heed: and NONLATINALPHABET, Take heed ye be not deceived: and NONLATINALPHABET, Take heed that no man deceive you.
All which being compared with the Importance of my Text; and the evil of those days, which in the Context Are spoken of, being duly compared with these I speak in, (for in truth the Whole Chapter which lies before us may very well serve for an English Mirror, wherein our Modern Deceivers may partly see how they look;) I think I may say (without impertinence) to the most prudent Congregation, what our Saviour esteemed needful, not only pertinent to his Disciples,, See, or take heed: and, Take heed you be not deceived: and, Take heed that no man deceive you.
when being about to send them abroad to an inhospitable world, he did not speak in this manner, (which yet he might very well have done,) Beware of those foolish and hurtfull Lusts, which drown the Soul in misery and perdition.
when being about to send them abroad to an inhospitable world, he did not speak in this manner, (which yet he might very well have done,) Beware of those foolish and hurtful Lustiest, which drown the Soul in misery and perdition.
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Nor did he choose to say Thus, (which he might very well have done too,) Beware of the Inticements of worldly Greatness, of Riches, and Pleasure, and Reputation. He did not say, (with S. Paul,) Beware of Dogs;
Nor did he choose to say Thus, (which he might very well have done too,) Beware of the Enticements of worldly Greatness, of Riches, and Pleasure, and Reputation. He did not say, (with S. Paul,) Beware of Dogs;
ccx vdd pns31 vvi pc-acp vvi av, (r-crq pns31 vmd av av vhb vdn av,) vvb pp-f dt n2 pp-f j n1, pp-f n2, cc n1, cc n1. pns31 vdd xx vvi, (p-acp n1 np1,) vvb a-acp n2;
than as low as Hell. And so Angelical was the Nature of Man undeprav'd, by injoying a Rectitude both of Intellect and Will, that he admitted not of a middle betwixt a Devil, and a Saint. So that Man's being the worst on this side Hell, as well as the best of God's Creatures on this side Heaven, does help to adjust and reconcile the seeming contradictory Proverbs, Homo Homini Deus, and Homo Homini Diabolus. Man to Man is a kind of God, and Man to Man is an arrant Devil. All the rest of our Fellow-creatures are very innocent Neighbours; Nay, whensoever we have occasion, they are our most obedient and faithfull Servants. But Man to Man (for the greatest part) is either a very fierce Enemy, and so the worst of Wild Beasts;
than as low as Hell. And so Angelical was the Nature of Man undepraved, by enjoying a Rectitude both of Intellect and Will, that he admitted not of a middle betwixt a devil, and a Saint. So that Man's being the worst on this side Hell, as well as the best of God's Creatures on this side Heaven, does help to adjust and reconcile the seeming contradictory Proverbs, Homo Homini Deus, and Homo Homini Diabolus. Man to Man is a kind of God, and Man to Man is an arrant devil. All the rest of our Fellow-creatures Are very innocent Neighbours; Nay, whensoever we have occasion, they Are our most obedient and faithful Servants. But Man to Man (for the greatest part) is either a very fierce Enemy, and so the worst of Wild Beasts;
cs p-acp j c-acp n1. cc av j vbds dt n1 pp-f n1 vvn, p-acp vvg dt n1 av-d pp-f n1 cc vmb, cst pns31 vvd xx pp-f dt j-jn p-acp dt n1, cc dt n1. av cst ng1 n1 dt js p-acp d n1 n1, c-acp av c-acp dt av-js pp-f npg1 n2 p-acp d n1 n1, vdz vvi p-acp j cc vvb dt j-vvg n1 n2, fw-la fw-la fw-la, cc fw-la fw-la fw-la. n1 p-acp n1 vbz dt n1 pp-f np1, cc n1 p-acp n1 vbz dt j n1. d dt vvb pp-f po12 n2 vbr j j-jn n2; uh, c-crq pns12 vhb n1, pns32 vbr po12 av-ds j cc j n2. p-acp n1 p-acp n1 (c-acp dt js n1) vbz d dt j j n1, cc av dt js pp-f j n2;
because we love our selves most, and so are most apt to deceive our selves; (the Devil commonly using us, as the Empress Agrippina her husband Claudius, whilst she poyson'd That Dish, with which she knew he was most delighted, and on which he was likely to make the plentifullest Meal; ) But withall because the Soul, like the Eye of Man, is least of all able to see itself. And this I think the best Moral, (though I know there is another, ) of Diodorus his Mythology concerning Lamia, who did put on her Eyes, when she went abroad; but always coming home, put them up into her pocket.
Because we love our selves most, and so Are most apt to deceive our selves; (the devil commonly using us, as the Empress Agrippina her husband Claudius, while she poisoned That Dish, with which she knew he was most delighted, and on which he was likely to make the plentifullest Meal;) But withal Because the Soul, like the Eye of Man, is lest of all able to see itself. And this I think the best Moral, (though I know there is Another,) of Diodorus his Mythology Concerning Lamia, who did put on her Eyes, when she went abroad; but always coming home, put them up into her pocket.
We are blind to the greatest Beam, if it be in our own Eye, though we can spy the least Mote in another man's. Nor is it onely the Eye, but the Heart of man also (if we believe the Prophet Jeremy) is deceitfull above all things.
We Are blind to the greatest Beam, if it be in our own Eye, though we can spy the least Mote in Another Man's. Nor is it only the Eye, but the Heart of man also (if we believe the Prophet Jeremiah) is deceitful above all things.
like Lucifer in heaven; or else (like Peter upon earth ) he is endanger'd by a temptation from the meer Confidence of his safety. Amongst a Thousand which might be given, I cannot name a fitter Instance of Self-Deceiving, than that of Eldavid the Fanatick in Rabbi Mosche Ben Maiemon: who was so very sincere a Cheat in the couzenage of himself,
like Lucifer in heaven; or Else (like Peter upon earth) he is endangered by a temptation from the mere Confidence of his safety. among a Thousand which might be given, I cannot name a fitter Instance of Self-deceiving, than that of Eldavid the Fanatic in Rabbi Mosche Ben Maiemon: who was so very sincere a Cheat in the cozenage of himself,
and did so seriously believe he was the Prodromus of the Messias, that he offer'd to be try'd by a Decollation, and died a Martyr to his Delusions. So much 'tis every man's duty to fear Himself, and to suspect his own Phantasie, or Imagination, which he takes to be his judgment in divers cases.
and did so seriously believe he was the Prodromus of the Messias, that he offered to be tried by a Decollation, and died a Martyr to his Delusions. So much it's every Man's duty to Fear Himself, and to suspect his own Fantasy, or Imagination, which he Takes to be his judgement in diverse cases.
cc vdd av av-j vvb pns31 vbds dt np1 pp-f dt np1, cst pns31 vvd pc-acp vbi vvn p-acp dt n1, cc vvd dt vvb p-acp po31 n2. av av-d pn31|vbz d ng1 n1 p-acp vvb px31, cc p-acp vvb po31 d n1, cc n1, r-crq pns31 vvz pc-acp vbi po31 n1 p-acp j n2.
§ 7. Next and immediately after our selves, we must be circumspect and wise in respect of one another. And as of other men in generall, (for this very reason that they are Men, ) so of Those in special manner whom we have most of all trusted, and most obliged; who have mingl'd their Projects and Prayers with us;
§ 7. Next and immediately After our selves, we must be circumspect and wise in respect of one Another. And as of other men in general, (for this very reason that they Are Men,) so of Those in special manner whom we have most of all trusted, and most obliged; who have mingled their Projects and Prayers with us;
§ crd ord cc av-j p-acp po12 n2, pns12 vmb vbi j cc j p-acp n1 pp-f crd j-jn. cc c-acp pp-f j-jn n2 p-acp j, (c-acp d j n1 cst pns32 vbr n2,) av pp-f d p-acp j n1 ro-crq pns12 vhb ds pp-f d vvn, cc ds vvn; r-crq vhb vvn po32 n2 cc n2 p-acp pno12;
who are apt to hate us for the favours they are not able to requite, and for exceeding their Gratitude, will not allow us their Humanity. Of such ill-natur'd Creatures we read in Tacitus, quibus beneficia eousque laeta, dum videntur exolvi posse;
who Are apt to hate us for the favours they Are not able to requite, and for exceeding their Gratitude, will not allow us their Humanity. Of such Ill-natured Creatures we read in Tacitus, quibus Benefices eousque Laeta, dum videntur exolvi posse;
But when a Munificence is excessive, and far beyond their possibility either to recompense, or deserve, Then they onely love the benefits, but perfectly hate the Benefactor, and wish Him Dead,
But when a Munificence is excessive, and Far beyond their possibility either to recompense, or deserve, Then they only love the benefits, but perfectly hate the Benefactor, and wish Him Dead,
because there were such in the days we read of. And special heed is to be taken that we be not deceived by such as These; because by Courage and easie Caution a man may be saved from his Enemies; But God alone can keep him safe from his dearest Friends. Thence said God by the Prophet Jeremy, Take ye heed every one of his Neighbour,
Because there were such in the days we read of. And special heed is to be taken that we be not deceived by such as These; Because by Courage and easy Caution a man may be saved from his Enemies; But God alone can keep him safe from his dearest Friends. Thence said God by the Prophet Jeremiah, Take you heed every one of his Neighbour,
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Julius Caesar was more endanger'd from Brutus, and Cassius, his Bosom Friends, than from Antony, and Cato, his open Enemies. Pompey the Great could never hurt him with all his Armies, because he was a brave and a generous Enemy.
Julius Caesar was more endangered from Brutus, and Cassius, his Bosom Friends, than from Antony, and Cato, his open Enemies. Pompey the Great could never hurt him with all his Armies, Because he was a brave and a generous Enemy.
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But his Friends were such Flayls, as against which there was no Defense. Even the Serpent himself was not more treacherous to Eve, than Eve was unto her Husband, and her Husband to his posterity. For although she derived Her Body from His, and so might seem in some regard to have been his own Daughter, before his Wife; (as it were joyn'd to him in Wedlock by a kind of lawfull Incest; ) yet no sooner had that Woman received Life from out his Side, than she (in a lamentable Requitall) returned Death into his Bowells. David did not complain, That an open Enemy had dishonour'd him, or that an Adversary had magnify'd himself against him:
But his Friends were such Flails, as against which there was no Defence. Even the Serpent himself was not more treacherous to Eve, than Eve was unto her Husband, and her Husband to his posterity. For although she derived Her Body from His, and so might seem in Some regard to have been his own Daughter, before his Wife; (as it were joined to him in Wedlock by a kind of lawful Incest;) yet no sooner had that Woman received Life from out his Side, than she (in a lamentable Requital) returned Death into his Bowels. David did not complain, That an open Enemy had dishonoured him, or that an Adversary had magnified himself against him:
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But his Cordolium and his out-cry was against his Companion, and his Guide, with whom he took sweet Counsell, and walked with as with a Friend in the House of God.
But his Heart and his outcry was against his Companion, and his Guide, with whom he took sweet Counsel, and walked with as with a Friend in the House of God.
I wish it may prove a very groundless and weak Suggestion, that both our Jesuites, and their Journymen, (passing commonly under the name of fanatick Protestants, ) are by much the most innocent, because they are NONLATINALPHABET, (as Aristotle words it) the most undisguised and barefac'd Enemies, at once to the Monarchy and Church of England. Such as declare themselves in print for the Deposing of our Kings, and the Disposing of their Kingdoms. In this respect the more innocent, that by professing themselves implacable and ungainable Antagonists, they give us an Helmet before they strike. We know the Thirtieth of January stands as execrably black in our English Calendar, as the Fift of November has ever done.
I wish it may prove a very groundless and weak Suggestion, that both our Jesuits, and their Journymen, (passing commonly under the name of fanatic Protestants,) Are by much the most innocent, Because they Are, (as Aristotle words it) the most undisguised and barefaced Enemies, At once to the Monarchy and Church of England. Such as declare themselves in print for the Deposing of our Kings, and the Disposing of their Kingdoms. In this respect the more innocent, that by professing themselves implacable and ungainable Antagonists, they give us an Helmet before they strike. We know the Thirtieth of January Stands as execrably black in our English Calendar, as the Fift of November has ever done.
pns11 vvb pn31 vmb vvi dt j j cc j n1, cst d po12 np2, cc po32 n2, (vvg av-j p-acp dt n1 pp-f j-jn n2,) vbr p-acp d dt ds j-jn, c-acp pns32 vbr, (c-acp np1 n2 pn31) dt av-ds j cc j n2, p-acp a-acp p-acp dt n1 cc n1 pp-f np1. d c-acp vvb px32 p-acp n1 p-acp dt vvg pp-f po12 n2, cc dt vvg pp-f po32 n2. p-acp d n1 dt av-dc j-jn, cst p-acp vvg px32 j cc j np1, pns32 vvb pno12 dt n1 c-acp pns32 vvi. pns12 vvb dt ord pp-f np1 vvz c-acp av-j j-jn p-acp po12 np1 n1, p-acp dt ord pp-f np1 vhz av vdn.
Which proves the Truth of what was written by Isaac Casaubon to Heinsius before our days, (and when the days were less evil than we have liv'd in,) that we have Jesuited Protestants, as well as Papists; equally Haters of the Government of Church and State here in England; equally poyson'd with an Opinion, that the worst of all Murthers is the most highly meritorious; equally Practicers and Patrons of That Hildebrandine Divinity, which has cost so many Monarchs their Lives and Fortunes. I say, 'twere safer than now it is,
Which Proves the Truth of what was written by Isaac Casaubon to Heinsius before our days, (and when the days were less evil than we have lived in,) that we have Jesuited Protestants, as well as Papists; equally Haters of the Government of Church and State Here in England; equally poisoned with an Opinion, that the worst of all Murders is the most highly meritorious; equally Practicers and Patrons of That Hildebrandine Divinity, which has cost so many Monarchs their Lives and Fortune's. I say, 'twere safer than now it is,
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that by knowing our utmost Danger, we might Timely stand upon our Guard. Were I at leisure to rifle Story, I could name several Hundreds, besides the Emperour Darius, and Charles the first of these Realms, who were betray'd by those most, in whom they most trusted: and whilst they thought the best way to make men Loyall, was not to doubt of their being such, most unhappily have died by their Credulity. It is indeed a very generous and Princely Errour, (as being the Errour of a Great and a Candid Soul,) not at all to be capable of Fears and Jealousies;
that by knowing our utmost Danger, we might Timely stand upon our Guard. Were I At leisure to rifle Story, I could name several Hundreds, beside the Emperor Darius, and Charles the First of these Realms, who were betrayed by those most, in whom they most trusted: and while they Thought the best Way to make men Loyal, was not to doubt of their being such, most unhappily have died by their Credulity. It is indeed a very generous and Princely Error, (as being the Error of a Great and a Candid Soul,) not At all to be capable of Fears and Jealousies;
cst p-acp vvg po12 j n1, pns12 vmd av-j vvb p-acp po12 vvb. vbdr pns11 p-acp n1 pc-acp vvi n1, pns11 vmd vvi j crd, p-acp dt n1 np1, cc np1 dt ord pp-f d n2, r-crq vbdr vvn p-acp d av-ds, p-acp ro-crq pns32 av-ds vvd: cc cs pns32 vvd dt js n1 p-acp vvb n2 j, vbds xx pc-acp vvi pp-f po32 vbg d, av-ds av-j vhi vvn p-acp po32 n1. pn31 vbz av dt j j cc j n1, (c-acp vbg dt n1 pp-f dt j cc dt j n1,) xx p-acp d pc-acp vbi j pp-f n2 cc n2;
But yet the oftener I reflect upon what was once said by a Duke of Florence, [ That He reckon'd All Subjects, who were Principl'd by the Jesuits, would rebell if they could,
But yet the oftener I reflect upon what was once said by a Duke of Florence, [ That He reckoned All Subject's, who were Principled by the Jesuits, would rebel if they could,
And considering that Distrustfulness is the chief Wisedom of the Serpent, as well as a necessary Safeguard to the Simplicity of the Dove; Lastly, the less I have been able to free my self from an opinion, that in the Wariness of the Prince the People's Interest and Safety does chiefly stand, (for sure it is our greatest Interest, not to be able to be damn'd for our Disobedience, and, by a consequence unavoidable, not to be able to Disobey the Lord of Hosts in his Vicegerents,) the more I think there is place for an Epicharmus, to bring That Motto to Remembrance, [ NONLATINALPHABET, that is, ] forget not to be Distrustfull.
And considering that Distrustfulness is the chief Wisdom of the Serpent, as well as a necessary Safeguard to the Simplicity of the Dove; Lastly, the less I have been able to free my self from an opinion, that in the Wariness of the Prince the People's Interest and Safety does chiefly stand, (for sure it is our greatest Interest, not to be able to be damned for our Disobedience, and, by a consequence unavoidable, not to be able to Disobey the Lord of Hosts in his Vicegerents,) the more I think there is place for an Epicharmus, to bring That Motto to Remembrance, [, that is, ] forget not to be Distrustful.
That Serpent is the most deadly, which covers over his malice with the seeming simplicity of a Dove. A Wolf is ever most Ravenous, when cloath'd in sheep-skin. Nor is there any such dangerous Highway-Thief, as he who follows that trade in the Reverend Habit of a Priest. There are no Jugglers in the world to be compar'd with false Teachers; those Spiritual purloyners, who commit a kind of Burglary upon mens Souls, and even plunder their very Consciences; who first steal into their Heads, and carry away from thence their true Opinions in point of faith; then creep into their Hearts, and steal away from thence their right Affections in point of practice. Such as these heretofore were Nestorius, Photinus, and Apollinaris. All three very learned and frequent Preachers, of eminent wit, and elocution, highly approved by the Clergy,
That Serpent is the most deadly, which covers over his malice with the seeming simplicity of a Dove. A Wolf is ever most Ravenous, when clothed in sheepskin. Nor is there any such dangerous Highway-Thief, as he who follows that trade in the Reverend Habit of a Priest. There Are no Jugglers in the world to be compared with false Teachers; those Spiritual purloiners, who commit a kind of Burglary upon men's Souls, and even plunder their very Consciences; who First steal into their Heads, and carry away from thence their true Opinions in point of faith; then creep into their Hearts, and steal away from thence their right Affections in point of practice. Such as these heretofore were Nestorius, Photinus, and Apollinaris. All three very learned and frequent Preachers, of eminent wit, and elocution, highly approved by the Clergy,
cst n1 vbz dt av-ds j, r-crq vvz p-acp po31 n1 p-acp dt j-vvg n1 pp-f dt n1. dt n1 vbz av ds j, c-crq vvn p-acp n1. ccx vbz pc-acp d d j n1, c-acp pns31 r-crq vvz d n1 p-acp dt n-jn n1 pp-f dt n1. pc-acp vbr dx n2 p-acp dt n1 pc-acp vbi vvn p-acp j n2; d j n2, r-crq vvb dt n1 pp-f n1 p-acp ng2 n2, cc j vvb po32 j n2; r-crq ord vvi p-acp po32 n2, cc vvi av p-acp av po32 j n2 p-acp n1 pp-f n1; av vvi p-acp po32 n2, cc vvb av p-acp av po32 j-jn n2 p-acp n1 pp-f n1. d p-acp d av vbdr np1, np1, cc np1. d crd j j cc j n2, pp-f j n1, cc n1, av-j vvn p-acp dt n1,
as well as admired by all the people, untill infected with an Itch to be the Authors of so many Sects, or the Heads of so many Factions, they polluted all their Excellencies with the Leprosie of Errour; and of three great Shepherds became three Dogs, whose constant business was nothing else,
as well as admired by all the people, until infected with an Itch to be the Authors of so many Sects, or the Heads of so many Factions, they polluted all their Excellencies with the Leprosy of Error; and of three great Shepherd's became three Dogs, whose constant business was nothing Else,
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but to be barking and snarling against the Truth. Photinus (even with vehemence ) against the Trinity of the Godhead; Nestorius against the Ʋnity of our Saviour's Person; and lastly, Apollinaris against the Duality of his Nature.
but to be barking and snarling against the Truth. Photinus (even with vehemence) against the Trinity of the Godhead; Nestorius against the Ʋnity of our Saviour's Person; and lastly, Apollinaris against the Duality of his Nature.
§ 9. From whose examples we may learn, not onely to beware of such as creep into Houses, and there lead captive those Silly women, who again do lead captive their Silly men; But of such as domineer in their factious pulpits, and like the great Red Dragon in the Revelation, do draw after their Tail, perhaps a whole third part of the Stars of Heaven.
§ 9. From whose Examples we may Learn, not only to beware of such as creep into Houses, and there led captive those Silly women, who again do led captive their Silly men; But of such as domineer in their factious pulpits, and like the great Read Dragon in the Revelation, doe draw After their Tail, perhaps a Whole third part of the Stars of Heaven.
§ crd p-acp rg-crq n2 pns12 vmb vvi, xx av-j pc-acp vvi pp-f d c-acp vvb p-acp n2, cc po32 vvi j-jn d j n2, r-crq av vdb vvi j-jn po32 j n2; p-acp pp-f d c-acp vvb p-acp po32 j n2, cc av-j dt j j-jn n1 p-acp dt n1, n1 vvi p-acp po32 n1, av dt j-jn ord n1 pp-f dt n2 pp-f n1.
(I cannot be thought to speak of fixt, but of erratick and wandring Stars. ) The common fallacies of the world do onely couzen the peoples senses, and so impose upon their Reason. But these at first dash do even bewitch their very reason, and so beguile them of their Religion. A spiritual Cheat, or false Teacher, is so incomparably hurtfull; (especially when his false and seditious Doctrin is such as easily runs out at his fingers ends,) that Lucifer himself, to become such, did first of all turn Devil. For as if his Devilship were his Qualification, He was first an Apostate, and then a Preacher. The forbidden Tree was his Text, forbidden Knowledge was his Doctrin, Horrid Rebellion was his Ʋse, and so he concluded with just Damnation.
(I cannot be Thought to speak of fixed, but of erratic and wandering Stars.) The Common fallacies of the world do only cozen the peoples Senses, and so impose upon their Reason. But these At First dash do even bewitch their very reason, and so beguile them of their Religion. A spiritual Cheat, or false Teacher, is so incomparably hurtful; (especially when his false and seditious Doctrine is such as Easily runs out At his fingers ends,) that Lucifer himself, to become such, did First of all turn devil. For as if his Devilship were his Qualification, He was First an Apostate, and then a Preacher. The forbidden Tree was his Text, forbidden Knowledge was his Doctrine, Horrid Rebellion was his Ʋse, and so he concluded with just Damnation.
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In the Jewish it is observable, that for one Elijah, (that man of God, ) the Prophets of Baal were four hundred and fifty. For one Micaiah, who prophesied Truth, four hundred there were that dawb'd with untemper'd Morter. The ways of Apostasy in Israel were chiefly two.
In the Jewish it is observable, that for one Elijah, (that man of God,) the prophets of Baal were four hundred and fifty. For one Micaiah, who prophesied Truth, four hundred there were that daubed with untempered Mortar. The ways of Apostasy in Israel were chiefly two.
The first was the way of Jeroboam, who ador'd the true God, but in the similitude of a Calf; nor that at Jerusalem, but Dan and Bethel. In that lay his Heresie, in this his Schism. The second way was the way of Ahab; who besides the publick worship, common to him with Jeroboam, did farther worship his Baalims or Godlings also.
The First was the Way of Jeroboam, who adored the true God, but in the similitude of a Calf; nor that At Jerusalem, but Dan and Bethel. In that lay his Heresy, in this his Schism. The second Way was the Way of Ahab; who beside the public worship, Common to him with Jeroboam, did farther worship his Baalims or Godlings also.
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No nor any false Prophets who prophesied Lies, but they pretended to derive them from the mouth of Truth. The work of Satan still was done in Jehovah 's name.
No nor any false prophets who prophesied Lies, but they pretended to derive them from the Mouth of Truth. The work of Satan still was done in Jehovah is name.
An example of which we have 1 King. 22. where though Ahab 's lying Prophets were Prophets of Baal, yet still they usher'd in their falsehoods with a [ Thus saith the Lord. ]
an Exampl of which we have 1 King. 22. where though Ahab is lying prophets were prophets of Baal, yet still they ushered in their falsehoods with a [ Thus Says the Lord. ]
Come we hastily from the Jewish to the Christian Church, which we shall find to have been infested, from her first Infancy and Childhood, with such Deceivers. A Simon Magus was found at Rome, to resist the doctrins of S. Peter; An Apollonius also at Ephesus, to check the preachings of S. John. Besides Menander, and Cerinthus, Barchochebas, and Dositheus, Carpocrates, and Ebion, Saturninus, and Basilides, and the most venemous Crew as well of Gnosticks, as Nicholaitans, (whereof the greatest part did flourish in the Apostles own times,
Come we hastily from the Jewish to the Christian Church, which we shall find to have been infested, from her First Infancy and Childhood, with such Deceivers. A Simon Magus was found At Room, to resist the doctrines of S. Peter; an Apollonius also At Ephesus, to check the preachings of S. John. Beside Menander, and Cerinthus, Bar kokhba, and Dositheus, Carpocrates, and Ebion, Saturninus, and Basilides, and the most venomous Crew as well of Gnostics, as Nicolaitans, (whereof the greatest part did flourish in the Apostles own times,
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and all pretended to be Reformers, ) there were not wanting amongst the Heathen, who did endeavour the setting up a New Messias of their own; and that by craftily diverting the clearest prophecies of the Old Testament, from that natural Aspect which they all fasten upon the New. Justin Martyr in his Paraenesis to the Emperour Antonine, does make this appear by an Induction of particulars.
and all pretended to be Reformers,) there were not wanting among the Heathen, who did endeavour the setting up a New Messias of their own; and that by craftily diverting the Clearest prophecies of the Old Testament, from that natural Aspect which they all fasten upon the New. Justin Martyr in his Paraenesis to the Emperor Antonine, does make this appear by an Induction of particulars.
That famous prophecy (for example) of dying Jacob, [ The Scepter shall not depart from Judah till Shiloh come, binding his Asse's Colt unto the choice Vine,
That famous prophecy (for Exampl) of dying Jacob, [ The Sceptre shall not depart from Judah till Shiloh come, binding his Ass's Colt unto the choice Vine,
and washing his Cloaths in the blood of Grapes, Gen. 49. 11. ] which is so manifestly fulfilled in Jesus Christ the Son of God, The Heathen Greeks apply'd to Bacchus, their Son of Jupiter; not onely because his Rites were solemnized with an Ass, and because he was worshipped as the God of the Vintage; but because he was feign'd to have been torn in pieces, to have suffer'd many things,
and washing his Clothes in the blood of Grapes, Gen. 49. 11. ] which is so manifestly fulfilled in jesus christ the Son of God, The Heathen Greeks applied to Bacchus, their Son of Jupiter; not only Because his Rites were solemnized with an Ass, and Because he was worshipped as the God of the Vintage; but Because he was feigned to have been torn in Pieces, to have suffered many things,
So what is spoken by the Prophets of our Saviour's riding into Jerusalem upon an Ass, (Zech. 9. 9.) They apply to Bellerophon (another Son of their Jupiter ) riding to Heaven upon Pegasus, a winged Horse. And that praediction of Isaias concerning a Virgin's bringing forth, (Isa. 7. 14.) They will needs apply to Dance in the Brazen Tower;
So what is spoken by the prophets of our Saviour's riding into Jerusalem upon an Ass, (Zechariah 9. 9.) They apply to Bellerophon (Another Son of their Jupiter) riding to Heaven upon Pegasus, a winged Horse. And that predication of Isaiah Concerning a Virgin's bringing forth, (Isaiah 7. 14.) They will needs apply to Dance in the Brazen Tower;
where having carefully been sequestred from the Society of men, and yet for all that grown big of Perseus, she got the fabulous repute of a Mother-Maid. So that passage of the Psalmist, [ He rejoyced as a Giant to run his course, Psal. 19. 5. ] Those Idolatrous Greeks apply to Hercules, whom they affirm to have ran through all the habitable world. And those distinct praedictions of the Prophet Esa touching our Saviour's healing Virtue over all manner of Diseases, they apply to Aesculapius, their God of Physick. Not to be endless in particulars, All the Prophecies of our Messias, excepting that of his Crucifixion, (which their Poets could never parallel in all their fabulous Sons of Jupiter, ) have by the wicked Ingeny of Deceivers, been profanely misapply'd to the bolstering up of their Idolatries, and that by having been wrested from those Completions they all do find in our Blessed Saviour.
where having carefully been sequestered from the Society of men, and yet for all that grown big of Perseus, she god the fabulous repute of a Mother-Maid. So that passage of the Psalmist, [ He rejoiced as a Giant to run his course, Psalm 19. 5. ] Those Idolatrous Greeks apply to Hercules, whom they affirm to have ran through all the habitable world. And those distinct predictions of the Prophet Isaiah touching our Saviour's healing Virtue over all manner of Diseases, they apply to Aesculapius, their God of Physic. Not to be endless in particulars, All the Prophecies of our Messias, excepting that of his Crucifixion, (which their Poets could never parallel in all their fabulous Sons of Jupiter,) have by the wicked Ingeny of Deceivers, been profanely misapplied to the bolstering up of their Idolatries, and that by having been wrested from those Completions they all do find in our Blessed Saviour.
Insomuch as without, and within the Church, both under the Law, and under the Gospel, This has ever been a pertinent, if not a necessary Caveat, Be wise as Serpents; Beware of Men;
Insomuch as without, and within the Church, both under the Law, and under the Gospel, This has ever been a pertinent, if not a necessary Caveat, Be wise as Serpents; Beware of Men;
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A Caveat extended to many things of great moment, however expressed by our Apostle in the stile of vain words. He does not mean by vain words, such as are but unprofitable and impertinent to the Hearers;
A Caveat extended to many things of great moment, however expressed by our Apostle in the style of vain words. He does not mean by vain words, such as Are but unprofitable and impertinent to the Hearers;
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They who call foolish or filthy Talking, by the plausible names of Facetiousness, or Drollery, Ʋrbanity, or Burlesque, are the first fort of such as do deceive with vain words. These are called by the Greeks NONLATINALPHABET,
They who call foolish or filthy Talking, by the plausible names of Facetiousness, or Drollery, Ʋrbanity, or Burlesque, Are the First fort of such as doe deceive with vain words. These Are called by the Greeks,
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But being usually coupled with Scurrility, or Obscoeneness, or some degree of Profanation, (for mala sunt vicina bonis, ) it is prohibited, and condemn'd, and heavily censur'd by our Apostle,
But being usually coupled with Scurrility, or Obscoeneness, or Some degree of Profanation, (for mala sunt Vicinity bonis,) it is prohibited, and condemned, and heavily censured by our Apostle,
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as inconsistent with the seriousness and the gravity of a Christian, whose Conversation should be in heaven, and his Joy in the Holy Ghost; not in jesting, and buffonery.
as inconsistent with the seriousness and the gravity of a Christian, whose Conversation should be in heaven, and his Joy in the Holy Ghost; not in jesting, and Buffoonery.
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Mortification and Repentance and Amendment of life should be His Business; and Praising God his Recreation. The Study and Contemplation both of the Wisedom, and the Will, and the Word of God, should be his Labour, and his Divertisement, his daily Exercise and Delight. To them that place their present happiness in the contrary to This, in sparing nothing to break a Jest,
Mortification and Repentance and Amendment of life should be His Business; and Praising God his Recreation. The Study and Contemplation both of the Wisdom, and the Will, and the Word of God, should be his Labour, and his Divertisement, his daily Exercise and Delight. To them that place their present happiness in the contrary to This, in sparing nothing to break a Jest,
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but sacrifice all considerations to Sport and Laughter, as to the Idol they most adore, To Them our Lord's Denuntiation belongs of right, Wo be to Them that laugh,
but sacrifice all considerations to Sport and Laughter, as to the Idol they most adore, To Them our Lord's Denunciation belongs of right, Woe be to Them that laugh,
As for such things as These, impious Jests to cause laughter, and filthy Talking, (v. 4.) let no man deceive us, (saith S. Paul, ) as if they were altogether Venial, and such as easily consist with a Christian state:
As for such things as These, impious Jests to cause laughter, and filthy Talking, (v. 4.) let no man deceive us, (Says S. Paul,) as if they were altogether Venial, and such as Easily consist with a Christian state:
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For even because of These things, (as arrant Trifles and Peccadilloes, as by too many they may be thought,) the wrath of God cometh upon the children of Disobedience, either in This, or the World to come.
For even Because of These things, (as arrant Trifles and Peccadilloes, as by too many they may be Thought,) the wrath of God comes upon the children of Disobedience, either in This, or the World to come.
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Again, Let no man deceive us with vain words, that is, with false ones (saith Estius, ) or with fallacious ones (saith Menochius. ) And so the Caveat is extensible to All the Deceitfulnesses of Men, who with the Sophistry of words,
Again, Let no man deceive us with vain words, that is, with false ones (Says Estius,) or with fallacious ones (Says Menochius.) And so the Caveat is extensible to All the Deceitfulnesses of Men, who with the Sophistry of words,
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As in calling vitious Fear by the Name of Prudence; in calling Avarice, Frugality; Luxury, Nobleness; Lightness, Affability; Ambition, Greatness of Soul; Sheepishness, Humility; Insultation, Courage;
As in calling vicious fear by the Name of Prudence; in calling Avarice, Frugality; Luxury, Nobleness; Lightness, Affability; Ambition, Greatness of Soul; Sheepishness, Humility; Insultation, Courage;
and devilish Envy, Hatred of Evil. For now and then a great Vice does so Ape-out Vertue, and several Vertues in some degrees do so border upon Vice, that for want of due Heed to the vain words of men, many mistake them for one another.
and devilish Envy, Hatred of Evil. For now and then a great Vice does so Ape-out Virtue, and several Virtues in Some Degrees do so border upon Vice, that for want of due Heed to the vain words of men, many mistake them for one Another.
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Let no man therefore deceive us (as many will, unless we stand upon our Guard,) by giving vain Subtilty the name of Wisedom; and Cruelty the name of Corrective Justice; by calling Rashness, Resolution; and Giddiness, Zeal: Let no man lead us into Intemperance, under the stile of Goodfellowship; nor seek to lessen the guilt of Wantonness, by its being intitl'd a Trick of youth; nor withdraw our Obedience to publick Parents, in pretense of Sacrifice to God; no nor our Sacrifice to God, (when That is due,) because Obedience indeed is better. Let no man persuade us to leave undone the smallest Duties, under colour of our doing the weightier matters of the Law;
Let no man Therefore deceive us (as many will, unless we stand upon our Guard,) by giving vain Subtlety the name of Wisdom; and Cruelty the name of Corrective justice; by calling Rashness, Resolution; and Giddiness, Zeal: Let no man led us into Intemperance, under the style of Good fellowship; nor seek to lessen the guilt of Wantonness, by its being entitled a Trick of youth; nor withdraw our obedience to public Parents, in pretense of Sacrifice to God; not nor our Sacrifice to God, (when That is due,) Because obedience indeed is better. Let no man persuade us to leave undone the Smallest Duties, under colour of our doing the Weightier matters of the Law;
nor wilfully to admit of a lesser Sin, in a sophistical Pretense of avoiding greater. For That saying of Aristotle, NONLATINALPHABET, that of two Evils the least is to be chosen, is not meant of two Moral, but of two Physical, or civil Evils.
nor wilfully to admit of a lesser since, in a sophistical Pretense of avoiding greater. For That saying of Aristotle,, that of two Evils the least is to be chosen, is not meant of two Moral, but of two Physical, or civil Evils.
'Tis true when two Evils are Both of Punishment, or when of any two Evils, the one is of Sin, and the other of Affliction, Reason prompts us to choose the lesser.
It's true when two Evils Are Both of Punishment, or when of any two Evils, the one is of since, and the other of Affliction, Reason prompts us to choose the lesser.
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§ 12. Should I adventure to reflect upon all sorts of Men of this first rank, of whom an heed is to be taken in this last Age, (though this at first was my Design,) I should heedlesly ingage in a new Sea of matter,
§ 12. Should I adventure to reflect upon all sorts of Men of this First rank, of whom an heed is to be taken in this last Age, (though this At First was my Design,) I should heedlessly engage in a new Sea of matter,
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I shall therefore choose to spend the little Remainder of my time, in giving notice of two or three of the most plausible Deceivers, which seem to have had the chiefest hand in all the Miseries of the late Times.
I shall Therefore choose to spend the little Remainder of my time, in giving notice of two or three of the most plausible Deceivers, which seem to have had the chiefest hand in all the Misery's of the late Times.
For till the Errours they have sown, and sometimes planted, be rooted out of the people's Minds, I cannot imagin how it is possible to keep our Peace any longer, than whilst the persons so imbued want Power to break it.
For till the Errors they have sown, and sometime planted, be rooted out of the people's Minds, I cannot imagine how it is possible to keep our Peace any longer, than while the Persons so imbued want Power to break it.
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§ 13. Take we heed then in the next place of such Deceivers, as sow the seeds of Discontent in their credulous Congregations, by feeding the People with Apprehensions, fears,
§ 13. Take we heed then in the next place of such Deceivers, as sow the seeds of Discontent in their credulous Congregations, by feeding the People with Apprehensions, fears,
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When a Protestant resolves to espouse a Schism, a Separation from the most perfect of Protestant Churches in the World, He must accuse her either of Popery, or of Papistical Inclinations, for fear of being found out by all, to drive a Trade of Animosities, either for Revenge, or for filthy Lucre; or for fear of being known to be Satan's chief Journy-man, in being passionately amorous of breeding Hatreds, and a Lover of Schism as it is Schism. Neither Christ nor his Apostles were used otherwise or worse than the Church of England, whose Accusations were adapted to their Enemies Ends, which were onely to make them odious, and thorowly fitted for Destruction; as far from Truth, or Probability, as Truth can possibly be from Falshood. Nor could it sure be more impossible, that Christ himself, blessed for ever, should be a Conjurer, or a Glutton, (who yet was accused of being Both, ) than that His Spouse the Church of England should be Popishly affected, whose first Reformers were put to Death for resisting Popery,
When a Protestant resolves to espouse a Schism, a Separation from the most perfect of Protestant Churches in the World, He must accuse her either of Popery, or of Papistical Inclinations, for Fear of being found out by all, to drive a Trade of Animosities, either for Revenge, or for filthy Lucre; or for Fear of being known to be Satan's chief Journeyman, in being passionately Amoros of breeding Hatreds, and a Lover of Schism as it is Schism. Neither christ nor his Apostles were used otherwise or Worse than the Church of England, whose Accusations were adapted to their Enemies Ends, which were only to make them odious, and thoroughly fitted for Destruction; as Far from Truth, or Probability, as Truth can possibly be from Falsehood. Nor could it sure be more impossible, that christ himself, blessed for ever, should be a Conjurer, or a Glutton, (who yet was accused of being Both,) than that His Spouse the Church of England should be Popishly affected, whose First Reformers were put to Death for resisting Popery,
and whose Sons at this day are the Sole Persons that keep it out, and whose Communion is detested by none so much as the Popish Party, who are not wont to hate men for their kind affections. A man would think that all Protestants should unite themselves with us,
and whose Sons At this day Are the Sole Persons that keep it out, and whose Communion is detested by none so much as the Popish Party, who Are not wont to hate men for their kind affections. A man would think that all Protestants should unite themselves with us,
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because the Romanists all do. A man would think our common Enemies should make us Friends. But when the Primitive Christians were to be baited, and torn in pieces, 'twas but suitable for them to be put in Bears Skins too.
Because the Romanists all doe. A man would think our Common Enemies should make us Friends. But when the Primitive Christians were to be baited, and torn in Pieces, 'twas but suitable for them to be put in Bears Skins too.
And 'tis as suitable for our Church to be very well cloath'd with the worst of Calumnies, by such as aim at her Ruin, and are resolv'd on her Condemnation. The many Divisions and Subdivisions of our Sectaries in England cannot be easily reckon'd up, they are so numerous; (for there are hardly more Divisions amongst the Romanists themselves.) Every Sect is desirous to have the new-modelling or new-moulding of our Church:
And it's as suitable for our Church to be very well clothed with the worst of Calumnies, by such as aim At her Ruin, and Are resolved on her Condemnation. The many Divisions and Subdivisions of our Sectaries in England cannot be Easily reckoned up, they Are so numerous; (for there Are hardly more Divisions among the Romanists themselves.) Every Sect is desirous to have the new-modelling or new-moulding of our Church:
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and there is not one of them but has as much pretense for it, as any other; if not an equal right, yet an equal want of right to be our Reformers. They being equally void of; and as equally Dissenters from all Authority;
and there is not one of them but has as much pretense for it, as any other; if not an equal right, yet an equal want of right to be our Reformers. They being equally void of; and as equally Dissenters from all authority;
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equal Admirers of Themselves; and as equally contemptuous of other men. There is not an Anabaptist, or Quaker, not an Adamite, or a Behemist, no nor any other Sectary of whatsoever Denomination,
equal Admirers of Themselves; and as equally contemptuous of other men. There is not an Anabaptist, or Quaker, not an Adamite, or a Behemist, not nor any other Sectary of whatsoever Denomination,
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than That which they call The Whore of Babylon? What then is to be done, or to be said in this case of our present Breaches? They that are over us in Authority must tell us what is to be done; But what is fittest to be said I suppose is This:
than That which they call The Whore of Babylon? What then is to be done, or to be said in this case of our present Breaches? They that Are over us in authority must tell us what is to be done; But what is Fittest to be said I suppose is This:
That such of our Englishmen as own themselves Protestants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than all the Emissaries of Rome could have done without them.
That such of our Englishmen as own themselves Protestants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than all the Emissaries of Room could have done without them.
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and I had almost said too, that Nothing but our Ʋnion can keep it out. But united we cannot be, (whilst they that have divided from us are so strangely subdivided among themselves,) unless it be by All Parties, from every part of the Circumference, concentring themselves in the Church of England. And this the proudest of them may do, not onely without a Blush, but with the greatest honour and reputation to be imagin'd.
and I had almost said too, that Nothing but our Ʋnion can keep it out. But united we cannot be, (while they that have divided from us Are so strangely subdivided among themselves,) unless it be by All Parties, from every part of the Circumference, concentring themselves in the Church of England. And this the proudest of them may do, not only without a Blush, but with the greatest honour and reputation to be imagined.
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For what (I pray) is the Church of England, but a most Renowned and National Church? A National Church the most peaceably and the most regularly reformed of All the Churches.
For what (I pray) is the Church of England, but a most Renowned and National Church? A National Church the most peaceably and the most regularly reformed of All the Churches.
The chief Reformed Church of Christendom, which has publickly been Establish'd by Law, and Canon. The onely Protestant Church in Europe, which has been able as well as willing to protect other Churches in their Distresses.
The chief Reformed Church of Christendom, which has publicly been Established by Law, and Canon. The only Protestant Church in Europe, which has been able as well as willing to Pact other Churches in their Distresses.
In a word, The Church of England has ever conquer'd, and confuted, and (if her fugitive Children do not unnaturally betray her,) will ever keep us all safe from the Church of Rome.
In a word, The Church of England has ever conquered, and confuted, and (if her fugitive Children do not unnaturally betray her,) will ever keep us all safe from the Church of Rome.
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§ 14. Take we heed in the Third place of such Deceivers, as would have it thought a mark of the most reform'd, to preach up an Exemption from human Laws, (such especially as relate to the externals of Religion,) and so a Licentiousness of Life, for Christian Liberty; ever pressing their Hearers to stand fast in it, that is, to be obstinate and sturdy Rebells. As if the Liberty of a Christian, wherein the Galatians were bid to stand fast, were not at all a Manumission from the Bondage of Sin, and from the Empire of Satan, and from the Rigor of the Law as 'twas given by Moses, But a freedom from Christ, and Christianity it self. Not onely from the positive, but from the Moral Law of Moses, which is as well the Law of Nature, and the Law of Christ too;
§ 14. Take we heed in the Third place of such Deceivers, as would have it Thought a mark of the most reformed, to preach up an Exemption from human Laws, (such especially as relate to the externals of Religion,) and so a Licentiousness of Life, for Christian Liberty; ever pressing their Hearers to stand fast in it, that is, to be obstinate and sturdy Rebels. As if the Liberty of a Christian, wherein the Galatians were bid to stand fast, were not At all a Manumission from the Bondage of since, and from the Empire of Satan, and from the Rigor of the Law as 'twas given by Moses, But a freedom from christ, and Christianity it self. Not only from the positive, but from the Moral Law of Moses, which is as well the Law of Nature, and the Law of christ too;
and which, he tells us most expresly, He came not to abrogate, but on the contrary to fulfill; and also NONLATINALPHABET, to fill it up. As if the Liberty of a Christian extended it self even to Libertinism it self; rendring every man free to judge the Laws, and Legislators, and (with a greater force of reason) the learned Judges of the Land:
and which, he tells us most expressly, He Come not to abrogate, but on the contrary to fulfil; and also, to fill it up. As if the Liberty of a Christian extended it self even to Libertinism it self; rendering every man free to judge the Laws, and Legislators, and (with a greater force of reason) the learned Judges of the Land:
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free to regulate the Laws by their several Humours, (which by the way is a thing impossible, and flatly implies a Contradiction, ) rather than to regulate their several Humours by the Laws; which is not onely possible, but so absolutely necessary, that He who will not do this, (conform his private humour to publick Laws,) is fit to live in a Desert, in the Company of Creatures which have no Law at all;
free to regulate the Laws by their several Humours, (which by the Way is a thing impossible, and flatly Implies a Contradiction,) rather than to regulate their several Humours by the Laws; which is not only possible, but so absolutely necessary, that He who will not do this, (conform his private humour to public Laws,) is fit to live in a Desert, in the Company of Creatures which have no Law At all;
not in a Kingdom, or Commonwealth, not in a City, or a Church, where Human Laws (under God's) are the Life of Liberty, and Propriety, nor onely of Livelihood, but Life it self. Whosoever has been protected from any injuries of men by the Laws in force, must needs confirm, by his Experience, the Truth of what I now say:
not in a Kingdom, or Commonwealth, not in a city, or a Church, where Human Laws (under God's) Are the Life of Liberty, and Propriety, nor only of Livelihood, but Life it self. Whosoever has been protected from any injuries of men by the Laws in force, must needs confirm, by his Experience, the Truth of what I now say:
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That such a Subject as will no longer allow the Laws, than the Laws allow him in his being Lawless, or no longer than they are pleasing and usefull to him, (as when they avenge him upon his Enemies, defend him in his Liberty,
That such a Subject as will no longer allow the Laws, than the Laws allow him in his being Lawless, or no longer than they Are pleasing and useful to him, (as when they avenge him upon his Enemies, defend him in his Liberty,
Where human Laws command That which God does no where forbid, and vice versâ, where they forbid what God does no where command, Nothing is plainer in all the Scriptures,
Where human Laws command That which God does no where forbid, and vice versâ, where they forbid what God does no where command, Nothing is plainer in all the Scriptures,
than that The Ordinances of Men are also the Ordinances of God: and to submit our selves to Them, not of necessity, but of choise, not so much for fear of wrath, as for Conscience sake, is no small part of our Christian Liberty, wherewith Christ has made us free. Gal. 5. 1. § 15. Take we heed in the fourth place of such Deceivers, as would beguile us into a faith, apt to make us unfaithfull in all our ways;
than that The Ordinances of Men Are also the Ordinances of God: and to submit our selves to Them, not of necessity, but of choice, not so much for Fear of wrath, as for Conscience sake, is no small part of our Christian Liberty, wherewith christ has made us free. Gal. 5. 1. § 15. Take we heed in the fourth place of such Deceivers, as would beguile us into a faith, apt to make us unfaithful in all our ways;
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a faith that all things coming to pass were antecedently unavoidable; and that by consequence when we have sinn'd, we have onely done That, which we could never have prevented the doing of:
a faith that all things coming to pass were antecedently unavoidable; and that by consequence when we have sinned, we have only done That, which we could never have prevented the doing of:
and this by the force of a most absolute irrespective irreversible Decree, which did eternally so determin both the End, and the Means, as to necessitate our Impieties as well as Punishments. So that if we are Elected, all our Vices cannot hurt us;
and this by the force of a most absolute irrespective irreversible decree, which did eternally so determine both the End, and the Means, as to necessitate our Impieties as well as Punishments. So that if we Are Elected, all our Vices cannot hurt us;
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Take we heed of being couzen'd by such false Logick, as may help us either merrily or despairingly to Hell, by making us careless of our Actions, and neglectfull of our End. By way of Antidote to the Venom lying hid in this Doctrin, we must so think of God,
Take we heed of being cozened by such false Logic, as may help us either merrily or despairingly to Hell, by making us careless of our Actions, and neglectful of our End. By Way of Antidote to the Venom lying hid in this Doctrine, we must so think of God,
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as becomes his Godhead. We must think nothing of God, which is dishonourable in Men. We must believe nothing of Him, which we would not be very willing to have believed of our selves. And we must so speak of God in the Ears of Men,
as becomes his Godhead. We must think nothing of God, which is dishonourable in Men. We must believe nothing of Him, which we would not be very willing to have believed of our selves. And we must so speak of God in the Ears of Men,
And this we shall be sure to do, if we speak of his Promises and his Threats as we find them in Scripture to be General, and by consequence Conditional; of his Soveraignty, as Just; and of his Mercy, as extensive to all his Works; of his Will, as Wisedom; sincere, and uniform, not repugnant to it self,
And this we shall be sure to do, if we speak of his Promises and his Treats as we find them in Scripture to be General, and by consequence Conditional; of his Sovereignty, as Just; and of his Mercy, as extensive to all his Works; of his Will, as Wisdom; sincere, and uniform, not repugnant to it self,
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whether as signi, or beneplaciti, reveal'd, or secret; of his Decrees from all Aeternity, in proportion to the Rule by which they are executed in Time; exclusive of his being a Respecter of Persons, and inclusive of his dealing with All according to their Deeds; of Faith, as dead, without Works; of Repentance, as false, without Amendment; of Justification, as in Time, not (as say the Antinomians ) from all Aeternity. For hence 'tis logically inferr'd by some of Eminence in the world, (who would not be thought to be Antinomians, ) that their Sins were forgiven before committed; and that Repentance does not praecede, but follow Pardon.
whither as Sign, or beneplaciti, revealed, or secret; of his Decrees from all Eternity, in proportion to the Rule by which they Are executed in Time; exclusive of his being a Respecter of Persons, and inclusive of his dealing with All according to their deeds; of Faith, as dead, without Works; of Repentance, as false, without Amendment; of Justification, as in Time, not (as say the Antinomians) from all Eternity. For hence it's logically inferred by Some of Eminence in the world, (who would not be Thought to be Antinomians,) that their Sins were forgiven before committed; and that Repentance does not precede, but follow Pardon.
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and which does not adorn, but disgrace the Gospel, (as far as Some at least are thought to be Preachers of it,) which S. Peter on the contrary thought good to preach in This Order;
and which does not adorn, but disgrace the Gospel, (as Far as some At least Are Thought to be Preachers of it,) which S. Peter on the contrary Thought good to preach in This Order;
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Clearly intimating unto us, that a blotting out of Sins can never follow, unless Repentance and Conversion do go before. They that teach otherwise, are apt to beget a Disbelief, or (which is worse) an ill Opinion of the Almighty.
Clearly intimating unto us, that a blotting out of Sins can never follow, unless Repentance and Conversion do go before. They that teach otherwise, Are apt to beget a Disbelief, or (which is Worse) an ill Opinion of the Almighty.
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§ 16. Again take we heed of those Idol-Shepherds, (to use the phrase of the Prophet Zechary, ) whose left Eye at least is sharp enough sighted, but onely their right Eye is full of darkness.
§ 16. Again take we heed of those Idol shepherds, (to use the phrase of the Prophet Zechariah,) whose left Eye At least is sharp enough sighted, but only their right Eye is full of darkness.
because I take it to be That, of which we can never be told enough. For till men are catechiz'd in the point of Conscience, made to know its true nature, and the signification of its Name, (if I may speak mine own judgment with due submission to my Superiours, ) they will not onely go securely, but even greedily to Destruction.
Because I take it to be That, of which we can never be told enough. For till men Are Catechized in the point of Conscience, made to know its true nature, and the signification of its Name, (if I may speak mine own judgement with due submission to my Superiors,) they will not only go securely, but even greedily to Destruction.
Be their Sins never so many, and in weight never so great, yet if they can get themselves to think that they are conscionably committed, (as Clement did,
Be their Sins never so many, and in weight never so great, yet if they can get themselves to think that they Are Conscionably committed, (as Clement did,
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and Ravilliac, and many more nearer Home,) they will reckon upon a Saintship, from nothing else but the absence of lesser Sins than they delight in, and doat upon.
and Ravaillac, and many more nearer Home,) they will reckon upon a Saintship, from nothing Else but the absence of lesser Sins than they delight in, and dote upon.
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They will imagin they have made their Election sure, or rather that they have made themselves sure of their Election, (as they love to mistake the Text,) even by such a kind of partial and painted innocence, as (being seriously consider'd) is common to them with the Devil; who is not a Swearer, or a Drunkard, or a Committer of Adultery, and yet he is not the less a Devil. But such Professors not considering, that Spiritual Pride with her two Daughters, Sacrilege, and Rebellion, are Sins more antient than Hell itself, make no doubt but Those things will not onely accompany, but (as the Angels did Lazarus ) will carry them up into Abraham 's Bosom. If we consider by what Impieties some Bigots have expected to merit Bliss,
They will imagine they have made their Election sure, or rather that they have made themselves sure of their Election, (as they love to mistake the Text,) even by such a kind of partial and painted innocence, as (being seriously considered) is Common to them with the devil; who is not a Swearer, or a Drunkard, or a Committer of Adultery, and yet he is not the less a devil. But such Professors not considering, that Spiritual Pride with her two Daughters, Sacrilege, and Rebellion, Are Sins more ancient than Hell itself, make no doubt but Those things will not only accompany, but (as the Angels did Lazarus) will carry them up into Abraham is Bosom. If we Consider by what Impieties Some Bigots have expected to merit Bliss,
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and what others have understood by their following Providence, and Conscience, and by their being over-acted to do the Work of the Lord, (for so they cant it,) we cannot but say the greatest Mercy which can be shewn to such Criminals, is to make them less nocent (if not innocent) unavoidably. Which being not to be effected by congruous Grace, because it is not irresistible, should by consequence be effected by that which is; that if they will not choose the Glory, they may be mercifully compell'd to injoy the benefit of their Obedience;
and what Others have understood by their following Providence, and Conscience, and by their being overacted to do the Work of the Lord, (for so they Cant it,) we cannot but say the greatest Mercy which can be shown to such Criminals, is to make them less nocent (if not innocent) avoidable. Which being not to be effected by congruous Grace, Because it is not irresistible, should by consequence be effected by that which is; that if they will not choose the Glory, they may be mercifully compelled to enjoy the benefit of their obedience;
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§ 17. Lastly, take we the greatest heed, of being led into The Errour that 'tis impossible for us to Erre, whilst we believe as we are bid by the Church of Rome, which deceives the most incurably, by getting her Children to believe, she is divinely undeceivable. Take away This,
§ 17. Lastly, take we the greatest heed, of being led into The Error that it's impossible for us to Err, while we believe as we Are bid by the Church of Rome, which deceives the most incurably, by getting her Children to believe, she is divinely undeceivable. Take away This,
To wit, That the 2 Books of Maccabees (and All the rest of the Apocrypha ) are as much the Word of God, as the 5 Books of Moses, or any other: at least since the Canons of the Council at Trent, to whose Authority (forsooth) The Holy Scriptures owe Theirs. That in the Sacrament of the Lord's Supper, it is the Interest and the Duty of every Christian to be a Canibal; even materially and grosly to eat and drink the Flesh and Bloud of The Man Christ Jesus. That the single Bishop of Rome is the Ʋniversal Pastor, Head, and Monarch, over the whole Catholick Church, both Diffusive, and Representative, though in an absolute Contradiction to Four famous Councils, (which with the Papalins themselves do pass for General, ) to wit, of Pisa, Constance, Basil, and Siena. Not to insist on those other Councils, of Chalcedon, Constantinople, Antioch, and Africa. That there must be an Infallible Judge of Controversies on Earth, over and above the Word of God;
To wit, That the 2 Books of Maccabees (and All the rest of the Apocrypha) Are as much the Word of God, as the 5 Books of Moses, or any other: At least since the Canonas of the Council At Trent, to whose authority (forsooth) The Holy Scriptures owe Theirs. That in the Sacrament of the Lord's Supper, it is the Interest and the Duty of every Christian to be a Cannibal; even materially and grossly to eat and drink the Flesh and Blood of The Man christ jesus. That the single Bishop of Rome is the Ʋniversal Pastor, Head, and Monarch, over the Whole Catholic Church, both Diffusive, and Representative, though in an absolute Contradiction to Four famous Councils, (which with the Papalins themselves do pass for General,) to wit, of Pisa, Constance, Basil, and Siena. Not to insist on those other Councils, of Chalcedon, Constantinople, Antioch, and Africa. That there must be an Infallible Judge of Controversies on Earth, over and above the Word of God;
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or Their Principium Ʋnitatis, (as they call the Bishop of Rome, ) who proudly Lords it over them All. That though nothing is to be added to The Apostles own Creed, consisting of but 12 Articles, (Each Apostle casting in One,
or Their Principium Ʋnitatis, (as they call the Bishop of Rome,) who proudly lords it over them All. That though nothing is to be added to The Apostles own Creed, consisting of but 12 Articles, (Each Apostle casting in One,
as not to be readily entertained by Those Jesuited Bigots, who have beforehand devoured and swallow'd down without chewing That Breeding Blasphemy and Falshood, That the Pope is as Infallible as Jesus Christ,
as not to be readily entertained by Those Jesuited Bigots, who have beforehand devoured and swallowed down without chewing That Breeding Blasphemy and Falsehood, That the Pope is as Infallible as jesus christ,
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As heed is to be taken that no evil man deceive us by good Appearances and Praetenses; so there is use of as great heed, that no good man deceive us (against his will) by the evil Example of his Miscarriage. There being at least as much danger of the one, as of the other. If we allow our selves to think we may safely do, what some very good People have done before us, the consequence of it will be This, that we shall imitate the worst in the best of Men,
As heed is to be taken that no evil man deceive us by good Appearances and Praetenses; so there is use of as great heed, that no good man deceive us (against his will) by the evil Exampl of his Miscarriage. There being At least as much danger of the one, as of the other. If we allow our selves to think we may safely do, what Some very good People have done before us, the consequence of it will be This, that we shall imitate the worst in the best of Men,
and leave the best to be Their peculiar. And therefore here 'tis very fit for our observation, that 'twas not said by our Saviour ( Matth. 10. 17.) NONLATINALPHABET, beware of Men, that is of Some men, (Those of the Consistories or Sanedrim amongst the Jews, who yet are aimed at in especial manner,) But with an article praefixt, NONLATINALPHABET, beware of Men, that is, of all men in general, not excepting the very best. For let Erasmus and Vatablus say what they will, the praefixing of the article seems to import the whole species; as Tostatus and Casaubon at least do judge.
and leave the best to be Their peculiar. And Therefore Here it's very fit for our observation, that 'twas not said by our Saviour (Matthew 10. 17.), beware of Men, that is of some men, (Those of the Consistories or Sanhedrin among the jews, who yet Are aimed At in especial manner,) But with an article praefixt,, beware of Men, that is, of all men in general, not excepting the very best. For let Erasmus and Vatablus say what they will, the praefixing of the article seems to import the Whole species; as Tostado and Casaubon At least do judge.
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Let us not say therefore with Bellarmin, that so good a Woman as Sarah had never prompted her Husband to lie with Hagar, if she had not well known it to have been lawfull. No nor yet with a greater man, that Abram might dissemble and tell a lie to save his life.
Let us not say Therefore with Bellarmin, that so good a Woman as Sarah had never prompted her Husband to lie with Hagar, if she had not well known it to have been lawful. No nor yet with a greater man, that Abram might dissemble and tell a lie to save his life.
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Nor look upon Incest itself as venial, because 'twas acted even by Lot, who in the holy Scripture is stiled Righteous. Nor imagin it does the rather consist with Wisedom to be Idolatrous, for that Solomon Himself did worship Idols, who is renowned for his Wisedom throughout the World.
Nor look upon Incest itself as venial, Because 'twas acted even by Lot, who in the holy Scripture is styled Righteous. Nor imagine it does the rather consist with Wisdom to be Idolatrous, for that Solomon Himself did worship Idols, who is renowned for his Wisdom throughout the World.
Nor be so illogical as to conclude in the behalf of Polygamy, because so honest a man as Jacob had two Wives at once, and is no where reproved in all the Scripture. Nor may we give an ear to Them who do excuse the worst Impieties of all such men as have been Regenerate, by imputing them wholly to the infirmity of the flesh, and not as well to the filthiness of the Spirit. Some there are who are serious in the use of such Logick, (be it spoken to the disgrace of their wit and learning,) though it is patcht up of nothing but one gross Fallacy, à benè divisis ad malè conjuncta.
Nor be so illogical as to conclude in the behalf of Polygamy, Because so honest a man as Jacob had two Wives At once, and is no where reproved in all the Scripture. Nor may we give an ear to Them who doe excuse the worst Impieties of all such men as have been Regenerate, by imputing them wholly to the infirmity of the Flesh, and not as well to the filthiness of the Spirit. some there Are who Are serious in the use of such Logic, (be it spoken to the disgrace of their wit and learning,) though it is patched up of nothing but one gross Fallacy, à benè divisis ad malè Conjuncta.
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Many things are very false in a compound sense, which being divided are very true; and many are true being compounded, which in sensu diviso are very false. David was holy, and committed wilfull Murther in conjunction with Adultery;
Many things Are very false in a compound sense, which being divided Are very true; and many Are true being compounded, which in sensu diviso Are very false. David was holy, and committed wilful Murder in conjunction with Adultery;
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But it was not committed by holy David. (for This would imply a Contradiction in adjecto. ) He was holy before, and holy after, but in a state of Ʋnholiness and Condemnation whilst he lay snoring in his impieties (as he did for some months) without repentance. So Solomon was wise, and a Worshipper of Idols; But he was not Then wise, when he stood guilty of Idol-Worship.
But it was not committed by holy David. (for This would imply a Contradiction in Adjecto.) He was holy before, and holy After, but in a state of Ʋnholiness and Condemnation while he lay snoring in his impieties (as he did for Some months) without Repentance. So Solomon was wise, and a Worshipper of Idols; But he was not Then wise, when he stood guilty of Idol-Worship.
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Solomon and Solomon were just as different, as Peter in the Hall, and behind the Door: or as the Book of Kings, and the Book of Ecclesiastes. When That impiety was committed, it was by Solomon the Fool, who recover'd not his Wisedom till he repented; that is to say, till he amended, and chang'd his life, till he became a new Creature, and brought forth fruits meet for Repentance.
Solomon and Solomon were just as different, as Peter in the Hall, and behind the Door: or as the Book of Kings, and the Book of Ecclesiastes. When That impiety was committed, it was by Solomon the Fool, who recovered not his Wisdom till he repented; that is to say, till he amended, and changed his life, till he became a new Creature, and brought forth fruits meet for Repentance.
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§ 19. And if heed is to be taken that no good man deceive us, we may not sure neglect Him who has nothing of good but in bare appearance. If the former may deceive us by the example of his Sin, well may the later deceive us too by the lying sanctity of his life. Then let not any man deceive us by any means. Neither by giving smooth Speeches, nor by wearing rough Garments; Neither by using Foxes words, nor by having Sheeps Cloathing; Neither by Spirit, nor by Letter. Not by the current of his Prosperity, not by the reddiness of his Praying, not by the commonness of his Preaching, not by the plausible Demureness (called the Godliness ) of his Practice. For the Devil were but a Dunce, in case he could not fish (whilst he is angling after Souls) with more Baits than These; and too contemptible a Mimick, if amongst all his cunning Actings he could not personate a Saint.
§ 19. And if heed is to be taken that no good man deceive us, we may not sure neglect Him who has nothing of good but in bore appearance. If the former may deceive us by the Exampl of his since, well may the later deceive us too by the lying sanctity of his life. Then let not any man deceive us by any means. Neither by giving smooth Speeches, nor by wearing rough Garments; Neither by using Foxes words, nor by having Sheep Clothing; Neither by Spirit, nor by letter. Not by the current of his Prosperity, not by the reddiness of his Praying, not by the commonness of his Preaching, not by the plausible Demureness (called the Godliness) of his Practice. For the devil were but a Dunce, in case he could not Fish (while he is angling After Souls) with more Baits than These; and too contemptible a Mimic, if among all his cunning Actings he could not personate a Saint.
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We must not onely take heed that no man deceive us, but as great heed is to be taken that we our selves deceive no man, and (more than That) that we undeceive others who are deceiv'd.
We must not only take heed that no man deceive us, but as great heed is to be taken that we our selves deceive no man, and (more than That) that we undeceive Others who Are deceived.
We must contend for the Faith, and we must do it also with earnestness, (as S. Jude exhorts us all in the 4th. verse of his Epistle,) not onely be in the right our selves, but labour to bring into the way of Truth all such as have erred and are deceiv'd.
We must contend for the Faith, and we must do it also with earnestness, (as S. U^de exhorts us all in the 4th. verse of his Epistle,) not only be in the right our selves, but labour to bring into the Way of Truth all such as have erred and Are deceived.
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We must labour by our Arguments, as well as Prayers, to strengthen them that already stand, to comfort and help the weak-hearted, to lift up the hands that hang down,
We must labour by our Arguments, as well as Prayers, to strengthen them that already stand, to Comfort and help the weakhearted, to lift up the hands that hang down,
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§ 21. We see there is Danger on every side, both within us, and without us, both in solitude, and in company, whether our Company does consist either of evil, or good men, we had need have our Eyes and our Wits about us.
§ 21. We see there is Danger on every side, both within us, and without us, both in solitude, and in company, whither our Company does consist either of evil, or good men, we had need have our Eyes and our Wits about us.
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as of which I had rather make a very private use, than run the publick risque of an Application. For in such an Auditory as This, (consisting of All that is Great and Prudent,) for Me to adventure to make a Search into Those particulars, out of which our publick dangers are most arising, were to discourse concerning Tacticks to such as Hannibal and Scipio; or to Demetrius the Poliorketick concerning the Taking of a Town. And therefore leaving to men of Counsel their proper Business, which is to sit at the Helm of Church and State,
as of which I had rather make a very private use, than run the public risk of an Application. For in such an Auditory as This, (consisting of All that is Great and Prudent,) for Me to adventure to make a Search into Those particulars, out of which our public dangers Are most arising, were to discourse Concerning Tactics to such as Hannibal and Scipio; or to Demetrius the Poliorketick Concerning the Taking of a Town. And Therefore leaving to men of Counsel their proper Business, which is to fit At the Helm of Church and State,
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I keep my self within the Modesty which is expected from a Divine. Abruptly concluding my present Sermon, just as S. Peter his first Epistle, with a NONLATINALPHABET, Be sober, be vigilant;
I keep my self within the Modesty which is expected from a Divine. Abruptly concluding my present Sermon, just as S. Peter his First Epistle, with a, Be Sobrium, be vigilant;
OF FEAR As Necessary to FAITH, IN THE Well-ordering of our LIVES. 1 COR. 10. 12. Wherefore let him who thinketh that he stands, take heed lest he fall.
OF FEAR As Necessary to FAITH, IN THE Well-ordering of our LIVES. 1 COR. 10. 12. Wherefore let him who Thinketh that he Stands, take heed lest he fallen.
as it is wholsom, That the greatest Things and Persons, (the greatest Monarchies with their Monarchs, the greatest States-men as well as States,) have Then been nearest to a Downfall, when they have been in all appearance the most establish'd. How many are there in the world in whom Extremities have concenter'd? And as the two Globes of Heaven and Earth do mutually touch in a single Point,
as it is wholesome, That the greatest Things and Persons, (the greatest Monarchies with their Monarchs, the greatest Statesmen as well as States,) have Then been nearest to a Downfall, when they have been in all appearance the most established. How many Are there in the world in whom Extremities have concentered? And as the two Globes of Heaven and Earth do mutually touch in a single Point,
so there is nothing more frequent, than for Conditions of as great Distance as the Nadir and the Zenith to meet in one and the same Man. Nebuchadnezzar the most exalted,
so there is nothing more frequent, than for Conditions of as great Distance as the Nadir and the Zenith to meet in one and the same Man. Nebuchadnezzar the most exalted,
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and the most abject in all Assyria. Apries the best provided, and the most destitute thing in Aegypt. Polycrates the fortunatest and the unfortunatest man of Samos: Deified one day, and crucified the next.
and the most abject in all Assyria. Apries the best provided, and the most destitute thing in Egypt. Polycrates the fortunatest and the unfortunatest man of Samos: Deified one day, and Crucified the next.
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Polydorus the most belov'd, and the most hated of Lacedaemonians. Periander the very wisest, and most besotted of the Corinthians. Sejanus the most admir'd,
Polydorus the most Beloved, and the most hated of Lacedaemonians. Periander the very Wisest, and most besotted of the Corinthians. Sejanus the most admired,
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and most contemptible man in Rome. Dionysius the fiercest Tyrant, and tamest Paedogogue in Greece. Therefore the Apophthegm of Solon was not so witty, as it was true, That no man's happiness can be certain before his Death.
and most contemptible man in Room. Dionysius the Fiercest Tyrant, and tamest Paedogogue in Greece. Therefore the Apophthegm of Solon was not so witty, as it was true, That no Man's happiness can be certain before his Death.
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whereas He, with his Prosperities, was yet but living; And neither knew how he should End, nor what Evenements might befall him 'twixt This and That. My Text had therefore been very pertinent and of moment, had it exhorted to nothing better, than human Prudence;
whereas He, with his Prosperities, was yet but living; And neither knew how he should End, nor what Evenements might befall him betwixt This and That. My Text had Therefore been very pertinent and of moment, had it exhorted to nothing better, than human Prudence;
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Not in the day of Temptation onely, But in the hour of Death, and the Day of Judgment. Nor can we pronounce of our Condition, as it is spiritual and aeternal, but by beginning our Accompt from our later End. Which because without Prophecy we cannot do, (as Jeremy did by Zedekiah, ) therefore happy is the man that feareth always, as Salomon by his experience was taught himself to teach others.
Not in the day of Temptation only, But in the hour of Death, and the Day of Judgement. Nor can we pronounce of our Condition, as it is spiritual and Eternal, but by beginning our Account from our later End. Which Because without Prophecy we cannot do, (as Jeremiah did by Zedekiah,) Therefore happy is the man that fears always, as Solomon by his experience was taught himself to teach Others.
And as the Tree falleth, just so it lyeth. S. Paul himself, whilst yet a Passenger, and not within sight of his Journy's End, (whilst he was yet but in the Valley, far enough from having ascended unto the Top of Mount Nebo, from whence he might have seen his Crown of righteousness,) was so afraid to loose his Station, and to fall from his own stedfastness, (which S. Peter provides against too) that he did beat down his Body, and carefully bring it into subjection, and all for this momentous, though modest reason, lest whilst he preached unto others, He himself might become a Castaway.
And as the Tree falls, just so it lies. S. Paul himself, while yet a Passenger, and not within sighed of his Journey's End, (while he was yet but in the Valley, Far enough from having ascended unto the Top of Mount Nebo, from whence he might have seen his Crown of righteousness,) was so afraid to lose his Station, and to fallen from his own steadfastness, (which S. Peter provides against too) that he did beatrice down his Body, and carefully bring it into subjection, and all for this momentous, though modest reason, lest while he preached unto Others, He himself might become a Castaway.
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And being as carefull of other Mens, as of his own aeternal Interest, he did as tenderly admonish them as he had done his own Soul. Giving this Caveat to all in general,
And being as careful of other Mens, as of his own Eternal Interest, he did as tenderly admonish them as he had done his own Soul. Giving this Caveat to all in general,
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First, a tacit Dissuasive from carnal Confidence and Security. Next an explicit Exhortation to Christian Prudence. Lastly, the Reason of Both at once from a great Danger on the one side,
First, a tacit Dissuasive from carnal Confidence and Security. Next an explicit Exhortation to Christian Prudence. Lastly, the Reason of Both At once from a great Danger on the one side,
and in consequence of That, from as great a Necessity on the other The Danger is not so trivial, as That of falling with holy Job, from an high Pitch of Wealth to the Depth of Poverty; or with the brave Aristomenes, from a Pinnacle of Glory into the Gulph of Lacedaemon; Nor is the Danger no more affrighting,
and in consequence of That, from as great a Necessity on the other The Danger is not so trivial, as That of falling with holy Job, from an high Pitch of Wealth to the Depth of Poverty; or with the brave Aristomenes, from a Pinnacle of Glory into the Gulf of Lacedaemon; Nor is the Danger no more affrighting,
than That of falling with Jeremy into Jonathan's Dungeon, or with Daniel into the Den of the hungry Lions. But here the Danger is of falling from Light to Darkness; from an high pitch of Grace, the Favour of God, into a Bottomless Asphaltites of Fire unquenchable.
than That of falling with Jeremiah into Jonathan's Dungeon, or with daniel into the Den of the hungry Lions. But Here the Danger is of falling from Light to Darkness; from an high pitch of Grace, the Favour of God, into a Bottomless Asphaltites of Fire unquenchable.
Some there were who did not think there could be any such Danger, to them that stood as They did (or as they thought they did at least) in a state of Grace. Such were the Gnosticks alluded to in several verses before my Text. But 'tis below S. Paul 's Reason,
some there were who did not think there could be any such Danger, to them that stood as They did (or as they Thought they did At least) in a state of Grace. Such were the Gnostics alluded to in several Verses before my Text. But it's below S. Paul is Reason,
In bidding us look unto our footing, he takes it for granted that we are liable to a Fall. And accordingly 'tis the sense of our common Mother the Church of England, (in the 16th.
In bidding us look unto our footing, he Takes it for granted that we Are liable to a Fallen. And accordingly it's the sense of our Common Mother the Church of England, (in the 16th.
Especially as consisting of those three parts, Providence, Caution, and Circumspection, without which it is impossible (as nicely distinguish'd by the School-men) for Christian Prudence to be complete.
Especially as consisting of those three parts, Providence, Caution, and Circumspection, without which it is impossible (as nicely distinguished by the Schoolmen) for Christian Prudence to be complete.
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For first of all we must have Providence, to cast about for such means as are conducing unto our End. Next we must have Circumspection, whereby to attend to every Circumstance wherewith the Means are to be cloath'd. Last of all we must have Caution, for the avoiding of those Impediments, which may otherwise hinder our Course of vertue,
For First of all we must have Providence, to cast about for such means as Are conducing unto our End. Next we must have Circumspection, whereby to attend to every Circumstance wherewith the Means Are to be clothed. Last of all we must have Caution, for the avoiding of those Impediments, which may otherwise hinder our Course of virtue,
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First, consider we the Text in its meer literal importance, NONLATINALPHABET, Let him who seems to himself to stand, and that as fixt as an Antinomian, even by Grace irresistible; by having been justified from Aeternity; by having had all his Sins forgiven, so long before they were committed; or by being not able to Sin at all;
First, Consider we the Text in its mere literal importance,, Let him who seems to himself to stand, and that as fixed as an Antinomian, even by Grace irresistible; by having been justified from Eternity; by having had all his Sins forgiven, so long before they were committed; or by being not able to since At all;
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Next, consider we the Text as it looks back upon the Context, (from the first Verse unto the eleventh,) and thereby acquaints us with its more rational importance.
Next, Consider we the Text as it looks back upon the Context, (from the First Verse unto the eleventh,) and thereby acquaints us with its more rational importance.
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Let him not think it a thing below him, to take great heed, that he do not fall. For the Israelites from the first to the tenth verse of this Chapter, were all in Covenant with God;
Let him not think it a thing below him, to take great heed, that he do not fallen. For the Israelites from the First to the tenth verse of this Chapter, were all in Covenant with God;
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refresh'd with Water out of Horeb, gushing forth from a dry and a barren Rock; They mystically tasted of Christ Himself, (v. 4.) But yet as firmly as they stood, we find their feet slipt. For first they stagger'd in the Faith; Then they stumbl'd into Idolatry; Next they fell in the Wilderness, (all excepting two persons,) and were destroy'd of the Destroyer, (v. 5. and 10.) All which things (saith our Apostle) happen'd to them for Ensamples,
refreshed with Water out of Horeb, gushing forth from a dry and a barren Rock; They mystically tasted of christ Himself, (v. 4.) But yet as firmly as they stood, we find their feet slipped. For First they staggered in the Faith; Then they stumbled into Idolatry; Next they fell in the Wilderness, (all excepting two Persons,) and were destroyed of the Destroyer, (v. 5. and 10.) All which things (Says our Apostle) happened to them for Ensamples,
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and are written for our instruction on whom the ends of the world are come, (v. 11.) From whence He rationally draws This signal Corollary and Caveat, (for we see 'tis Both at once,
and Are written for our instruction on whom the ends of the world Are come, (v. 11.) From whence He rationally draws This signal Corollary and Caveat, (for we see it's Both At once,
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Let him who stands faster than other men who do truly stand, almost as fast in reality, as the Gnosticks in the Context did in their proud Imagination; as fast as David and S. Peter in their high pitch of Grace; as fast as Adam in That of Innocence; or as the bright Morning Stars in That of Glory; Let him (I say) as well as others,
Let him who Stands faster than other men who do truly stand, almost as fast in reality, as the Gnostics in the Context did in their proud Imagination; as fast as David and S. Peter in their high pitch of Grace; as fast as Adam in That of Innocence; or as the bright Morning Stars in That of Glory; Let him (I say) as well as Others,
even for this very reason (as I observed once before) could not fall less than as low as Hell; and so Their Fall was without Recovery. For when God was in Christ reconciling the World unto himself, he did not take upon him the Nature of Angels, whereby to give the faln Regiment a Capability of rising, (however Origen and his Disciples would have given it had they been able,) and that for the reason I just now hinted.
even for this very reason (as I observed once before) could not fallen less than as low as Hell; and so Their Fallen was without Recovery. For when God was in christ reconciling the World unto himself, he did not take upon him the Nature of Angels, whereby to give the fallen Regiment a Capability of rising, (however Origen and his Disciples would have given it had they been able,) and that for the reason I just now hinted.
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Whereas the lapsed Man Adam, newly taken out of the Earth, and whose Foundation was in the Dust, had both the Subtilty of a Tempter, and the Strength of a Temptation, and (together with his Innocence) a Frailty of Nature; all which did excuse him at least à Tanto; whereby he became the properer object of God's Compassion as well as Justice,
Whereas the lapsed Man Adam, newly taken out of the Earth, and whose Foundation was in the Dust, had both the Subtlety of a Tempter, and the Strength of a Temptation, and (together with his Innocence) a Frailty of Nature; all which did excuse him At least à Tanto; whereby he became the properer Object of God's Compassion as well as justice,
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and so the more fit for a Restauration. From whence I humbly conceive I may infer with good Logick, that by how much the firmer our footing is, by so much the greater, and not the lesser, our heed ought to be that we do not fall.
and so the more fit for a Restauration. From whence I humbly conceive I may infer with good Logic, that by how much the firmer our footing is, by so much the greater, and not the lesser, our heed ought to be that we do not fallen.
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I have hitherto shew'd the Meaning and the Cohaerence of the Text, and how 'tis necessary for all, of all Conditions and Degrees, by whichsoever of its handles men please to hold it.
I have hitherto showed the Meaning and the Coherence of the Text, and how it's necessary for all, of all Conditions and Degrees, by whichsoever of its handles men please to hold it.
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§ 5. But being seriously desirous to speak as usefully as I can, and that within the Time allow'd, I am to take and give notice of three sorts of Libertines in these our days, who either have wilfully transcrib'd, or else have stumbl'd accidentally upon some of the worst of Haeresies in the Primitive Times;
§ 5. But being seriously desirous to speak as usefully as I can, and that within the Time allowed, I am to take and give notice of three sorts of Libertines in these our days, who either have wilfully transcribed, or Else have stumbled accidentally upon Some of the worst of Heresies in the Primitive Times;
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Others are of opinion, that though they can commit Sin, God cannot see it in his Elect. And This expresly was the Haeresie of Marcus, who taught the poor and rich Women whom he debauch'd and made His, that they might fearlesly and freely be as voluptuous as they pleas'd, because by vertue of their Redemption they were NONLATINALPHABET, at once inapprehensible and invisible to the Judge.
Others Are of opinion, that though they can commit since, God cannot see it in his Elect. And This expressly was the Heresy of Marcus, who taught the poor and rich Women whom he debauched and made His, that they might fearlessly and freely be as voluptuous as they pleased, Because by virtue of their Redemption they were, At once inapprehensible and invisible to the Judge.
and that they are so sure-footed, that though they slip never so grosly, or stumble never so often, yet for all That they can never fall, not only not finally, but but not so much as for a Time. And This expresly was the Haeresie of Jovinian, (which S. Jerome in a whole Book has very effectually confuted,) that They who once have been regenerate in the Laver of Baptism, cannot be tempted by the Devil,
and that they Are so sure-footed, that though they slip never so grossly, or Stumble never so often, yet for all That they can never fallen, not only not finally, but but not so much as for a Time. And This expressly was the Heresy of Jovinian, (which S. Jerome in a Whole Book has very effectually confuted,) that They who once have been regenerate in the Laver of Baptism, cannot be tempted by the devil,
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What the Malignity of it is, and to how deep a degree of Wickedness 'tis apt at least in its nature to betray them that own it, They Themselves have best told us by This Similitude, That as a Mass of pure Gold in the foulest Dirt does not lose so much as its beauty, much less its nature,
What the Malignity of it is, and to how deep a degree of Wickedness it's apt At least in its nature to betray them that own it, They Themselves have best told us by This Similitude, That as a Mass of pure Gold in the Foulest Dirt does not loose so much as its beauty, much less its nature,
§ 6. Now that other mens Dangers may be employ'd to keep us safe, and that other mens real Miseries may be improv'd to our being Happy, we must convince our selves throughly of the Truth of this Doctrin, which in my Text is most clearly and unavoidably imply'd;
§ 6. Now that other men's Dangers may be employed to keep us safe, and that other men's real Misery's may be improved to our being Happy, we must convince our selves thoroughly of the Truth of this Doctrine, which in my Text is most clearly and avoidable implied;
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To wit, that He who now stands in a Christian State, of Repentance, and Conversion, and a blotting out of Sins, (which is Justification, ) may possibly fall into a dangerous yea and a damnable Condition,
To wit, that He who now Stands in a Christian State, of Repentance, and Conversion, and a blotting out of Sins, (which is Justification,) may possibly fallen into a dangerous yea and a damnable Condition,
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And here I cannot but be sorry, that so clear a Text as This should stand in need of any Sermon to give it Evidence. That our Apostle 's Exhortation should be so little argumentative in some mens minds, that we must light up our Candles to shew his Sun. I much admire that those Libertines, who think they stand in no need of this holy Caveat, are not sufficiently convinc'd by their own Experience, that since their having been regenerate in the Sacrament of Baptism, which is (no less than Circumcision ) a Seal of the righteousness of Faith, they have faln into deadly and wasting Sins. Lord!
And Here I cannot but be sorry, that so clear a Text as This should stand in need of any Sermon to give it Evidence. That our Apostle is Exhortation should be so little argumentative in Some men's minds, that we must Light up our Candles to show his Sun. I much admire that those Libertines, who think they stand in no need of this holy Caveat, Are not sufficiently convinced by their own Experience, that since their having been regenerate in the Sacrament of Baptism, which is (no less than Circumcision) a Seal of the righteousness of Faith, they have fallen into deadly and wasting Sins. Lord!
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how many Sons and Daughters of our one Common Mother, the Church of England, have renounced the very Baptism, by which alone they were Christianiz'd, have abandon'd the House of Prayer, and in it the Lord's Table, and on it the outward Sign of invisible Grace? have fallen away before our faces into the scandalous commissions of Schism and Haeresie? have turn'd apostates from the Faith which was once deliver'd unto the Saints? have indulgently marched on in the ways of Corah, in the Sins of Sacrilege, and Rebellion, and still are snoring in the Impieties of being heady, high-minded, Despisers of Dominion, and Evil speakers of Dignities, ever Opposers of Authority ordain'd by God, which is to be a worse Thing than a Common Drunkard?
how many Sons and Daughters of our one Common Mother, the Church of England, have renounced the very Baptism, by which alone they were Christianized, have abandoned the House of Prayer, and in it the Lord's Table, and on it the outward Signen of invisible Grace? have fallen away before our faces into the scandalous commissions of Schism and Heresy? have turned apostates from the Faith which was once Delivered unto the Saints? have indulgently marched on in the ways of Corah, in the Sins of Sacrilege, and Rebellion, and still Are snoring in the Impieties of being heady, High-minded, Despisers of Dominion, and Evil Speakers of Dignities, ever Opposers of authority ordained by God, which is to be a Worse Thing than a Common Drunkard?
§ 7. How many Examples are there in Scripture of final Apostasie from Grace, or from a State of Regeneration, enough to dit the widest Mouth of the daring'st Gnostick? How many of God's peculiar people under the Law, did fall away from their acknowledgment of the onely true God, into the worst of all Sins, which is Idolatry, and into the worst of all Idolatries, which is the worshipping of Devils, and into the worst of that worst too, not by offering their Sheep and Oxen, but their own Sons, and their own Daughters unto Devils? How did the faithfull City become an Harlot? how did her Silver become arrant Dross? She was once full of Judgment; Righteousness lodged in her, but now Murtherers.
§ 7. How many Examples Are there in Scripture of final Apostasy from Grace, or from a State of Regeneration, enough to dit the Widest Mouth of the daringest Gnostic? How many of God's peculiar people under the Law, did fallen away from their acknowledgment of the only true God, into the worst of all Sins, which is Idolatry, and into the worst of all Idolatries, which is the worshipping of Devils, and into the worst of that worst too, not by offering their Sheep and Oxen, but their own Sons, and their own Daughters unto Devils? How did the faithful city become an Harlot? how did her Silver become arrant Dross? She was once full of Judgement; Righteousness lodged in her, but now Murderers.
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Be astonished, O ye Heavens, at this, and be horribly afraid, (as God himself spake by the Prophet Jeremy, ) for my People have committed two evils, forsaken me the fountain of living waters,
Be astonished, Oh you Heavens, At this, and be horribly afraid, (as God himself spoke by the Prophet Jeremiah,) for my People have committed two evils, forsaken me the fountain of living waters,
How then art thou turned into the degenerate Plant of a strange Vine unto me? Nor is it onely under the Legal, but under the Gospel Dispensation, that many begin to build well on a good foundation, but do not finish. Many end in the flesh, who began in the Spirit; and Many are called, but few are chosen.
How then art thou turned into the degenerate Plant of a strange Vine unto me? Nor is it only under the Legal, but under the Gospel Dispensation, that many begin to built well on a good Foundation, but do not finish. Many end in the Flesh, who began in the Spirit; and Many Are called, but few Are chosen.
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Many are sanctified, but few are sav'd. Many are justified for a time, but very few in comparison do persevere unto the End. That saying of our Saviour Matth. 24. 12, 13. [ The love of many shall wax cold,
Many Are sanctified, but few Are saved. Many Are justified for a time, but very few in comparison do persevere unto the End. That saying of our Saviour Matthew 24. 12, 13. [ The love of many shall wax cold,
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They shall depart (saith the English,) NONLATINALPHABET) (saith the Greek,) They shall apostatize from the Faith of Christ. A very evident opposition unto final perseverance, in Both those Places;
They shall depart (Says the English,)) (Says the Greek,) They shall apostatise from the Faith of christ. A very evident opposition unto final perseverance, in Both those Places;
and 'tis as evident that the Apostasie there prophesied of, is from a State of Sanctification. For the Love waxing cold, and the Faith departed from, (That expressed by our Saviour, and This by our Apostle, ) are the same in both Texts, in which they ought to have persever'd. So again in the first Chapter of the same Epistle to Timothy, S. Paul exhorts him to hold fast faith, and a good Conscience, which some (says He) having put away, concerning Faith have made shipwrack.
and it's as evident that the Apostasy there prophesied of, is from a State of Sanctification. For the Love waxing cold, and the Faith departed from, (That expressed by our Saviour, and This by our Apostle,) Are the same in both Texts, in which they ought to have persevered. So again in the First Chapter of the same Epistle to Timothy, S. Paul exhorts him to hold fast faith, and a good Conscience, which Some (Says He) having put away, Concerning Faith have made shipwreck.
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clearly spoken of a Reprobate who had formerly been in Christ, but abideth not in him, and was therefore cast forth as a wither'd branch. A Text to which our Apostle in probability does allude, where he tells us of certain Branches broken off, from The Olive Tree, though once partakers of the Root and Fatness of it;
clearly spoken of a Reprobate who had formerly been in christ, but Abideth not in him, and was Therefore cast forth as a withered branch. A Text to which our Apostle in probability does allude, where he tells us of certain Branches broken off, from The Olive Tree, though once partakers of the Root and Fatness of it;
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and They be also broken off, who are grafted in. There are that hear the word of God, and receive it with Joy, and indure for a while in that good Course,
and They be also broken off, who Are grafted in. There Are that hear the word of God, and receive it with Joy, and endure for a while in that good Course,
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Some have erred from the Faith through the Love of money, saith S. Paul to his Son Timothy; and in the Eighteenth of S. Matthew, the Servant forgiven, v. 32. was yet condemn'd, v. 35. The same is signified by the Parable of an unclean Spirit cast out by Repentance, or regeneration,
some have erred from the Faith through the Love of money, Says S. Paul to his Son Timothy; and in the Eighteenth of S. Matthew, the Servant forgiven, v. 32. was yet condemned, v. 35. The same is signified by the Parable of an unclean Spirit cast out by Repentance, or regeneration,
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whilst he tells us of some, so intangled and overcome by those pollutions of the world which before they had escap'd, as that their later end was very much worse then their beginning. Again 'tis said by the same Apostle, in the Chapter going before, that He who lacketh those things by which he is to make his Election sure, has forgotten that he was purged from his old Sins, that is to say, that he was regenerate.
while he tells us of Some, so entangled and overcome by those pollutions of the world which before they had escaped, as that their later end was very much Worse then their beginning. Again it's said by the same Apostle, in the Chapter going before, that He who lacketh those things by which he is to make his Election sure, has forgotten that he was purged from his old Sins, that is to say, that he was regenerate.
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§ 8. Whosoever is not satisfied with what I have hitherto alledg'd out of holy writ, let him tell me what he thinks of That unpardonable Sin, The Sin against the Holy Ghost.
§ 8. Whosoever is not satisfied with what I have hitherto alleged out of holy writ, let him tell me what he thinks of That unpardonable since, The since against the Holy Ghost.
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Let him say whether that Sin can ever be possibly committed, unless by one who was once enlightned, and had tasted of the heavenly Gift, had been made a partaker of the Holy Ghost,
Let him say whither that since can ever be possibly committed, unless by one who was once enlightened, and had tasted of the heavenly Gift, had been made a partaker of the Holy Ghost,
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Let him weigh the fourth Verse, and compare it with the Sixth of the Sixth Chapter to the Hebrews, and Both together with the Comment of learned Calvin thereupon,
Let him weigh the fourth Verse, and compare it with the Sixth of the Sixth Chapter to the Hebrews, and Both together with the Comment of learned calvin thereupon,
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if he will not trust That of our most learned Dr. Hammond. Let him consider if 'tis not possible for such a man to fall away who is so enlightned; and if 'tis not impossible for such a man falling away from such a Station and State of Grace, to be renew'd again unto repentance. But above all let him consider the NONLATINALPHABET in the sixth verse of That Chapter, which signifies expresly a second regeneration,
if he will not trust That of our most learned Dr. Hammond. Let him Consider if it's not possible for such a man to fallen away who is so enlightened; and if it's not impossible for such a man falling away from such a Station and State of Grace, to be renewed again unto Repentance. But above all let him Consider the in the sixth verse of That Chapter, which signifies expressly a second regeneration,
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and every second implies a first. The Apostle does not say barely, it is impossible to renew them (if such as they fall away,) but that 'tis impossible to renew them again; clearly intimating unto us these two Illations:
and every second Implies a First. The Apostle does not say barely, it is impossible to renew them (if such as they fallen away,) but that it's impossible to renew them again; clearly intimating unto us these two Illations:
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§ 9. Being about to carry my proof from Ʋniversals to Individuals, I shall not instance in Saul, with S. Cyprian and S. Austin; much less in Ahab, with S. Jerom and S. Chrysostom; much less yet in Cain and Esau; nor yet in Alexander, and Demas, Philetus, and Hymenaeus, Phygellus and Hermogenes, who were Deserters of Christ in his Apostles, Wasters of Conscience, and Shipwrackers of Faith; I shall not instance in Dorotheus who fell away to serve Idols at Thessalonica; nor yet in Nicolaus, who,
§ 9. Being about to carry my proof from Ʋniversals to Individuals, I shall not instance in Saul, with S. Cyprian and S. Austin; much less in Ahab, with S. Jerome and S. Chrysostom; much less yet in Cain and Esau; nor yet in Alexander, and Demas, Philetus, and Hymenaeus, Phygellus and Hermogenes, who were Deserters of christ in his Apostles, Wasters of Conscience, and Shipwrackers of Faith; I shall not instance in Dorotheus who fell away to serve Idols At Thessalonica; nor yet in Nicolaus, who,
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though one of the seven Deacons, was yet the Author of that old Haeresie which carries the Name of The Nicolaitans; much less shall I instance in the most excellent of the Haeresiarchs, Nestorius, Photinus, Apollinaris, and Pelagius; (for these last may be the subjects of great Dispute;
though one of the seven Deacons, was yet the Author of that old Heresy which carries the Name of The Nicolaitans; much less shall I instance in the most excellent of the Heresiarchs, Nestorius, Photinus, Apollinaris, and Pelagius; (for these last may be the subject's of great Dispute;
and whatsoever may be true in the Judgment of Faith, yet the Judgment of Charity forbids me to affirm that These did finally fall away:) But of Judas I suppose there is no Dispute.
and whatsoever may be true in the Judgement of Faith, yet the Judgement of Charity forbids me to affirm that These did finally fallen away:) But of Judas I suppose there is no Dispute.
For He was chosen by Christ as one of the Twelve select Apostles, Joh. 6. 70. and is said to have been given by God the Father to God The Son, whose word he kept for some time, Joh. 17. 6. and was justified by Faith, v. 8. prayed for by Christ, not as one of the World, but as His peculiar, v. 9. He confess'd and taught Christ, and did Miracles in his Name, Matth. 10. 5, 7, 8. He was one of Christ 's Sheep, v. 16. had been grafted into Christ, Joh. 15. 2. notwithstanding all which, he did not onely fall from, but betray his Master, hang'd himself as a man Lost, and is call'd by our Lord expresly, NONLATINALPHABET, The Son of Perdition.
For He was chosen by christ as one of the Twelve select Apostles, John 6. 70. and is said to have been given by God the Father to God The Son, whose word he kept for Some time, John 17. 6. and was justified by Faith, v. 8. prayed for by christ, not as one of the World, but as His peculiar, v. 9. He confessed and taught christ, and did Miracles in his Name, Matthew 10. 5, 7, 8. He was one of christ is Sheep, v. 16. had been grafted into christ, John 15. 2. notwithstanding all which, he did not only fallen from, but betray his Master, hanged himself as a man Lost, and is called by our Lord expressly,, The Son of Perdition.
I am so very far from That, that I affirm it to be impossible, and to imply a Contradiction. For They and They onely are God's Elect, who do finally persevere in a Christian Course;
I am so very Far from That, that I affirm it to be impossible, and to imply a Contradiction. For They and They only Are God's Elect, who do finally persevere in a Christian Course;
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who being delivered out of the hands of their Enemies, do not onely serve God in holiness and righteousness, (for so do many that are called, and are not chosen, ) but they serve him in Both together All the days of their Lives;
who being Delivered out of the hands of their Enemies, do not only serve God in holiness and righteousness, (for so do many that Are called, and Are not chosen,) but they serve him in Both together All the days of their Lives;
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as Zachary goes on in his Benedictus. We must therefore so distinguish in our Discourse of this subject between The Regenerate and The Elect, as still to carry in our minds as well their Difference as their Agreement. In This they agree, that all The Elect are still Regenerate; In This they differ, that all The Regenerate are not Elect. The former may and do often, the later cannot fall finally from Grace.
as Zachary Goes on in his Benedictus. We must Therefore so distinguish in our Discourse of this Subject between The Regenerate and The Elect, as still to carry in our minds as well their Difference as their Agreement. In This they agree, that all The Elect Are still Regenerate; In This they differ, that all The Regenerate Are not Elect. The former may and do often, the later cannot fallen finally from Grace.
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And yet even of These I am to say in the second place, that they fall totally, and for a Time, many of them, and of the Best too. Not onely Solomon, and Aaron, and David himself in the Old Testament, but all the Apostles in the New, and S. Peter above them all, are uncontrouble Examples of This sad Truth;
And yet even of These I am to say in the second place, that they fallen totally, and for a Time, many of them, and of the Best too. Not only Solomon, and Aaron, and David himself in the Old Testament, but all the Apostles in the New, and S. Peter above them all, Are uncontrouble Examples of This sad Truth;
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if Idolatry, and Adultery, and wilfull Murther, if Lying, and Cursing, and wilfull Perjury, and a repeated abjuration of Jesus Christ, are Sins inconsistent with saving Grace, and the inhabitation of God the Holy Ghost.
if Idolatry, and Adultery, and wilful Murder, if Lying, and Cursing, and wilful Perjury, and a repeated abjuration of jesus christ, Are Sins inconsistent with Saving Grace, and the inhabitation of God the Holy Ghost.
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'Tis true indeed that The Elect who fall away for a time into Deadly Sins, and so by consequence, whilst impenitent, into a State of Damnation, cannot possibly die 'till they have repented;
It's true indeed that The Elect who fallen away for a time into Deadly Sins, and so by consequence, while impenitent, into a State of Damnation, cannot possibly die till they have repented;
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because they have This Seal upon them, The Lord knoweth them that are His. But This which is offer'd as an Answer to what I say, is an irrefragable Argument to evince the Truth of it. For if David ( for example) could not die till he repented, it is for this reason onely, that he could not be sav'd without Repentance;
Because they have This Seal upon them, The Lord Knoweth them that Are His. But This which is offered as an Answer to what I say, is an irrefragable Argument to evince the Truth of it. For if David (for Exampl) could not die till he repented, it is for this reason only, that he could not be saved without Repentance;
Saving Grace and Impenitence cannot simul & semel be in one and the same Man. 'Tis the Condition of the great and precious promises in the Gospel, and in effect the whole Covenant 'twixt God and Man, that all shall be saved with repentance, and None without it. Hear ye me, Asa,
Saving Grace and Impenitence cannot simul & semel be in one and the same Man. It's the Condition of the great and precious promises in the Gospel, and in Effect the Whole Covenant betwixt God and Man, that all shall be saved with Repentance, and None without it. Hear you me, Asa,
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Plainly intimating in This, what is taken for granted in the very next verse, that from the same kind of Faith by which it is said the Just shall live, there were some in the best of Times who drew back unto Perdition. Heb. 10. 39. § 11. What now is the Advantage we are to make of all This? and what the Lesson, which all these Scriptures are apt to teach us? Truly the lesson is plainly This:
Plainly intimating in This, what is taken for granted in the very next verse, that from the same kind of Faith by which it is said the Just shall live, there were Some in the best of Times who drew back unto Perdition. Hebrew 10. 39. § 11. What now is the Advantage we Are to make of all This? and what the lesson, which all these Scriptures Are apt to teach us? Truly the Lesson is plainly This:
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That if the End of our Prayers, if the End of our Hopes, the End of all our Endeavours is but Conditional, and All the Promises of the Gospel are made unto us with an [ If we do so and so, ] we must not now boast of our being Christians, as the Hebrews once did of their being Israelities. We must not glory in our being the younger Brethren or Members of Jesus Christ, as They in their being the Seed of Abraham. We must not pride it in the Church, as They did commonly in the Temple. Nor insult over the Jews, as They did foolishly over the Gentiles. For if God spared not Them who were the natural Branches, We must also take heed, lest he also spare not us.
That if the End of our Prayers, if the End of our Hope's, the End of all our Endeavours is but Conditional, and All the Promises of the Gospel Are made unto us with an [ If we do so and so, ] we must not now boast of our being Christians, as the Hebrews once did of their being Israelites. We must not glory in our being the younger Brothers or Members of jesus christ, as They in their being the Seed of Abraham. We must not pride it in the Church, as They did commonly in the Temple. Nor insult over the jews, as They did foolishly over the Gentiles. For if God spared not Them who were the natural Branches, We must also take heed, lest he also spare not us.
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If They were broken off for their unbelief, and we by Faith are grafted in, the proper use we are to make of the observation, is that we boast not against the Branches;
If They were broken off for their unbelief, and we by Faith Are grafted in, the proper use we Are to make of the observation, is that we boast not against the Branches;
We cannot reasonably desire a clearer State of this matter, than in That whole Passage of the Eleventh Chapter to the Romans. And therefore seeing it is imploy'd by our blessed Lord, that even The Salt of the Earth may lose its Savour, and become good for nothing, but to be utterly cast out, and trodden under foot;
We cannot reasonably desire a clearer State of this matter, than in That Whole Passage of the Eleventh Chapter to the Romans. And Therefore seeing it is employed by our blessed Lord, that even The Salt of the Earth may loose its Savour, and become good for nothing, but to be utterly cast out, and trodden under foot;
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If God was so provoked by the Children of Israel, (to whom the Conditional Promise was made) that he swore in his Wrath, they should not enter into his Rest, because they fail'd of the Condition on which the promise was made;
If God was so provoked by the Children of Israel, (to whom the Conditional Promise was made) that he swore in his Wrath, they should not enter into his Rest, Because they failed of the Condition on which the promise was made;
Then I may sure without Praesumption draw the very same Ʋse from That tremendous matter of Fact, which the Inspired Writer makes in the very next Verse, Take heed, Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Then I may sure without Presumption draw the very same Ʋse from That tremendous matter of Fact, which the Inspired Writer makes in the very next Verse, Take heed, Brothers, lest there be in any of you an evil heart of unbelief, in departing from the living God.
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But exhort one another daily whilst it is call'd, To Day, lest any of you be hardened through the deceiptfulness of Sin. And again, Let us fear (saith the same Apostle) lest a Promise being left us of entring into his Rest, any of you should seem to come short of it, or NONLATINALPHABET, to come behind it. I may sure without arrogance exhort the Best of my Hearers, much more my self,
But exhort one Another daily while it is called, To Day, lest any of you be hardened through the deceiptfulness of Sin. And again, Let us Fear (Says the same Apostle) lest a Promise being left us of entering into his Rest, any of you should seem to come short of it, or, to come behind it. I may sure without arrogance exhort the Best of my Hearers, much more my self,
For as The Spirit of Truth makes none Infallible upon Earth, so The Spirit of Holiness makes none impeccable, none incapable of falling into any Deadly Sin, or a Sin unto Death. The reason is,
For as The Spirit of Truth makes none Infallible upon Earth, so The Spirit of Holiness makes none impeccable, none incapable of falling into any Deadly since, or a since unto Death. The reason is,
because the workings of The Spirit are onely congruous, and sufficient upon voluntary Agents, never compulsive, and irresistible. From whence it follows that The Degrees of Grace and Truth in several persons, are not at all from God's Omnipotence as it is such, or from his over-ruling Providence as over-ruling, (for Then there could not be possibly such a variety of Degrees; All persons Then must have been equally good,
Because the workings of The Spirit Are only congruous, and sufficient upon voluntary Agents, never compulsive, and irresistible. From whence it follows that The Degrees of Grace and Truth in several Persons, Are not At all from God's Omnipotence as it is such, or from his overruling Providence as overruling, (for Then there could not be possibly such a variety of Degrees; All Persons Then must have been equally good,
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and onely good in perfection;) But partly from the different Dispositions, and Behaviours, and Negotiations of the Subjects with the Talents of Grace committed to them, (which some are for imploying, and some for wrapping in a Nepkin, as our Lord in his Parable was pleas'd to make it plain to us,) and partly from the Measures of The Spirit's Communication: which to some, is much more; to others, less; to none, irresistable; to all, sufficient. How very many there are that fall from that Faith and Patience, which in Job were two Rocks, which nothing was strong enough to shake, much less to shatter, (and yet the Grace of God in Him was never cogent, ) but being well rooted, and very well cultivated besides, by daily exercises of Piety,
and only good in perfection;) But partly from the different Dispositions, and Behaviours, and Negotiations of the Subject's with the Talents of Grace committed to them, (which Some Are for employing, and Some for wrapping in a Nepkin, as our Lord in his Parable was pleased to make it plain to us,) and partly from the Measures of The Spirit's Communication: which to Some, is much more; to Others, less; to none, irresistible; to all, sufficient. How very many there Are that fallen from that Faith and Patience, which in Job were two Rocks, which nothing was strong enough to shake, much less to shatter, (and yet the Grace of God in Him was never cogent,) but being well rooted, and very well cultivated beside, by daily exercises of Piety,
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how many there are that fall from their several Graces, that idly waste, and mispend, or wilfull squander away their Talents, I have hazarded your patience in making it plainer than there was need;
how many there Are that fallen from their several Graces, that idly waste, and misspend, or wilful squander away their Talents, I have hazarded your patience in making it plainer than there was need;
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by which excess if I have err'd, I am the rather to be forgiven, because it has proceeded from the sincerity of my Desire, to beget in such as stand, a taking great heed that they do not fall.
by which excess if I have erred, I am the rather to be forgiven, Because it has proceeded from the sincerity of my Desire, to beget in such as stand, a taking great heed that they do not fallen.
And that our Adversary The Devil may never find Ʋs, as the Messengers of the Danites found Them of Laish, dwelling careless, and secure, after the manner of the Zidonians, and void of Business; Let it be our prime Business, from this day forewards and for ever, not onely to watch and pray lest we enter into Temptation,
And that our Adversary The devil may never find Ʋs, as the Messengers of the Danites found Them of Laish, Dwelling careless, and secure, After the manner of the Zidonians, and void of Business; Let it be our prime Business, from this day forewards and for ever, not only to watch and pray lest we enter into Temptation,
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The chiefest Ends of it are the Glory of God, and our own Salvation. Its chiefest Objects are the Evils of Sin and Punishment; the Work itself, and the Wages of it.
The chiefest Ends of it Are the Glory of God, and our own Salvation. Its chiefest Objects Are the Evils of since and Punishment; the Work itself, and the Wages of it.
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But in calling these The Chief, I do imply there are many more. Even as many as there are Dangers wherewith we are every day beset; and whereof in this Text we are advised to take heed.
But in calling these The Chief, I do imply there Are many more. Even as many as there Are Dangers wherewith we Are every day beset; and whereof in this Text we Are advised to take heed.
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§ 13. We have but one way to stand, But to fall, a Thousand. Fall we may by our Enemies, which ( without and within us) are not easily to be numbred.
§ 13. We have but one Way to stand, But to fallen, a Thousand. Fallen we may by our Enemies, which (without and within us) Are not Easily to be numbered.
Those within us, in our Bosom, are still the worst, because the nearest, and least suspected; and then most hurtfull, when most Belov'd. The worst without us are our Advancements to Wealth and Honour,
Those within us, in our Bosom, Are still the worst, Because the nearest, and least suspected; and then most hurtful, when most beloved. The worst without us Are our Advancements to Wealth and Honour,
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because they are apter than any other, first to lift up our heads, then to trip up our heeles, and to throw us down. Many stand, when at the lowest, stout and stedfast in the Faith, (as S. Peter speaks,) who being drunk with Prosperity, do quickly stagger. And then how easily do they fall, Even at every little thrust of Applause, or Plenty? Yea we may fall, without a Thrust, by the bare Treachery of the Ground upon which we stand. Some Parts of it being too slippery, and some too high, and very dangerous are the blocks which are laid in others. Now 'tis plain the more slippery the places are we stand in, by so much the apter we are to fall.
Because they Are apter than any other, First to lift up our Heads, then to trip up our heals, and to throw us down. Many stand, when At the lowest, stout and steadfast in the Faith, (as S. Peter speaks,) who being drunk with Prosperity, do quickly stagger. And then how Easily do they fallen, Even At every little thrust of Applause, or Plenty? Yea we may fallen, without a Thrust, by the bore Treachery of the Ground upon which we stand. some Parts of it being too slippery, and Some too high, and very dangerous Are the blocks which Are laid in Others. Now it's plain the more slippery the places Are we stand in, by so much the apter we Are to fallen.
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But what the stumbling-blocks are which are laid in our way by some false Teachers, (besides those few already mention'd) and at which if we stumble, 'twill be impossible not to fall, deserves a larger Examination than can be made at this Time, and perhaps a more Polemical than can belong to this Place. In the mean time 'tis certain, that in proportion to the dangers there are of falling, the general Caveat of my Text does extend it self.
But what the stumbling-blocks Are which Are laid in our Way by Some false Teachers, (beside those few already mentioned) and At which if we Stumble, it'll be impossible not to fallen, deserves a larger Examination than can be made At this Time, and perhaps a more Polemical than can belong to this Place. In the mean time it's certain, that in proportion to the dangers there Are of falling, the general Caveat of my Text does extend it self.
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Take we heed lest we fall for want of any of those things, which are conducible to our Station and state of Grace. Either for want of that Knowledge of things Essential to Religion, which is requir'd; or for want of that Zeal which is according unto Knowledge; or for want of that Consideration we ought to have, of what we know well enough does concern us neerly;
Take we heed lest we fallen for want of any of those things, which Are conducible to our Station and state of Grace. Either for want of that Knowledge of things Essential to Religion, which is required; or for want of that Zeal which is according unto Knowledge; or for want of that Consideration we ought to have, of what we know well enough does concern us nearly;
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For the abusing of his mercy does more than any other baseness, incense his Justice. A Fear of falling from his grace, and by consequence out of his favour, and by consequence into his wrath and his sore displeasure.
For the abusing of his mercy does more than any other baseness, incense his justice. A fear of falling from his grace, and by consequence out of his favour, and by consequence into his wrath and his soar displeasure.
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§ 14. Amidst our several ways of falling, we have but one to stand firm, however diversly expressed in holy Writ. I mean the congruous Assistance of God's free Grace,
§ 14. Amid our several ways of falling, we have but one to stand firm, however diversely expressed in holy Writ. I mean the congruous Assistance of God's free Grace,
All the use S. Peter makes of his Apostasie from Christ for a little time, is to put in a Caveat for Himself and Us too, not to fall from our own stedfastness;
All the use S. Peter makes of his Apostasy from christ for a little time, is to put in a Caveat for Himself and Us too, not to fallen from our own steadfastness;
All the use S. Paul makes of the Doctrine he had taught of a Resurrection, is to be stedfast, and unmoveable; and the effectual way to that, is always to abound in the work of the Lord.
All the use S. Paul makes of the Doctrine he had taught of a Resurrection, is to be steadfast, and Unmovable; and the effectual Way to that, is always to abound in the work of the Lord.
So again we may infer from his Epistle to the Ephesians, The onely way for us Impotent and Silly men, to be able to stand against the wiles of the Devil, is to put upon our selves the whole Armour of God.
So again we may infer from his Epistle to the Ephesians, The only Way for us Impotent and Silly men, to be able to stand against the wiles of the devil, is to put upon our selves the Whole Armour of God.
No not so much as Inclination to any thing that is Good. No not so much as Aversation from any thing that is Evil. That our Destruction [ if it happens ] is of our selves; But all our sufficiency of him alone, who stiles himself by way of Eminence, the All-sufficient. And hereunto we are to add this most pertinent supplication, (which must be fervent and without ceasing, ) that he will be pleas'd to work in us both to will and to do of his good pleasure, that so (having him for our Coadjutor in the language of our Apostle) we may work out our Salvation with fear and trembling.
No not so much as Inclination to any thing that is Good. No not so much as Aversation from any thing that is Evil. That our Destruction [ if it happens ] is of our selves; But all our sufficiency of him alone, who stile himself by Way of Eminence, the All-sufficient. And hereunto we Are to add this most pertinent supplication, (which must be fervent and without ceasing,) that he will be pleased to work in us both to will and to do of his good pleasure, that so (having him for our Coadjutor in the language of our Apostle) we may work out our Salvation with Fear and trembling.
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§ 1. AS there are but two Ends at which our Studies are to be levell'd, (let our Parts and our Learning be what they will,) to wit, a Rectitude in our Knowledge, and an Exactness in our Religion; (the first of which is still subservient and has a Tendency to the second; ) so there are but Two things in which This Second does chiefly stand;
§ 1. AS there Are but two Ends At which our Studies Are to be leveled, (let our Parts and our Learning be what they will,) to wit, a Rectitude in our Knowledge, and an Exactness in our Religion; (the First of which is still subservient and has a Tendency to the second;) so there Are but Two things in which This Second does chiefly stand;
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to wit, a Rectitude of Faith, and the Truth of Practice. The Former does consist in the Belief of two Things too, to wit, That God was in Christ reconciling the world unto himself, And, as such, 〈 ◊ 〉 the Rewarder of Them that diligently seek him.
to wit, a Rectitude of Faith, and the Truth of Practice. The Former does consist in the Belief of two Things too, to wit, That God was in christ reconciling the world unto himself, And, as such, 〈 ◊ 〉 the Rewarder of Them that diligently seek him.
Nor can we doubt whether in These consists the substance of our Religion, because besides that out of These our several Duties may be deduc'd by the light of Reason, we have Authority also of Scripture (to wit, S. Paul and S. James ) to assure us of it.
Nor can we doubt whither in These consists the substance of our Religion, Because beside that out of These our several Duties may be deduced by the Light of Reason, we have authority also of Scripture (to wit, S. Paul and S. James) to assure us of it.
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and School-Divines, a world of Fathers, and of Councils, and Ecclesiastical Historians, and an hundred other Instruments for the completing of a Christian, (however necessary they are for the accomplishment of a Divine ) whilst Christianity in it self is a thing so easie, and may easily be held in so little Room? Had it been suffer'd to abide within its primitive Simplicity, in but few and plain Precepts for Life and Practice, as well as in few and plain Aphorisms for Faith and Doctrin; the Yoke of Christ had still been easie, and his Burthen had still been light, and little Children had still been qualified for a Discipleship under Christ, which yet is now made too difficult for some of the subtil'st and the learnedst of all our Jesuiticall and Sorbon Doctors. Nothing has certainly been so mischievous to the true Body of Religion, as the making so many Mysteries where God was pleas'd to have so few; vexing the Articles of our Faith with curious Quaestions, and Disputes, and a large Catalogue of Additions, (as for example in the Creed of Pope Pius Quartus, ) most obstructive to the Ʋnity and Peace of Christians.
and School divines, a world of Father's, and of Councils, and Ecclesiastical Historians, and an hundred other Instruments for the completing of a Christian, (however necessary they Are for the accomplishment of a Divine) while Christianity in it self is a thing so easy, and may Easily be held in so little Room? Had it been suffered to abide within its primitive Simplicity, in but few and plain Precepts for Life and Practice, as well as in few and plain Aphorisms for Faith and Doctrine; the Yoke of christ had still been easy, and his Burden had still been Light, and little Children had still been qualified for a Discipleship under christ, which yet is now made too difficult for Some of the subtlest and the Learnedest of all our Jesuitical and Sorbonne Doctors. Nothing has Certainly been so mischievous to the true Body of Religion, as the making so many Mysteres where God was pleased to have so few; vexing the Articles of our Faith with curious Questions, and Disputes, and a large Catalogue of Additions, (as for Exampl in the Creed of Pope Pius Quartus,) most obstructive to the Ʋnity and Peace of Christians.
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So that by accident at least, and through the Lust of her several Lovers, (I mean the Avarice of some, and the Pride of others, ) the charming Beauty of Religion has contributed too much to the Ruin of her.
So that by accident At least, and through the Lust of her several Lovers, (I mean the Avarice of Some, and the Pride of Others,) the charming Beauty of Religion has contributed too much to the Ruin of her.
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She having been courted as unhappily, as Plutarch 's fair Arisloclea; who was so plucked at by the Rivalry of Calisthenes and Strato, and by the Partizans of them Both;
She having been courted as unhappily, as Plutarch is fair Arisloclea; who was so plucked At by the Rivalry of Calisthenes and Strato, and by the Partisans of them Both;
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And that without our Indeavours of living up to such Knowledge, All our learning will but light us into the Territories of Darkness; Little or Nothing will be got by our most plausible Attainments, besides the Meagre Satisfaction of going learnedly to Hell, and the Priviledge to be beaten with many stripes, whilst the more ignorant Transgressor must be contented with a few; I cannot think of a fitter Text for the giving advantage to my Design of setting up the most Ʋsefull and Real learning, in the place of That learning wherewith the Devil is oft adorn'd, (to use the words of S. Jerome touching the Excellence of Pelagius, ) than this important Exhortative of our learned Author to the Hebrews; recommending to them the Study of Peace and Holiness, as That on which there dependeth (as it is followed, or despis'd, ) an unspeakable Proportion of Bliss, or Misery. These are the Sciences, and the Arts, which will make us wise unto Salvation. We are to ballance all our Knowledge with these two Weights, whereby to preserve it from puffing up. These are to take up our Meditations; on These our Souls are to be fixt. These are the Beauties we are to court, with the greatest Love. These the Riches we are to covet, with greatest Avarice. These the Dignities to be sought for, not onely with the greatest,
And that without our Endeavours of living up to such Knowledge, All our learning will but Light us into the Territories of Darkness; Little or Nothing will be god by our most plausible Attainments, beside the Meager Satisfaction of going learnedly to Hell, and the Privilege to be beaten with many stripes, while the more ignorant Transgressor must be contented with a few; I cannot think of a fitter Text for the giving advantage to my Design of setting up the most Ʋsefull and Real learning, in the place of That learning wherewith the devil is oft adorned, (to use the words of S. Jerome touching the Excellence of Pelagius,) than this important Exhortative of our learned Author to the Hebrews; recommending to them the Study of Peace and Holiness, as That on which there dependeth (as it is followed, or despised,) an unspeakable Proportion of Bliss, or Misery. These Are the Sciences, and the Arts, which will make us wise unto Salvation. We Are to balance all our Knowledge with these two Weights, whereby to preserve it from puffing up. These Are to take up our Meditations; on These our Souls Are to be fixed. These Are the Beauty's we Are to court, with the greatest Love. These the Riches we Are to covet, with greatest Avarice. These the Dignities to be sought for, not only with the greatest,
but best Ambition. And therefore every thing else being laid aside, (at least with a comparative, though not an absolute Neglect,) we are to give our selves wholly to the Study of These Two;
but best Ambition. And Therefore every thing Else being laid aside, (At least with a comparative, though not an absolute Neglect,) we Are to give our selves wholly to the Study of These Two;
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§ 3. Though the Text at first Hearing may seem as easie as it is short, yet there is hardly any thing in it, which stands not in need of an Explication; And The English Translation is so much harder than the Original, as that we cannot reach the One, without recourse unto the other. Follow Peace, saith the English. Pursue it earnestly, saith the Greek. It is not every kind of Following will serve the Turn;
§ 3. Though the Text At First Hearing may seem as easy as it is short, yet there is hardly any thing in it, which Stands not in need of an Explication; And The English translation is so much harder than the Original, as that we cannot reach the One, without recourse unto the other. Follow Peace, Says the English. Pursue it earnestly, Says the Greek. It is not every kind of Following will serve the Turn;
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for 'tis not NONLATINALPHABET, sequimini, but NONLATINALPHABET, persequimini, and we know, The word NONLATINALPHABET has a remarkable Importance, implying Industry, and Eagerness, in seeking That that we desire. NONLATINALPHABET, hunt after Peace. NONLATINALPHABET, run apace after Holiness.
for it's not, Sequimini, but, persequimini, and we know, The word has a remarkable Importance, implying Industry, and Eagerness, in seeking That that we desire., hunt After Peace., run apace After Holiness.
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As if the Apostle should have said, that Peace and Holiness are things to be contended for and Courted, with great Ambition. We must not follow them so, as to come behind them;
As if the Apostle should have said, that Peace and Holiness Are things to be contended for and Courted, with great Ambition. We must not follow them so, as to come behind them;
So as the Racer follows the Prize; or so as the Hound follows the Hare; or so as the man of Contention does greedily follow a suit in Law; or so as S. Paul does elsewhere urge us to follow after Charity. For each of these is Imported by the emphatical word NONLATINALPHABET, implying zeal in our Christian Duties, and Perseverance unto the End.
So as the Racer follows the Prize; or so as the Hound follows the Hare; or so as the man of Contention does greedily follow a suit in Law; or so as S. Paul does elsewhere urge us to follow After Charity. For each of these is Imported by the emphatical word, implying zeal in our Christian Duties, and Perseverance unto the End.
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§ 4. After the Nature of the Act, consider the latitude of the Object. Which though express'd by a Contraction into these two Branches, Peace, and Holiness; yet like a Couple of great Arms, they do imbrace the whole Decalogue, by the large extent of their signification.
§ 4. After the Nature of the Act, Consider the latitude of the Object. Which though expressed by a Contraction into these two Branches, Peace, and Holiness; yet like a Couple of great Arms, they do embrace the Whole Decalogue, by the large extent of their signification.
And thence is said by S. Paul to be the fulfilling of the Law, (taken There is an extended, as Here it is in a stinted sense,) because according to the Rule amongst moral Philosophers, [ NONLATINALPHABET, ] Justice is a NONLATINALPHABET, (as the Eastern Fathers do call the Book of Ecclesiasticus; ) a comprehensive kind of Pandect of all manner of Duties.
And thence is said by S. Paul to be the fulfilling of the Law, (taken There is an extended, as Here it is in a stinted sense,) Because according to the Rule among moral Philosophers, [, ] justice is a, (as the Eastern Father's do call the Book of Ecclesiasticus;) a comprehensive kind of Pandect of all manner of Duties.
For as S. John, in his first Epistle, has reduced all Vices to these three Heads, The Lust of the Flesh, the Lust of the Eye, and the Pride of Life; so S. Paul, speaking to Titus, compriseth all Vertues in this Trichotomy, Living soberly, righteously, and godly in this present World.
For as S. John, in his First Epistle, has reduced all Vices to these three Heads, The Lust of the Flesh, the Lust of the Eye, and the Pride of Life; so S. Paul, speaking to Titus, compriseth all Virtues in this Trichotomy, Living soberly, righteously, and godly in this present World.
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Now to live righteously what is it, but to do justice ▪ unto our Neighbours? What, to live soberly, but to be just unto our selves? (not to abuse our own Persons by any Intemperance or Debauch?) And what, to live Godly, but to deal justly with God himself? (not to rob him of the service, nor to defraud him of the honour that's due unto him?) The first is included in the word Peace, (taken here as it is in a stinted sense,) the second and the third in the word Purification. I say, Purification, because 'tis literally the English ▪ of the Word NONLATINALPHABET, which in our English Translation is render'd Holiness.
Now to live righteously what is it, but to do Justice ▪ unto our Neighbours? What, to live soberly, but to be just unto our selves? (not to abuse our own Persons by any Intemperance or Debauch?) And what, to live Godly, but to deal justly with God himself? (not to rob him of the service, nor to defraud him of the honour that's due unto him?) The First is included in the word Peace, (taken Here as it is in a stinted sense,) the second and the third in the word Purification. I say, Purification, Because it's literally the English ▪ of the Word, which in our English translation is rendered Holiness.
§ 5. And this deserves to be the Subject of a third Consideration. For it is not NONLATINALPHABET, Peace and Purity, which notes the Habit of being Clean; But 'tis NONLATINALPHABET, Peace and Purification,, which notes the continued Act of cleansing. Betwixt which two, there is not onely a very great, but an usefull Difference.
§ 5. And this deserves to be the Subject of a third Consideration. For it is not, Peace and Purity, which notes the Habit of being Clean; But it's, Peace and Purification,, which notes the continued Act of cleansing. Betwixt which two, there is not only a very great, but an useful Difference.
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But as a Pot of boyling water is ever casting up a Foam, until it is purged of all its Filth; so we must daily be casting out somewhat or other which is amiss; ever busie in the work of our Reformation; ever mending, and purging, and purifying our selves.
But as a Pot of boiling water is ever casting up a Foam, until it is purged of all its Filth; so we must daily be casting out somewhat or other which is amiss; ever busy in the work of our Reformation; ever mending, and purging, and purifying our selves.
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We must not content our selves (for shame ) with a stunted Piety, with the Reproach of being Dwarfs in the School of Christ; But grow in Grace (as the Apostle speaks:) Nor must we ever leave growing, until we come to a perfect man. And thus to Peace we are to add Purification.
We must not content our selves (for shame) with a stunted Piety, with the Reproach of being Dwarfs in the School of christ; But grow in Grace (as the Apostle speaks:) Nor must we ever leave growing, until we come to a perfect man. And thus to Peace we Are to add Purification.
For they are not joyn'd with a Disjunctive, (it is not follow Peace or Holiness) as if the one were sufficient without the other; But These Ʋnitedly are the things, which must be prosecuted, and follow'd, with Zeal, and Fervour.
For they Are not joined with a Disjunctive, (it is not follow Peace or Holiness) as if the one were sufficient without the other; But These Ʋnitedly Are the things, which must be prosecuted, and followed, with Zeal, and Fervour.
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§ 6. And then in the fourth place, there is great Reason for it. Because if either of these is wanting, NONLATINALPHABET, No man living shall see the Lord.
§ 6. And then in the fourth place, there is great Reason for it. Because if either of these is wanting,, No man living shall see the Lord.
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Let him be born of Godly Parents, let him be carefully brought up within the Bosom of the Church, let him be Papist, or Puritan, or in the middle of each Extreme, A sober Protestant; let his pretensions be what they will to Regeneration, or Election; yet unless he follows Peace, and Peace with All Men, and Purification as well as Peace,
Let him be born of Godly Parents, let him be carefully brought up within the Bosom of the Church, let him be Papist, or Puritan, or in the middle of each Extreme, A Sobrium Protestant; let his pretensions be what they will to Regeneration, or Election; yet unless he follows Peace, and Peace with All Men, and Purification as well as Peace,
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There are three other Things which will deserve an Explication, but That will best of all be made by way of Answer to three Objections. For a Conquering Truth is much more glorious, than a Truth unexamin'd, or unattempted with opposition.
There Are three other Things which will deserve an Explication, but That will best of all be made by Way of Answer to three Objections. For a Conquering Truth is much more glorious, than a Truth unexamined, or unattempted with opposition.
and Peace with such does seem impossible. And Impossibilium nulla est obligatio. It cannot be necessary to do, what is Impossible to be done. Others are always at war with God by their Impieties, they are NONLATINALPHABET, Inventors of evil Things; nay NONLATINALPHABET, Haters of God; and Peace with such does seem unsafe. For may we be at Peace with them, who will not be at Peace with God? These are They that in Scripture are call'd The World. And know ye not (saith S. James) that the Friendship of the world is Enmity with God? These are they that in Scripture are call'd the Wicked. And there is no Peace saith my God to the wicked. (Isa. 57. 21.) Which though spoken in another, may yet be apply'd in this sense also.
and Peace with such does seem impossible. And Impossibilities nulla est Obligatio. It cannot be necessary to do, what is Impossible to be done. Others Are always At war with God by their Impieties, they Are, Inventors of evil Things; nay, Haters of God; and Peace with such does seem unsafe. For may we be At Peace with them, who will not be At Peace with God? These Are They that in Scripture Are called The World. And know you not (Says S. James) that the Friendship of the world is Enmity with God? These Are they that in Scripture Are called the Wicked. And there is no Peace Says my God to the wicked. (Isaiah 57. 21.) Which though spoken in Another, may yet be applied in this sense also.
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or to bid them God-speed. And as this was the Precept of that Apostle, so according unto this he fram'd his Practice. For with the Heretick Cerinthus he would not be in the same Bath. The Heathen Poet Horace was thus affected in his Vetabo sub iisdem sit trabibus, Fragilemque meeum solvat phaselum.
or to bid them God-speed. And as this was the Precept of that Apostle, so according unto this he framed his Practice. For with the Heretic Cerinthus he would not be in the same Both. The Heathen Poet Horace was thus affected in his Vetabo sub iisdem sit trabibus, Fragilemque meeum solvat Phaselum.
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So said Moses to the Royalists touching the Rebels which then arose against Him and Aaron; Depart from the Tents of these wicked men, and touch nothing of theirs.
So said Moses to the Royalists touching the Rebels which then arose against Him and Aaron; Depart from the Tents of these wicked men, and touch nothing of theirs.
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§ 10. We see the Objection is very specious ▪ But strike one Text against another, (as a flint against steel,) and there will leap from both together both Fire and Light too.
§ 10. We see the Objection is very specious ▪ But strike one Text against Another, (as a flint against steel,) and there will leap from both together both Fire and Light too.
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Whilst we hate the Malefactor, we must have charity for the Man; so as to pity his being sick of habitual Sin, and supplicate God for his Amendment. Follow Peace we must with Them, who fly as fast as we can follow it.
While we hate the Malefactor, we must have charity for the Man; so as to pity his being sick of habitual since, and supplicate God for his Amendment. Follow Peace we must with Them, who fly as fast as we can follow it.
feeding our Enemies when they are hungry, and when they are thirsty giving them Drink. For by so doing, we shall heap (saith the Apostle) Coals of Fire upon their Heads.
feeding our Enemies when they Are hungry, and when they Are thirsty giving them Drink. For by so doing, we shall heap (Says the Apostle) Coals of Fire upon their Heads.
For it is meant of nothing else but the Fire of Love. And Love is fitly compar'd to Fire, because it has both a purging and melting Faculty in its Nature.
For it is meant of nothing Else but the Fire of Love. And Love is fitly compared to Fire, Because it has both a purging and melting Faculty in its Nature.
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The Metaphor is taken from the custom of the Founder, who when he cannot melt his Metal by putting Coals of Fire under it, does heap some Fire upon it too.
The Metaphor is taken from the custom of the Founder, who when he cannot melt his Metal by putting Coals of Fire under it, does heap Some Fire upon it too.
So we must heap the Fire of Love upon our Enemies Heads, not to consume them in their Impenitence, but to melt them into Repentance and change of Life. At once to purifie the Dross, and to mollifie the hardness, with which their hearts are affected towards us.
So we must heap the Fire of Love upon our Enemies Heads, not to consume them in their Impenitence, but to melt them into Repentance and change of Life. At once to purify the Dross, and to mollify the hardness, with which their hearts Are affected towards us.
But if at last our Malacticks are us'd in vain, we must then indeed proceed to the severer Methods of Charity, which is Charity never the less for being attended with severity. A Rod being ordain'd for the Back of Fools, who will not be wrought upon at all by the Spirit of Meekness. (1 Cor. 4. ult.
But if At last our Malacticks Are used in vain, we must then indeed proceed to the severer Methods of Charity, which is Charity never the less for being attended with severity. A Rod being ordained for the Back of Fools, who will not be wrought upon At all by the Spirit of Meekness. (1 Cor. 4. ult.
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) When men are the worse for being pardon'd, and even corrupt themselves with Goodness, we must not be so over-cruel, as to punish them with Impunity. For God in great Mercy hath given us Magistrates, to be his Ministers of wrath, and his Executers of vengeance. Nor are they liable unto any more noxious failing,
) When men Are the Worse for being pardoned, and even corrupt themselves with goodness, we must not be so over-cruel, as to Punish them with Impunity. For God in great Mercy hath given us Magistrates, to be his Ministers of wrath, and his Executers of vengeance. Nor Are they liable unto any more noxious failing,
as being That without which Peace it self cannot be kept. The Law of Nature, and of Nations, That of Moses, and of Christ, and the best mens Examples permit it to us.
as being That without which Peace it self cannot be kept. The Law of Nature, and of nations, That of Moses, and of christ, and the best men's Examples permit it to us.
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And what I say of the Civil, is just as true of the Spiritual Sword. The highest Act of Christian charity that can be shown to the obdurate, is to deliver them up to Satan for the Destruction of the Flesh;
And what I say of the Civil, is just as true of the Spiritual Sword. The highest Act of Christian charity that can be shown to the obdurate, is to deliver them up to Satan for the Destruction of the Flesh;
because it is to this wholesom end, That their Spirits may be sav'd in the Day of the Lord Jesus. (1 Cor. 5. 5.) Thus we see what is meant by Peace with All men; how far forth it is extended, and how it admits of a Limitation.
Because it is to this wholesome end, That their Spirits may be saved in the Day of the Lord jesus. (1 Cor. 5. 5.) Thus we see what is meant by Peace with All men; how Far forth it is extended, and how it admits of a Limitation.
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but not our Duty towards our Neighbour. Whereas in Truth the very discharge of our Duty towards our Neighbour, is one of the great and main Duties we owe to God. Peace and Holiness are such Twin-Sisters, as are not like the Tindaridae, or Twins of Leda, who (after the manner of two Buckets, whereof the one is going up,
but not our Duty towards our Neighbour. Whereas in Truth the very discharge of our Duty towards our Neighbour, is one of the great and main Duties we owe to God. Peace and Holiness Are such Twin-Sisters, as Are not like the Tindaridae, or Twins of Leda, who (After the manner of two Buckets, whereof the one is going up,
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Why then saith our Apostle, not NONLATINALPHABET, without which Things, nor NONLATINALPHABET, without which Peace, but NONLATINALPHABET, without which Holiness, no man living shall see the Lord?
Why then Says our Apostle, not, without which Things, nor, without which Peace, but, without which Holiness, no man living shall see the Lord?
But some there are in the world of eminent Learning and Reputation, who taking it up by the wrong handle, have unhappily fastened upon a wrong signification,
But Some there Are in the world of eminent Learning and Reputation, who taking it up by the wrong handle, have unhappily fastened upon a wrong signification,
and so have set up Holiness to the prejudice of Peace. Meerly for want of consideration, That the Relative [ Which ] in this place is the Neuter Gender, and hath not any single word for its Antecedent,
and so have Set up Holiness to the prejudice of Peace. Merely for want of consideration, That the Relative [ Which ] in this place is the Neuter Gender, and hath not any single word for its Antecedent,
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It is not in a divided sense, NONLATINALPHABET, without which Holiness, but in sensu composito, NONLATINALPHABET, without which Following of Peace and Holiness united.
It is not in a divided sense,, without which Holiness, but in sensu composito,, without which Following of Peace and Holiness united.
Whereby we are given to understand, That there cannot be such a Thing as a Godly Rebel, or Holy Boutifeu, because the Subject excludes the Adjunct. To say that such or such a Man is a most conscionable Schismatick, or a religious exciter unto Sedition, (whilst he fights away his Conscience to win its Liberty, and sacrifices Peaces to pretended Holiness, ) is to affirm both Parts of a Contradiction. He that is of an unpeaceable, must needs be of an unholy Spirit.
Whereby we Are given to understand, That there cannot be such a Thing as a Godly Rebel, or Holy Boutifeu, Because the Subject excludes the Adjunct. To say that such or such a Man is a most conscionable Schismatic, or a religious exciter unto Sedition, (while he fights away his Conscience to win its Liberty, and Sacrifices Peaces to pretended Holiness,) is to affirm both Parts of a Contradiction. He that is of an unpeaceable, must needs be of an unholy Spirit.
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For as Peace without Holiness is but Adherence unto a Faction; so Holiness without Peace is but Hypocrisie. They that are so superstitious as to strain at Gnats, (such as the Authorized Rites of Cross and Surpliss, ) whilst they are also so prophane as to swallow Camels, (such as are the crying Sins of Schism, and Sacrilege, ) cannot well be call'd Followers, but onely Persecuters of Peace, (and that indeed is one Sense of the word NONLATINALPHABET.) Nor can we say they are Possessors, but onely Personators of Holiness.
For as Peace without Holiness is but Adherence unto a Faction; so Holiness without Peace is but Hypocrisy. They that Are so superstitious as to strain At Gnats, (such as the Authorized Rites of Cross and Surplice,) while they Are also so profane as to swallow Camels, (such as Are the crying Sins of Schism, and Sacrilege,) cannot well be called Followers, but only Persecuters of Peace, (and that indeed is one Sense of the word.) Nor can we say they Are Possessors', but only Personators of Holiness.
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I am not willing to be so rigid, and do heartily wish it were false to say, That they are really nothing else but the Apes of Satan; who is Then at his worst the Prince of Darkness, when he transforms himself the most into an Angel of Light. So said our Saviour, and so S. Paul. And from both we may infer, That of all the Hypocrites in the world, the Devil himself is the most Demure; and by being such indeed, is the more a Devil. Thus we see what is meant by the Relative [ Which ] in this Place,
I am not willing to be so rigid, and do heartily wish it were false to say, That they Are really nothing Else but the Apes of Satan; who is Then At his worst the Prince of Darkness, when he transforms himself the most into an Angel of Light. So said our Saviour, and so S. Paul. And from both we may infer, That of all the Hypocrites in the world, the devil himself is the most Demure; and by being such indeed, is the more a devil. Thus we see what is meant by the Relative [ Which ] in this Place,
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§ 13. But what may last of all be meant by seeing the Lord in this Text, that our Apostle should set it down as the greatest Recompence of Reward, to such as are Followers of Peace and Holiness? When Moses desired to see the Lord, and therefore earnestly pray'd that God would shew him his Glory; The very Mercy of God's Answer did consist in the Reason of his Denial. Thou canst not see my Face;
§ 13. But what may last of all be meant by seeing the Lord in this Text, that our Apostle should Set it down as the greatest Recompense of Reward, to such as Are Followers of Peace and Holiness? When Moses desired to see the Lord, and Therefore earnestly prayed that God would show him his Glory; The very Mercy of God's Answer did consist in the Reason of his Denial. Thou Canst not see my Face;
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And therefore Gideon himself, although a mighty man of Valour, (as God himself is pleas'd to call him) a man as stout as the steel with which his Proverbial Sword was temper'd, was yet exceedingly afraid, as soon as he perceiv'd he had seen an Angel of the Lord.
And Therefore gideon himself, although a mighty man of Valour, (as God himself is pleased to call him) a man as stout as the steel with which his Proverbial Sword was tempered, was yet exceedingly afraid, as soon as he perceived he had seen an Angel of the Lord.
And if these things are so, that we cannot see God, without the danger of sudden Death; It may seem a sad thing for a man to be a Follower of Peace and Holiness, because by that means he shall see the Lord. But
And if these things Are so, that we cannot see God, without the danger of sudden Death; It may seem a sad thing for a man to be a Follower of Peace and Holiness, Because by that means he shall see the Lord. But
If we behold him with the first, we shall find him indeed a consuming Fire. But when we shall see him with the second, we shall find him nothing less than a quickening Light. Here our Eyes are so carnal, that it very much hurts us to see the Sun, unless we see him in his Reflexion, or at least through the veil of some Diaphanous Body. And if the Brightness of the Sun is enough to strike the Beholder Blind; How can we safely gaze on Him, to whom the Sun is but a Shadow? Yet after the Time of Restitution, when what is sown in weakness shall be raised again in power; Then our Life will consist in the sight of God.
If we behold him with the First, we shall find him indeed a consuming Fire. But when we shall see him with the second, we shall find him nothing less than a quickening Light. Here our Eyes Are so carnal, that it very much hurts us to see the Sun, unless we see him in his Reflection, or At least through the veil of Some Diaphanous Body. And if the Brightness of the Sun is enough to strike the Beholder Blind; How can we safely gaze on Him, to whom the Sun is but a Shadow? Yet After the Time of Restitution, when what is sown in weakness shall be raised again in power; Then our Life will consist in the sighed of God.
We then shall see him as he is, no longer darkly as in a Glass, but face to face; and that with infinite Pleasure, as well as Ease. And this alone is that Vision, which is alluded to in the Text. Without an earnest Prosecution of Peace and Holiness in conjunction, no one shall be qualified to live by seeing, what here he cannot see and live. None shall enter within the Veil, or be made a partaker of the Beatifick Vision. None shall wait on his Throne in whose presence is Life, and where there are Pleasures for evermore.
We then shall see him as he is, no longer darkly as in a Glass, but face to face; and that with infinite Pleasure, as well as Ease. And this alone is that Vision, which is alluded to in the Text. Without an earnest Prosecution of Peace and Holiness in conjunction, no one shall be qualified to live by seeing, what Here he cannot see and live. None shall enter within the Veil, or be made a partaker of the Beatific Vision. None shall wait on his Throne in whose presence is Life, and where there Are Pleasures for evermore.
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And Secondly, How 'tis fixt on a double Object. The double Object is Peace and Holiness, which, according to the Scope of the word NONLATINALPHABET, (shewing the Energie, and the Force of the single Act, ) are to be Prosecuted and follow'd with Zeal and Fervour.
And Secondly, How it's fixed on a double Object. The double Object is Peace and Holiness, which, according to the Scope of the word, (showing the Energy, and the Force of the single Act,) Are to be Prosecuted and followed with Zeal and Fervour.
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Next to the Act, and the Object, which are sufficiently express'd, we have their absolute Necessity very significantly imply'd. For these are set as the Condition, on which alone we arrive at Bliss. It is for none to see God, but the pure in heart. And therefore this is a cogent Reason, for the fastening of the Act on the Double Object. For the Intensiveness of the one, and the Extensiveness of the other.
Next to the Act, and the Object, which Are sufficiently expressed, we have their absolute Necessity very significantly implied. For these Are Set as the Condition, on which alone we arrive At Bliss. It is for none to see God, but the pure in heart. And Therefore this is a cogent Reason, for the fastening of the Act on the Double Object. For the Intensiveness of the one, and the Extensiveness of the other.
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Things which rob them of their happiness in this present World, and without which they may be happy in That to come: We must possess our selves more fully than we have hitherto done, not onely with the Nature of Peace and Holiness,
Things which rob them of their happiness in this present World, and without which they may be happy in That to come: We must possess our selves more Fully than we have hitherto done, not only with the Nature of Peace and Holiness,
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§ 17. First, For the word Peace, it is that that comprehends our whole Duty towards our Neighbour, and as well to our Enemies, as to our Friends. For how can we follow Peace with All men in so earnest a manner as the word NONLATINALPHABET does import,
§ 17. First, For the word Peace, it is that that comprehends our Whole Duty towards our Neighbour, and as well to our Enemies, as to our Friends. For how can we follow Peace with All men in so earnest a manner as the word does import,
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) much more must we render unto every man his Due, Tribute to whom Tribute, Custom to whom Custom, Honour to whom Honour, Fear to whom Fear, (Rom. 13. 7.) and so by analogy of Proportion, Service to vvhom Service, Love to vvhom Love, no injury to vvhom no injury is due. (For every Injury is breach of Peace. ) We must owe no man any thing,
) much more must we render unto every man his Endue, Tribute to whom Tribute, Custom to whom Custom, Honour to whom Honour, fear to whom fear, (Rom. 13. 7.) and so by analogy of Proportion, Service to whom Service, Love to whom Love, no injury to whom no injury is due. (For every Injury is breach of Peace.) We must owe no man any thing,
When we do not commit Adultery, no not so much as with our Eyes. When we do no Murther, no not so much as in our wishes. When we dishonour not our Parents (whether private or publick, Ecclesiastical, or Civil, ) not not so much as in our Wills. This is,
When we do not commit Adultery, no not so much as with our Eyes. When we do no Murder, no not so much as in our wishes. When we dishonour not our Parents (whither private or public, Ecclesiastical, or Civil,) not not so much as in our Wills. This is,
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§. 18. Secondly, As Peace does grasp the whole Duty of Man to Man, so we may say also of Holiness, that 'tis the whole immediate Duty of Man to God. Which more especially consisteth in these three Things:
§. 18. Secondly, As Peace does grasp the Whole Duty of Man to Man, so we may say also of Holiness, that it's the Whole immediate Duty of Man to God. Which more especially Consisteth in these three Things:
In preserving our Loyalty, in exhibiting our Reverence, and lastly, in rendring our Active Service. The first, hath respect unto our Thoughts, the second,
In preserving our Loyalty, in exhibiting our reverence, and lastly, in rendering our Active Service. The First, hath respect unto our Thoughts, the second,
unto our Words, the third, unto our Actions. First, for Loyalty, That (we know) is a vertue, by which a Servant does acknowledge no Master but his own, holds no Intelligence with his Enemies, admits no Rival in his Affections, but ever honours him,
unto our Words, the third, unto our Actions. First, for Loyalty, That (we know) is a virtue, by which a Servant does acknowledge no Master but his own, holds no Intelligence with his Enemies, admits no Rival in his Affections, but ever honours him,
This is holiness in Thought. Which however 'tis Necessary, is not enough; And therefore to this we must add our Reverence. That we know to be a vertue which is equally compounded of Love and Fear, and by which an Inferiour does speak with Awe, concerning any one above him whom he does honour or admire. And this is that which is commanded in the third Precept of the Decalogue.
This is holiness in Thought. Which however it's Necessary, is not enough; And Therefore to this we must add our reverence. That we know to be a virtue which is equally compounded of Love and fear, and by which an Inferior does speak with Awe, Concerning any one above him whom he does honour or admire. And this is that which is commanded in the third Precept of the Decalogue.
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Thou shalt not onely not use it falsly, but not so much as upon trivial and slight Occasions. This is holiness in Word. Which, however it is Necessary, is not enough neither.
Thou shalt not only not use it falsely, but not so much as upon trivial and slight Occasions. This is holiness in Word. Which, however it is Necessary, is not enough neither.
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And therefore to this there must be added our active Service. That (we know) is an execution of what our Master gives us in charge. And (as an acknowledgment of Supremacy, as well as of Maintenance, and Protection, ) a setting aside our own business, that we may wholly attend upon our Master ' s.
And Therefore to this there must be added our active Service. That (we know) is an execution of what our Master gives us in charge. And (as an acknowledgment of Supremacy, as well as of Maintenance, and Protection,) a setting aside our own business, that we may wholly attend upon our Master ' s.
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but the seventh is set apart, in the seventh thou shalt do no manner of Work. No manner of work which is thine own, but all manner of work which is thy Master's.
but the seventh is Set apart, in the seventh thou shalt do no manner of Work. No manner of work which is thine own, but all manner of work which is thy Masters.
For these indeed are the things, in which especially consisteth the Sanctification of a Sabbath, and are call'd by our Saviour the weightier matters of the Law.
For these indeed Are the things, in which especially Consisteth the Sanctification of a Sabbath, and Are called by our Saviour the Weightier matters of the Law.
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§ 19. I have the rather been thus plain in shewing the Latitude and the Nature of these Grand Duties, that the exactness of our Knowledge may be our Directory to Practice. It being necessary to know what it is necessary to practise, Holiness towards God, and Peace with all men.
§ 19. I have the rather been thus plain in showing the Latitude and the Nature of these Grand Duties, that the exactness of our Knowledge may be our Directory to Practice. It being necessary to know what it is necessary to practise, Holiness towards God, and Peace with all men.
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For whilst we are told by our Apostle, that without these two, there will be no seeing of God, we are as good as assur'd by God himself, that These precisely are the Terms on which Salvation is to be had.
For while we Are told by our Apostle, that without these two, there will be no seeing of God, we Are as good as assured by God himself, that These precisely Are the Terms on which Salvation is to be had.
Insomuch that if either of these is wanting, there's no escaping the Pains of Hell, nor any attaining the Joys of Heaven. And therefore after their Nature, I am to speak of their Necessity, their absolute Necessity to Life eternal.
Insomuch that if either of these is wanting, there's no escaping the Pains of Hell, nor any attaining the Joys of Heaven. And Therefore After their Nature, I am to speak of their Necessity, their absolute Necessity to Life Eternal.
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§ 20. And first, Observe how other Scriptures do hold conformity with This. Without these two, we cannot possibly make our Calling and Election sure. Not the first,
§ 20. And First, Observe how other Scriptures do hold conformity with This. Without these two, we cannot possibly make our Calling and Election sure. Not the First,
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For we have boldness to enter into the Holiest by the Blood of Jesus, that we may draw near with a pure Heart, having our Hearts sprinkled from an evil Conscience. (Heb. 10. 19. 22.) Nor yet the second, For God hath chosen us in his Son, that we should be Holy,
For we have boldness to enter into the Holiest by the Blood of jesus, that we may draw near with a pure Heart, having our Hearts sprinkled from an evil Conscience. (Hebrew 10. 19. 22.) Nor yet the second, For God hath chosen us in his Son, that we should be Holy,
and without Blame. (Eph. 1. 4.) Without these two, our Justification vvill be in vain. For God did therefore Reconcile us when we were Enemies in our Minds by wicked works, that he might present us Holy,
and without Blame. (Ephesians 1. 4.) Without these two, our Justification will be in vain. For God did Therefore Reconcile us when we were Enemies in our Minds by wicked works, that he might present us Holy,
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and Ʋnblameable, and Ʋnreproveable in his sight. (Colos. 1. 22.) Without these two, vve lose the End, and so do frustrate the Work of our Redemption. For our Lord Jesus Christ gave himself for the Church, that he might present it unto himself a Glorious Church, that it should be Holy,
and Ʋnblameable, and Ʋnreproveable in his sighed. (Colos 1. 22.) Without these two, we loose the End, and so do frustrate the Work of our Redemption. For our Lord jesus christ gave himself for the Church, that he might present it unto himself a Glorious Church, that it should be Holy,
and without Blemish. (Eph. 5. 25. 27.) Without these two, vve lose the Benefit of the Rod, and do partake of That as Bastards, which is intended to us as Sons. For as vve are told by the Apostle, that if we are without chastisement,
and without Blemish. (Ephesians 5. 25. 27.) Without these two, we loose the Benefit of the Rod, and do partake of That as Bastards, which is intended to us as Sons. For as we Are told by the Apostle, that if we Are without chastisement,
so he presently adds, that God correcteth us for our profit, to make us Partakers of his Holiness. (Heb. 12. 10.) In a vvord, Without an earnest prosecution of Peace and Holiness Ʋnited, (for I have shewed that the one cannot subsist vvithout the other, ) vve lose the Benefit of Grace, and so evacuate the Means of our Glorification. For we all with open face,
so he presently adds, that God Correcteth us for our profit, to make us Partakers of his Holiness. (Hebrew 12. 10.) In a word, Without an earnest prosecution of Peace and Holiness Ʋnited, (for I have showed that the one cannot subsist without the other,) we loose the Benefit of Grace, and so evacuate the Means of our Glorification. For we all with open face,
For if Salvation vvere to be had by appearing Righteous unto men, The greatest Hypocrites would become the most glorious Saints. If by the stoutness of a Belief, or by a Hope without doubting, None would be happier than the presumptuous, and such as are carnally secure. If by the Latitude of a Knowledge, or by the Rectitude of Opinions, it would be better sure with none than the Lapsed Angels; who are as Knowing, and as Orthodox, as any meer man can be thought to be.
For if Salvation were to be had by appearing Righteous unto men, The greatest Hypocrites would become the most glorious Saints. If by the stoutness of a Belief, or by a Hope without doubting, None would be Happier than the presumptuous, and such as Are carnally secure. If by the Latitude of a Knowledge, or by the Rectitude of Opinions, it would be better sure with none than the Lapsed Angels; who Are as Knowing, and as Orthodox, as any mere man can be Thought to be.
Heaven would Then be a kind of Jayl, full of the guiltiest Malefactors. The Error of the Origenists would presently pass into a Truth, and the worst of Devils receive the Benefit of a Redemption. But no man's reason will yield to That. For whosoever does but believe there is a Heaven and a Hell, must grant that the one is for the Recompence of the Good, and the other for the Punishment of Evil Doers. Which shews the absolute Necessity of Peace and Holiness; being as 'twere the two Eyes, without which it is impossible to see the Lord.
Heaven would Then be a kind of Jail, full of the guiltiest Malefactors. The Error of the Origenists would presently pass into a Truth, and the worst of Devils receive the Benefit of a Redemption. But no Man's reason will yield to That. For whosoever does but believe there is a Heaven and a Hell, must grant that the one is for the Recompense of the Good, and the other for the Punishment of Evil Doers. Which shows the absolute Necessity of Peace and Holiness; being as 'twere the two Eyes, without which it is impossible to see the Lord.
§ 22. But here withall we are to take an especial Care, that we do not divide the consideration of their Nature from the consideration •f their Necessity; but still consider what it is wherein our holiness is to consist, as well as what it is which depends upon it.
§ 22. But Here withal we Are to take an especial Care, that we do not divide the consideration of their Nature from the consideration •f their Necessity; but still Consider what it is wherein our holiness is to consist, as well as what it is which depends upon it.
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For through the want of this Caution, the empty Picture of Holiness is oft mistaken for the Life; there are that think themselves Holy, when indeed they are Hypocritical, and many hope to be sav'd for their being Cheats. There were Professors amongst the Jews, who were indeed very punctual in the worship of God, and thence concluded they were The Godly; but 'twas a worship which consisted in the outward washing of Cups and Platters, in external Rites and legal Ceremonies, (which were but shadows of things to come,) in spreading forth their hands, and making Prayers for a pretense, in fasting often to appear Righteous unto men, in keeping Sabbaths and new Moons, in building the Tombs of the Prophets,
For through the want of this Caution, the empty Picture of Holiness is oft mistaken for the Life; there Are that think themselves Holy, when indeed they Are Hypocritical, and many hope to be saved for their being Cheats. There were Professors among the jews, who were indeed very punctual in the worship of God, and thence concluded they were The Godly; but 'twas a worship which consisted in the outward washing of Cups and Platters, in external Rites and Legal Ceremonies, (which were but shadows of things to come,) in spreading forth their hands, and making Prayers for a pretense, in fasting often to appear Righteous unto men, in keeping Sabbaths and new Moons, in building the Tombs of the prophets,
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as not at all to see the Beams in their own. They did so strain at Gnats, as to swallow Camels; for they devoured even Orphans and Widows Houses, (Camels Those with a witness) and were partakers with their Fathers in the blood of the Prophets, and so were far from being Followers of Peace and Holiness,
as not At all to see the Beams in their own. They did so strain At Gnats, as to swallow Camels; for they devoured even Orphans and Widows Houses, (Camels Those with a witness) and were partakers with their Father's in the blood of the prophets, and so were Far from being Followers of Peace and Holiness,
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as 'tis an Instrument onely of Gain. For they were call'd by our Saviour, (even then when at the Top of their painted holiness, ) not onely Serpents, and Vipers, but Brands of Hell too, such as could not escape Damnation: (Matth. 23. 33.) Nor are there wanting amongst us Christians, who are religiously carefull to sprinkle themselves with holy-water, to say a chapletfull of Ave Maries, to visit the Sepulchers of the Saints, to cross their Foreheads and their Breasts, and to salute ye every Morning in nomine Domini. Nay some there are amongst us Protestants (for 'tis fit we should be just in our Observations,) who place a great deal of vertue in an exact coming to Church, in daily reading so many Chapters, in lifting up to heaven both hands and eyes, in walking softly, and looking sadly, and hanging down the head now and then like a Bull-rush; and so we may say they have attain'd to an handsom Outside of Religion, that they are wellfashion'd Christians, as addressing themselves to God with a Civil Carriage, (such as well behav'd Enemies do seldom fail of,) But so far from being Followers of Peace and Holiness, that they want the very Body, much more the Soul of Christianity,
as it's an Instrument only of Gain. For they were called by our Saviour, (even then when At the Top of their painted holiness,) not only Serpents, and Vipers, but Brands of Hell too, such as could not escape Damnation: (Matthew 23. 33.) Nor Are there wanting among us Christians, who Are religiously careful to sprinkle themselves with Holy water, to say a chapletfull of Have Mary's, to visit the Sepulchers of the Saints, to cross their Foreheads and their Breasts, and to salute you every Morning in nomine Domini. Nay Some there Are among us Protestants (for it's fit we should be just in our Observations,) who place a great deal of virtue in an exact coming to Church, in daily reading so many Chapters, in lifting up to heaven both hands and eyes, in walking softly, and looking sadly, and hanging down the head now and then like a Bulrush; and so we may say they have attained to an handsome Outside of Religion, that they Are wellfashioned Christians, as addressing themselves to God with a Civil Carriage, (such as well behaved Enemies do seldom fail of,) But so Far from being Followers of Peace and Holiness, that they want the very Body, much more the Soul of Christianity,
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whilst they will rather sow the Seeds of the most execrable Rebellion, than comply vvith Superiours in things Indifferent, vvhich cannot but be lawfull, because Indifferent;
while they will rather sow the Seeds of the most execrable Rebellion, than comply with Superiors in things Indifferent, which cannot but be lawful, Because Indifferent;
and not onely lawfull, but binding too, as soon as the signature of Authority is stamp'd upon Them. Do These men think there is a God, or a Devil, a Corruption of the Body, or Immortality of the Soul, an Hour of Death, or a Day of Judgment, vvho vvill rather break Peace vvith all their Governours, than submit to the use of a Publick Liturgy, vvhich is not onely lawfull, but transcendently good, so long as establish'd by Law and Canon? I vvish that all sorts of men vvho are immediately concerned in vvhat I say, vvould but take this obvious Truth into their serious Consideration;
and not only lawful, but binding too, as soon as the signature of authority is stamped upon Them. Do These men think there is a God, or a devil, a Corruption of the Body, or Immortality of the Soul, an Hour of Death, or a Day of Judgement, who will rather break Peace with all their Governors, than submit to the use of a Public Liturgy, which is not only lawful, but transcendently good, so long as established by Law and Canon? I wish that all sorts of men who Are immediately concerned in what I say, would but take this obvious Truth into their serious Consideration;
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That as there vvere Things under the Law, (such as the Rite of Circumcision, and Forbearing Swines Flesh, ) vvhich (however commanded by God himself, ) vvere not commanded for being Good, but vvere Therefore onely good,
That as there were Things under the Law, (such as the Rite of Circumcision, and Forbearing Swine Flesh,) which (however commanded by God himself,) were not commanded for being Good, but were Therefore only good,
because commanded; so things Indifferent under the Gospel, though they are not commanded for being Necessary, do yet become Necessary by being commanded; and are mediately commanded by God himself, as far as commanded by That Authority, which God hath commanded us to obey. From whence it follows unavoidably, That what may lawfully be done, before commanded;
Because commanded; so things Indifferent under the Gospel, though they Are not commanded for being Necessary, do yet become Necessary by being commanded; and Are mediately commanded by God himself, as Far as commanded by That authority, which God hath commanded us to obey. From whence it follows avoidable, That what may lawfully be done, before commanded;
as soon as commanded, cannot lawfully be omitted. For Rebellion against the Second Table, is as bad as Rebellion against the First. And so they cannot be followers of Peace, or Holiness, who in a meer pretense of Holiness do hinder Peace.
as soon as commanded, cannot lawfully be omitted. For Rebellion against the Second Table, is as bad as Rebellion against the First. And so they cannot be followers of Peace, or Holiness, who in a mere pretense of Holiness do hinder Peace.
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And if his Conscience hath any Scruples, arising meerly from the weakness, not from the wilfulness of the man, he will infinitely rather forsake his City,
And if his Conscience hath any Scruples, arising merely from the weakness, not from the wilfulness of the man, he will infinitely rather forsake his city,
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§ 23. Such was the pious Exhortation of Clemens Romanus to the Corinthians, which he also made good by his own Example. Who (says he) is there among you of tender Bowels,
§ 23. Such was the pious Exhortation of Clemens Romanus to the Corinthians, which he also made good by his own Exampl. Who (Says he) is there among you of tender Bowels,
Now that S. Clemens made good his Exhortation by his Example, I am induced to affirm from this particular Consideration, That I can find no better way to reconcile the several Authors who will have Clemens to be the Second and the Fourth Bishop of Rome, than by saying with Epiphanius, (till we can find a better reason,) That Clemens laid down his Bishoprick during the Empire of Tiberius, and took it up again in the Time of Nero. The first of which he did freely, and the second by compulsion; but Both in order to the Ʋnity and Peace of Christians.
Now that S. Clemens made good his Exhortation by his Exampl, I am induced to affirm from this particular Consideration, That I can find no better Way to reconcile the several Authors who will have Clemens to be the Second and the Fourth Bishop of Rome, than by saying with Epiphanius, (till we can find a better reason,) That Clemens laid down his Bishopric during the Empire of Tiberius, and took it up again in the Time of Nero. The First of which he did freely, and the second by compulsion; but Both in order to the Ʋnity and Peace of Christians.
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God forbid (said he at parting, to all the Prelates there met in the General Council,) that we vvhose Office 'tis to teach and to bring Peace to others, should scandalously break it amongst our selves. Rather let Me forsake my Throne, and be cast out of the City, than not contribute all I can to the publick Peace. NONLATINALPHABET.
God forbid (said he At parting, to all the Prelates there met in the General Council,) that we whose Office it's to teach and to bring Peace to Others, should scandalously break it among our selves. Rather let Me forsake my Throne, and be cast out of the city, than not contribute all I can to the public Peace..
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and be gon whither they pleas'd; vvould suffer any thing rather than Schism, which he protested he thought a Sin as great and damning even as Heresie; and which rather than administer occasion to, he would strip himself of the Rich and Splendid Preferment which he possess'd.
and be gone whither they pleased; would suffer any thing rather than Schism, which he protested he Thought a since as great and damning even as Heresy; and which rather than administer occasion to, he would strip himself of the Rich and Splendid Preferment which he possessed.
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A Charity like That of the Prophet Jonas, who for the quieting of the Tempest, chose to be cast into the Sea: And to preserve a whole Ship, was easily content with a private Ruin. Which Example of S. Chrysostom and other Fathers more Primitive, every honest man will follow in these our Days, if he is earnestly a follower of Peace and Holiness.
A Charity like That of the Prophet Jonah, who for the quieting of the Tempest, chosen to be cast into the Sea: And to preserve a Whole Ship, was Easily content with a private Ruin. Which Exampl of S. Chrysostom and other Father's more Primitive, every honest man will follow in these our Days, if he is earnestly a follower of Peace and Holiness.
They who do not NONLATINALPHABET, pursue with eagerness the Things which do make for Peace, do not serve God solidly in the Duties of the First and the Second Table, in Piety and Probity, in Godliness and Honesty, in loving God with all their Hearts, which is to serve him in Holiness, and their Neighbour as themselves, which is to follow Peace with all men;
They who do not, pursue with eagerness the Things which do make for Peace, do not serve God solidly in the Duties of the First and the Second Table, in Piety and Probity, in Godliness and Honesty, in loving God with all their Hearts, which is to serve him in Holiness, and their Neighbour as themselves, which is to follow Peace with all men;
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§ 24. I cannot follow Peace enough, in the Discourse I am upon for the following of it, till I observe how the Prosperity does most especially depend on the Peace of Christians;
§ 24. I cannot follow Peace enough, in the Discourse I am upon for the following of it, till I observe how the Prosperity does most especially depend on the Peace of Christians;
as may redeem some of the Credit which we cannot but have lost by our foul Divisions. There being no greater Stumbling-block, either to Those that are without, or within the Church,
as may Redeem Some of the Credit which we cannot but have lost by our foul Divisions. There being no greater Stumbling-block, either to Those that Are without, or within the Church,
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For whilst 'tis taken by them for granted, (and also confessed by our selves,) that True Religion can be but one; 'tis natural for them to infer, That wheresoever there is Truth, there must be Ʋnity; at least in men of the same Profession.
For while it's taken by them for granted, (and also confessed by our selves,) that True Religion can be but one; it's natural for them to infer, That wheresoever there is Truth, there must be Ʋnity; At least in men of the same Profession.
Whereupon whilst they observe, how the Professors of Christianity do stand divided amongst themselves, and that in point of Opinion, as well as Practice, they easily slide into a Jealousie, touching the Tenor and the Truth of the whole Profession. Now the way to make Peace,
Whereupon while they observe, how the Professors of Christianity do stand divided among themselves, and that in point of Opinion, as well as Practice, they Easily slide into a Jealousy, touching the Tenor and the Truth of the Whole Profession. Now the Way to make Peace,
and remove the Scandal, is not to conquer them into orthodoxy by dint of Argument alone; (though That indeed is one of our fittest Weapons; ) as vvell because the greater part have not light enough to see a victorious Truth, as because,
and remove the Scandal, is not to conquer them into orthodoxy by dint of Argument alone; (though That indeed is one of our Fittest Weapons;) as well Because the greater part have not Light enough to see a victorious Truth, as Because,
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if they have, they are not humble enough to own they have liv'd in Errour. No, the hopefullest way left, (for ought I am able to apprehend,) is not to mention Those Doctrines, vvherein we find by Experience we always differ; and to insist on those alone, wherein we find by Experience we all agree. A thing vvhich cannot be brought about by all the Subjects put together, but perhaps with ease enough by the Kings of Christendom; as vvell because they are but few, and therefore the fitter to determin, as because they are Supreme, and of Power to execute.
if they have, they Are not humble enough to own they have lived in Error. No, the hopefullest Way left, (for ought I am able to apprehend,) is not to mention Those Doctrines, wherein we find by Experience we always differ; and to insist on those alone, wherein we find by Experience we all agree. A thing which cannot be brought about by all the Subject's put together, but perhaps with ease enough by the Kings of Christendom; as well Because they Are but few, and Therefore the fitter to determine, as Because they Are Supreme, and of Power to execute.
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§ 25. For it happily falls out, through the Evidence of Truth, and the good Providence of God, That though we differ in Superstructures, yet we agree in the Foundation, and Fundamentals of Christianity.
§ 25. For it happily falls out, through the Evidence of Truth, and the good Providence of God, That though we differ in Superstructures, yet we agree in the Foundation, and Fundamentals of Christianity.
Which Fundamentals, as they are Few, and therefore easie to be remember'd, so are they also very Plain, and therefore easily understood; and that by all sorts of People, who are not flatly Fools, or Mad-men.
Which Fundamentals, as they Are Few, and Therefore easy to be remembered, so Are they also very Plain, and Therefore Easily understood; and that by all sorts of People, who Are not flatly Fools, or Madmen.
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As the wittiest or the most learned cannot need to know more, so the most simple and illiterate cannot easily know less, than what it is to fear God, and to keep his Commandments, which yet does grasp the whole Duty of Man as Man. Again, it is the whole Duty of Man as Christian, to have a practical Knowledge of Jesus Christ, and him Crucified.
As the Wittiest or the most learned cannot need to know more, so the most simple and illiterate cannot Easily know less, than what it is to Fear God, and to keep his commandments, which yet does grasp the Whole Duty of Man as Man. Again, it is the Whole Duty of Man as Christian, to have a practical Knowledge of jesus christ, and him crucified.
And as the wisest man living needs not know any thing more, so the most learned of the Apostles would not know any thing else. Another Summary of Religion, (as to the practical part of it, which is the main,) we have express'd in Three words, both from a Prophet, and an Apostle. A Summary so short, and yet so copious, that as a man the most unskilfull cannot easily know less, so the most learned and subtil Doctor is not bound to practise more, than to do Justice, and to love Mercy,
And as the Wisest man living needs not know any thing more, so the most learned of the Apostles would not know any thing Else. another Summary of Religion, (as to the practical part of it, which is the main,) we have expressed in Three words, both from a Prophet, and an Apostle. A Summary so short, and yet so copious, that as a man the most unskilful cannot Easily know less, so the most learned and subtle Doctor is not bound to practise more, than to do justice, and to love Mercy,
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§ 26. Now if 'tis granted and agreed by every Sort of Real Christians, That the Creed and the Commandments are comprehensive of the All that is Fundamental, or of Necessity in Religion, for Faith, and Practice; and if All under Authority will but allow it to be the privilege of such as are placed in Authority, to judge of the Decency and the Order which S. Paul in the general,
§ 26. Now if it's granted and agreed by every Sort of Real Christians, That the Creed and the commandments Are comprehensive of the All that is Fundamental, or of Necessity in Religion, for Faith, and Practice; and if All under authority will but allow it to be the privilege of such as Are placed in authority, to judge of the Decency and the Order which S. Paul in the general,
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and every Nation in particular thinks it a duty to observe in the publick Worship; (to wit, the Place, and the Time, and the Manner of its performance, which being but Accidents, or Adjuncts, or Externals of Religion, should not be differ'd about by Them who fully agree in its Essentials; ) It will be difficult to imagin,
and every nation in particular thinks it a duty to observe in the public Worship; (to wit, the Place, and the Time, and the Manner of its performance, which being but Accidents, or Adjuncts, or Externals of Religion, should not be differed about by Them who Fully agree in its Essentials;) It will be difficult to imagine,
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how the Divisions and Separations which are so many, and so wide as we see they are, can be able to escape a most happy Closure. A thing which the Preachers can but press, and the best of the People can but pray for, but the Rulers of the Earth can easily bring into Effect too,
how the Divisions and Separations which Are so many, and so wide as we see they Are, can be able to escape a most happy Closure. A thing which the Preachers can but press, and the best of the People can but pray for, but the Rulers of the Earth can Easily bring into Effect too,
if their Endeavours shall be as hearty, as their Authority is divine, and their Power cogent. Which how can they possibly imploy unto a better end or use,
if their Endeavours shall be as hearty, as their authority is divine, and their Power cogent. Which how can they possibly employ unto a better end or use,
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than is the binding up the Wounds of a bleeding Saviour, who owns himself to be the Head of That mangl'd Body, whereof the greatest men on Earth are but lofty Members? Now the better to prevail with men of all Ranks, both with Them who are in Authority, and with Them who live under it, I would present but Two things to their respective Considerations;
than is the binding up the Wounds of a bleeding Saviour, who owns himself to be the Head of That mangled Body, whereof the greatest men on Earth Are but lofty Members? Now the better to prevail with men of all Ranks, both with Them who Are in authority, and with Them who live under it, I would present but Two things to their respective Considerations;
First, That they who are in Authority ought not to urge the Accidentals and Externals in Religion, with as much vehemence as they do the Essentials of it;
First, That they who Are in authority ought not to urge the Accidentals and Externals in Religion, with as much vehemence as they do the Essentials of it;
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nor create too many Necessities in the use of things Indifferent, where God himself has created none. Next, That the people under Authority ought not to lessen their Obedience to God in Man, by still pretending their obligation of obeying God rather than Man. An Axiom True indeed at all Times,
nor create too many Necessities in the use of things Indifferent, where God himself has created none. Next, That the people under authority ought not to lessen their obedience to God in Man, by still pretending their obligation of obeying God rather than Man. an Axiom True indeed At all Times,
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because I conceive the Laws of Men can reach no farther than the Objects of outward Sense; and therefore cannot punish Avarice, Pride, or Malice, though they can and do Invasion, Theft, and Murther; Nor wrong Opinions in Religion,
Because I conceive the Laws of Men can reach no farther than the Objects of outward Sense; and Therefore cannot Punish Avarice, Pride, or Malice, though they can and do Invasion, Theft, and Murder; Nor wrong Opinions in Religion,
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whilst they quietly lye sleeping, or disturb nothing more than their Owner's Minds; but onely as breaking forth of their Mouths, and at last running out at their fingers ends. I know the Sword is apt to terrifie, but not instruct; to change a Sectary's Confession, but not his Creed; and therefore the Maladies of the Spirit are to be Spiritually dealt with, to work their Cure.
while they quietly lie sleeping, or disturb nothing more than their Owner's Minds; but only as breaking forth of their Mouths, and At last running out At their fingers ends. I know the Sword is apt to terrify, but not instruct; to change a Sectary's Confessi, but not his Creed; and Therefore the Maladies of the Spirit Are to be Spiritually dealt with, to work their Cure.
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but with the Darkness of the Night,) deserves a Lantern for his Direction, a great deal rather than a Rod. He would be thought a strange Organist who should not scruple to break his Pipes as oft as he finds them out of Tune. Nor could our Magistrates think kindly of God himself, should he recall them with a Thunderbolt, as fast as he sees them going astray.
but with the Darkness of the Night,) deserves a Lantern for his Direction, a great deal rather than a Rod. He would be Thought a strange Organist who should not scruple to break his Pipes as oft as he finds them out of Tune. Nor could our Magistrates think kindly of God himself, should he Recall them with a Thunderbolt, as fast as he sees them going astray.
§ 28. And as for such reasons as These I press the First Consideration, so I discern as great reasons, (and such as make as much for Peace) to resume the Second. For though Ceremonies and Rites are onely Accidents in Religion,
§ 28. And as for such Reasons as These I press the First Consideration, so I discern as great Reasons, (and such as make as much for Peace) to resume the Second. For though Ceremonies and Rites Are only Accidents in Religion,
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yet Obedience to Authority cannot but pass for an Essential. Because whatever God commands us by his Moses and his Aaron, his Zerubbabel and his Jeshua, his anointed Lieutenants, both King and Priest, he does as really and as truly, and as authoritatively command us,
yet obedience to authority cannot but pass for an Essential. Because whatever God commands us by his Moses and his Aaron, his Zerubbabel and his Jeshua, his anointed Lieutenants, both King and Priest, he does as really and as truly, and as authoritatively command us,
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as what he commands us by a Voice, or an Hand from Heaven. And seeing the same God that saith, Thou shalt not worship a Graven Image, does also say at the same time,
as what he commands us by a Voice, or an Hand from Heaven. And seeing the same God that Says, Thou shalt not worship a Graved Image, does also say At the same time,
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or Civil,) It is by consequence as Immediate a Sin against God, to shew a contempt of That Authority which God hath commanded us to obey, as 'tis to worship a graven Image, or to take God's Name in vain.
or Civil,) It is by consequence as Immediate a since against God, to show a contempt of That authority which God hath commanded us to obey, as it's to worship a graved Image, or to take God's Name in vain.
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§ 29. Now might I speak without Censure, even by speaking with submission to all Superiours, (as well as to others of more Research and better Discretion than my self,) I would adventure to affirm it as the Conclusion of the whole matter, That when Peace cannot be had by such a reciprocal Self-denial as I have now pleaded for, in Them that are vested with Authority,
§ 29. Now might I speak without Censure, even by speaking with submission to all Superiors, (as well as to Others of more Research and better Discretion than my self,) I would adventure to affirm it as the Conclusion of the Whole matter, That when Peace cannot be had by such a reciprocal Self-denial as I have now pleaded for, in Them that Are vested with authority,
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but each will have his whole Will, and not admit of a Composition; nothing but Power Irresistible can succour such as make Laws, against the Violence and Incursions of such as are stouter than to Obey them.
but each will have his Whole Will, and not admit of a Composition; nothing but Power Irresistible can succour such as make Laws, against the Violence and Incursions of such as Are stouter than to Obey them.
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nor yet a Digression from my Text, but from the Thread of my Discourse touching the Nature, and the Necessity of Peace and Holiness. Which being both of such Importance,
nor yet a Digression from my Text, but from the Thread of my Discourse touching the Nature, and the Necessity of Peace and Holiness. Which being both of such Importance,
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as that our Happiness does depend upon the earnestness of our Pursuit, How can we choose but be perswaded to do a thing which is so Natural, as that a man would think it should be hard not to do it? For find we any thing more Natural, than to be Lovers of our selves, and so to covet those things which we believe to be the most for our own Advantage? A little Rhetorick (one would think) should be sufficient to perswade us to choose our Interest, and so to follow even with earnestness the necessary means of our being Happy. Be we never so illiterate, or be we never so perverse, yet through the little which hath been spoken of Peace and Holiness, (whether as separate,
as that our Happiness does depend upon the earnestness of our Pursuit, How can we choose but be persuaded to do a thing which is so Natural, as that a man would think it should be hard not to do it? For find we any thing more Natural, than to be Lovers of our selves, and so to covet those things which we believe to be the most for our own Advantage? A little Rhetoric (one would think) should be sufficient to persuade us to choose our Interest, and so to follow even with earnestness the necessary means of our being Happy. Be we never so illiterate, or be we never so perverse, yet through the little which hath been spoken of Peace and Holiness, (whither as separate,
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§ 31. If then in respect of their Common Nature, They are as 'twere the two Armes, which do imbrace the whole Decalogue or Ten Commandments of the Law;
§ 31. If then in respect of their Common Nature, They Are as 'twere the two Arms, which do embrace the Whole Decalogue or Ten commandments of the Law;
as well to the first as to the second Table, and no less to the second than to the first. Nor may we ever give our selves Rest, until we See we have attain'd to this Comparative perfection; I mean a singleness of Heart, and a love of obedience without reserve.
as well to the First as to the second Table, and no less to the second than to the First. Nor may we ever give our selves Rest, until we See we have attained to this Comparative perfection; I mean a singleness of Heart, and a love of Obedience without reserve.
c-acp av p-acp dt ord a-acp p-acp dt ord n1, cc dx dc p-acp dt ord cs p-acp dt ord. ccx vmb pns12 av vvb po12 n2 vvb, c-acp pns12 vvb pns12 vhb vvd p-acp d j n1; pns11 vvb dt n1 pp-f n1, cc dt n1 pp-f n1 p-acp vvi.
Our respect (like that of the Psalmist ) must be to All God's Commandments, and we must study to live a peaceable and quiet life in All Godliness and Honesty, (1 Tim. 2. 2.) We must not be kinder or more indulgent to one Commandment than to another, (whether byass'd by Custom, or Education; ) but rather keep our selves in Awe by chewing on That of the Apostle, Whosoever offends in one point is guilty of All. Jam. 2. 10.
Our respect (like that of the Psalmist) must be to All God's commandments, and we must study to live a peaceable and quiet life in All Godliness and Honesty, (1 Tim. 2. 2.) We must not be kinder or more indulgent to one Commandment than to Another, (whither biased by Custom, or Education;) but rather keep our selves in Awe by chewing on That of the Apostle, Whosoever offends in one point is guilty of All. Jam. 2. 10.
po12 vvb (av-j d pp-f dt n1) vmb vbi p-acp d npg1 n2, cc pns12 vmb vvi pc-acp vvi dt j cc j-jn n1 p-acp d n1 cc n1, (crd np1 crd crd) pns12 vmb xx vbi jc cc av-dc j p-acp crd n1 cs p-acp j-jn, (cs vvd p-acp n1, cc n1;) p-acp av-c vvb po12 n2 p-acp np1-n p-acp vvg p-acp cst pp-f dt n1, r-crq vvz p-acp crd n1 vbz j pp-f d np1 crd crd
For if in respect of their Necessity, they are as 'twere the two Hinges, upon which the very Door of Salvation turns; or (if you please) the Two Wings (as S. Bernard calls them) wherewith the Soul of a Christian soar's up to Heaven; Lord!
For if in respect of their Necessity, they Are as 'twere the two Hinges, upon which the very Door of Salvation turns; or (if you please) the Two Wings (as S. Bernard calls them) wherewith the Soul of a Christian soar's up to Heaven; Lord!
how nearly does it concern us, to follow them both as is here requir'd? and to pass the whole Time of our sojourning here in fear? What manner of men ought we to be in the future Course of our Conversation? To follow Holiness and Peace, concerns us as much as Salvation comes to;
how nearly does it concern us, to follow them both as is Here required? and to pass the Whole Time of our sojourning Here in Fear? What manner of men ought we to be in the future Course of our Conversation? To follow Holiness and Peace, concerns us as much as Salvation comes to;
c-crq av-j vdz pn31 vvi pno12, p-acp vvb pno32 d c-acp vbz av vvn? cc pc-acp vvi dt j-jn n1 pp-f po12 vvg av p-acp n1? q-crq n1 pp-f n2 vmd pns12 pc-acp vbi p-acp dt j-jn n1 pp-f po12 n1? p-acp vvi n1 cc n1, vvz pno12 p-acp d c-acp n1 vvz p-acp;
that is, as much as our Souls are Worth. Fail of these if we dare, unless we are so stout, that we dare be damn'd. But yet how many of our Fiduciaries do miss of heaven, meerly by thinking they cannot miss it? because (forsooth) to the Regenerate 'tis a Thing perfectly unavoidable? And what numbers of Solifidians do make it difficult to be sav'd, by making it easier than God will have it? by thinking Salvation is to be had at a cheaper Rate, than that of following Peace and Holiness? Now can there be any thing more adviseable, than that other mens mischiefs should keep us safe? and we receive the whole benefit without the least danger of their unhappiness? Mark well the reason which here is urg'd for the fixing of the Act on the double Object. (I shall but paraphrase the Text in a broader English,) Follow Peace and Holiness, if for no other reason, at least for This, because ye are happy, if ye doe; and damn'd for ever, if ye do not.
that is, as much as our Souls Are Worth. Fail of these if we Dare, unless we Are so stout, that we Dare be damned. But yet how many of our Fiduciaries do miss of heaven, merely by thinking they cannot miss it? Because (forsooth) to the Regenerate it's a Thing perfectly unavoidable? And what numbers of Solifidians do make it difficult to be saved, by making it Easier than God will have it? by thinking Salvation is to be had At a cheaper Rate, than that of following Peace and Holiness? Now can there be any thing more Advisable, than that other men's mischiefs should keep us safe? and we receive the Whole benefit without the least danger of their unhappiness? Mark well the reason which Here is urged for the fixing of the Act on the double Object. (I shall but Paraphrase the Text in a Broader English,) Follow Peace and Holiness, if for no other reason, At least for This, Because you Are happy, if you do; and damned for ever, if you do not.
d vbz, c-acp d c-acp po12 n2 vbr j. vvb pp-f d cs pns12 vvb, cs pns12 vbr av j, cst pns12 vvb vbb vvn. p-acp av c-crq d pp-f po12 n2-j vdb vvi pp-f n1, av-j p-acp vvg pno32 vmbx vvb pn31? c-acp (uh) p-acp dt vvn pn31|vbz dt n1 av-j j? cc r-crq n2 pp-f npg1 vdb vvi pn31 j pc-acp vbi vvn, p-acp vvg pn31 jc cs np1 vmb vhi pn31? p-acp vvg n1 vbz pc-acp vbi vhn p-acp dt jc vvb, cs d pp-f vvg n1 cc n1? av vmb a-acp vbi d n1 av-dc j, cs d j-jn ng2 n2 vmd vvi pno12 j? cc pns12 vvb dt j-jn n1 p-acp dt ds n1 pp-f po32 n1? n1 av dt n1 r-crq av vbz vvn p-acp dt vvg pp-f dt n1 p-acp dt j-jn n1. (pns11 vmb p-acp n1 dt n1 p-acp dt jc np1,) vvb n1 cc n1, cs p-acp dx j-jn n1, p-acp ds p-acp d, c-acp pn22 vbr j, cs pn22 vdb; cc vvn p-acp av, cs pn22 vdb xx.
But if This of it self cannot find sufficient Place in our Consideration, yet if we have any the least respect to our Secular Interest and Advantage, as we desire to be free from the Charge and Costliness of Sin,
But if This of it self cannot find sufficient Place in our Consideration, yet if we have any the least respect to our Secular Interest and Advantage, as we desire to be free from the Charge and Costliness of since,
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or if we have any the least respect to our own good Name, and Reputation, as we desire to leave behind us a fair Report, and to be honourably mention'd by them that dwell round about us;
or if we have any the least respect to our own good Name, and Reputation, as we desire to leave behind us a fair Report, and to be honourably mentioned by them that dwell round about us;
cc cs pns12 vhb d dt ds n1 p-acp po12 d j n1, cc n1, c-acp pns12 vvb pc-acp vvi p-acp pno12 dt j n1, cc pc-acp vbi av-j vvn p-acp pno32 cst vvb av-j p-acp pno12;
or if we have any the least respect to our inward Quiet and Tranquillity, as we desire to have the Peace of a cleansed Conscience, which is in Solomon 's Accompt a Continual Feast; or if all these together cannot ingage our Resolutions,
or if we have any the least respect to our inward Quiet and Tranquillity, as we desire to have the Peace of a cleansed Conscience, which is in Solomon is Account a Continual Feast; or if all these together cannot engage our Resolutions,
cc cs pns12 vhb d dt ds n1 p-acp po12 j j-jn cc n1, c-acp pns12 vvb pc-acp vhi dt n1 pp-f dt vvd n1, r-crq vbz p-acp np1 vbz vvb dt j n1; cc cs d d av vmbx vvi po12 n2,
as we desire to escape from the Wrath to come, and to enter with an Euge, into the Joy of our Lord, Let us think of these Things when the Sermon's ended.
as we desire to escape from the Wrath to come, and to enter with an Euge, into the Joy of our Lord, Let us think of these Things when the Sermon's ended.
§ 1. IT was the Fancy of a wise, and an honest Heathen, that all a rational man's Duty might be express'd in two words, NONLATINALPHABET, Bear, and Forbear; the first implying Patience under the evil of Affliction, the second Abstinence from the evil of Sin. Now in this Precept of our Apostle, we have one of the two Hinges, on which does hang the whole Duty of man as man. For whatsoever is a man's Duty may be referr'd to two Heads, His Abstaining from evil, and his doing that which is Good.
§ 1. IT was the Fancy of a wise, and an honest Heathen, that all a rational Man's Duty might be expressed in two words,, Bear, and Forbear; the First implying Patience under the evil of Affliction, the second Abstinence from the evil of Sin. Now in this Precept of our Apostle, we have one of the two Hinges, on which does hang the Whole Duty of man as man. For whatsoever is a Man's Duty may be referred to two Heads, His Abstaining from evil, and his doing that which is Good.
§ crd pn31 vbds dt n1 pp-f dt j, cc dt j j-jn, cst d dt j ng1 n1 vmd vbi vvn p-acp crd n2,, vvb, cc vvb; dt ord vvg n1 p-acp dt j-jn pp-f n1, dt ord n1 p-acp dt j-jn pp-f np1 av p-acp d n1 pp-f po12 n1, pns12 vhb crd pp-f dt crd n2, p-acp r-crq vdz vvi dt j-jn n1 pp-f n1 p-acp n1. p-acp r-crq vbz dt ng1 n1 vmb vbi vvn p-acp crd n2, po31 vvg p-acp n-jn, cc po31 vdg d r-crq vbz j.
Nay forasmuch as 'tis impossible to abstain from all evil and from all Appearance of it, without the doing of what is Good, and persevering unto the end too; (because the want of Perseverance is Simply evil, and cannot stand with that Abstinence which is from all the very face or Appearance of it,) I shall not sure be too profuse in Speaking the pithiness of my Text,
Nay forasmuch as it's impossible to abstain from all evil and from all Appearance of it, without the doing of what is Good, and persevering unto the end too; (Because the want of Perseverance is Simply evil, and cannot stand with that Abstinence which is from all the very face or Appearance of it,) I shall not sure be too profuse in Speaking the pithiness of my Text,
uh av c-acp pn31|vbz j pc-acp vvi p-acp d j-jn cc p-acp d n1 pp-f pn31, p-acp dt vdg pp-f r-crq vbz j, cc j p-acp dt vvb av; (c-acp dt vvb pp-f n1 vbz av-j j-jn, cc vmbx vvi p-acp d n1 r-crq vbz p-acp d dt j n1 cc n1 pp-f pn31,) pns11 vmb xx av-j vbi av j p-acp vvg dt n1 pp-f po11 n1,
if I shall say 'tis comprehensive of the whole Duty of a Christian. For if we abstain from unbelief and misbelief of Christ 's Gospel, and from all disobedience to Christ 's commands, and from the scandalous Appearance both of the one and of the other; we do but barely do as much as my Text requires,
if I shall say it's comprehensive of the Whole Duty of a Christian. For if we abstain from unbelief and misbelief of christ is Gospel, and from all disobedience to christ is commands, and from the scandalous Appearance both of the one and of the other; we do but barely do as much as my Text requires,
cs pns11 vmb vvi pn31|vbz j pp-f dt j-jn n1 pp-f dt njp. c-acp cs pns12 vvb p-acp n1 cc n1 pp-f np1 vbz n1, cc p-acp d n1 p-acp np1 vbz vvz, cc p-acp dt j n1 d pp-f dt crd cc pp-f dt j-jn; pns12 vdb p-acp av-j vdi p-acp d c-acp po11 n1 vvz,
First, The Nature of the Act, which is very Good; it is NONLATINALPHABET, Abstain. Next, the Quality of the Object, and that is evil; it is NONLATINALPHABET, Abstain from evil. Thirdly, the very great extent both of the Act and of the Object; it is NONLATINALPHABET, abstain from all evil.
First, The Nature of the Act, which is very Good; it is, Abstain. Next, the Quality of the Object, and that is evil; it is, Abstain from evil. Thirdly, the very great extent both of the Act and of the Object; it is, abstain from all evil.
ord, dt n1 pp-f dt n1, r-crq vbz j j; pn31 vbz, vvb. ord, dt n1 pp-f dt n1, cc d vbz j-jn; pn31 vbz, vvb p-acp n-jn. ord, dt j j n1 d pp-f dt n1 cc pp-f dt n1; pn31 vbz, vvb p-acp d j-jn.
And then because the word NONLATINALPHABET is of a double signification, importing equally the Species, and the Appearance of any Object, here is therefore requir'd a double Abstinence; one from all the kinds of evil,
And then Because the word is of a double signification, importing equally the Species, and the Appearance of any Object, Here is Therefore required a double Abstinence; one from all the Kinds of evil,
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But first of all to the end that our very Abstinence may not be Evil, even then when it makes the most goodly shew; we must abstain from the evil of seeming onely to be abstemious; that is to say, from the evil, of being abstemious in Hypocrisie. For the World is too full of those Modern Pharisees, who often violate the Text by its Authority; and so insist upon the Letter, in opposition to the Scope, and the Tenor of it, that they rebell against the Precept by their obedience; and offer violence to the Law in its own defence. For (say They within themselves) it is not said by the Apostle, Abstain from all Evil,
But First of all to the end that our very Abstinence may not be Evil, even then when it makes the most goodly show; we must abstain from the evil of seeming only to be abstemious; that is to say, from the evil, of being abstemious in Hypocrisy. For the World is too full of those Modern Pharisees, who often violate the Text by its authority; and so insist upon the letter, in opposition to the Scope, and the Tenor of it, that they rebel against the Precept by their Obedience; and offer violence to the Law in its own defence. For (say They within themselves) it is not said by the Apostle, Abstain from all Evil,
p-acp ord pp-f d p-acp dt n1 cst po12 j n1 vmb xx vbi j-jn, av av c-crq pn31 vvz dt av-ds j n1; pns12 vmb vvi p-acp dt j-jn pp-f vvg av-j pc-acp vbi j; cst vbz pc-acp vvi, p-acp dt j-jn, pp-f vbg j p-acp n1. p-acp dt n1 vbz av j pp-f d j np2, r-crq av vvb dt n1 p-acp po31 n1; cc av vvi p-acp dt n1, p-acp n1 p-acp dt n1, cc dt n1 pp-f pn31, cst pns32 vvi p-acp dt n1 p-acp po32 n1; cc vvi n1 p-acp dt n1 p-acp po31 d n1. c-acp (vvb pns32 p-acp px32) pn31 vbz xx vvn p-acp dt n1, vvb p-acp d n-jn,
as if he meant not so much to forbid the Sin, as the Scandalous manner of its commission. As if he had thought with Them of Sparta, That the abominable Thing is not to steal, but to be caught; not the Irregularity, but Notoriety of the Fact.
as if he meant not so much to forbid the since, as the Scandalous manner of its commission. As if he had Thought with Them of Sparta, That the abominable Thing is not to steal, but to be caught; not the Irregularity, but Notoriety of the Fact.
because she wiped her Mouth, and look'd demurely, and said that She had done no wickedness. (Prov. 30. 20.) What was wanting to her in chastity, She endeavour'd to supply by the care and caution wherewith She sin'd.
Because she wiped her Mouth, and looked demurely, and said that She had done no wickedness. (Curae 30. 20.) What was wanting to her in chastity, She endeavoured to supply by the care and caution wherewith She sinned.
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My way of Sin has been as close, and as indiscernable, as the way of an Eagle in the Air, or the way of a Ship in the midst of the Sea. (v. 19.) And if there is either no God at all,
My Way of since has been as close, and as indiscernible, as the Way of an Eagl in the Air, or the Way of a Ship in the midst of the Sea. (v. 19.) And if there is either no God At all,
or else a God that hath no omniscience, or that doth not imploy it on trivial objects, I have abstained from all evil, because from all Appearance of it.
or Else a God that hath no omniscience, or that does not employ it on trivial objects, I have abstained from all evil, Because from all Appearance of it.
cc av dt n1 cst vhz dx n1, cc d vdz xx vvi pn31 p-acp j n2, pns11 vhb vvn p-acp d n-jn, c-acp p-acp d n1 pp-f pn31.
because however they were guilty of eating up Orphans and Widows houses, yet they did it so devoutly, by their fasting twice a week, and their long Prayers for a pretense, that notwithstanding they were vile in the sight of God, our Saviour tells us, they appear'd Righteous unto men.
Because however they were guilty of eating up Orphans and Widows houses, yet they did it so devoutly, by their fasting twice a Week, and their long Prayers for a pretense, that notwithstanding they were vile in the sighed of God, our Saviour tells us, they appeared Righteous unto men.
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If any covetousness or cruelty of more than ordinary size was to be committed, they presently cover'd it with a Corban, and were Deceivers of men in the name of God.
If any covetousness or cruelty of more than ordinary size was to be committed, they presently covered it with a Corban, and were Deceivers of men in the name of God.
cs d n1 cc n1 pp-f dc cs j n1 vbds pc-acp vbi vvn, pns32 av-j vvd pn31 p-acp dt np1, cc vbdr n2 pp-f n2 p-acp dt vvb pp-f np1.
because how sinfull soever they were Themselves, they did yet make a Conscience of coming near unto a Sinner. Every Jew was thought sick of a noli me tangere, and was accordingly kept off with a Ne attingas. Stand by thy self, come not near to me,
Because how sinful soever they were Themselves, they did yet make a Conscience of coming near unto a Sinner. Every Jew was Thought sick of a noli me tangere, and was accordingly kept off with a Ne attingas. Stand by thy self, come not near to me,
c-acp q-crq j av pns32 vbdr px32, pns32 vdd av vvi dt n1 pp-f vvg av-j p-acp dt n1. d np1 vbds vvn j pp-f dt fw-la pno11 fw-la, cc vbds av-vvg vvn a-acp p-acp dt ccx fw-la. n1 p-acp po21 n1, vvb xx av-j p-acp pno11,
And thus the rigidest Professors of Grace and Godliness here at home, have a Conscience so callous, as to suffer them to rebell against their Governours;
And thus the rigidest Professors of Grace and Godliness Here At home, have a Conscience so callous, as to suffer them to rebel against their Governors;
cc av dt js n2 pp-f n1 cc n1 av p-acp n1-an, vhb dt n1 av j, a-acp pc-acp vvi pno32 p-acp vvb p-acp po32 n2;
but yet so delicate, as not to permit them to obey. A Conscience so wide, as to swallow Camels; but yet so streight, as to strein at Gnats. A Conscience so tough, as to bear a Schism; and yet so tender, as to scruple at a Ceremony. They are not Sabbath-breakers, or Swearers, (for those are Sins of no Profit, ) nor are they ordinarily drunk with excess of Wine; (for That is both a disgracefull and costly sin;) but they are Serious and Demure in all their projects,
but yet so delicate, as not to permit them to obey. A Conscience so wide, as to swallow Camels; but yet so straight, as to strain At Gnats. A Conscience so tough, as to bear a Schism; and yet so tender, as to scruple At a Ceremony. They Are not Sabbath breakers, or Swearers, (for those Are Sins of no Profit,) nor Are they ordinarily drunk with excess of Wine; (for That is both a disgraceful and costly sin;) but they Are Serious and Demure in all their projects,
cc-acp av av j, c-acp xx pc-acp vvi pno32 p-acp vvi. dt n1 av j, a-acp p-acp vvb n2; p-acp av av av, a-acp p-acp vvb p-acp n2. dt n1 av j, a-acp pc-acp vvi dt n1; cc av av j, a-acp p-acp n1 p-acp dt n1. pns32 vbr xx n2, cc n2, (c-acp d vbr n2 pp-f dx n1,) ccx vbr pns32 av-j vvn p-acp n1 pp-f n1; (c-acp cst vbz d dt j cc j vvb;) cc-acp pns32 vbr j cc j p-acp d po32 n2,
and seek the ruin of a Church in as great Sobriety, as Julius Caesar did that of a Commonwealth; Thus affecting to abstain from all Appearance of evil, when they have nothing in them of Good, but in Appearance. Insomuch as I may say, without breach of Charity, that since the word Godliness was usurp'd to supplant the Thing, a greater Improvement hath been made in the Trade of Knavery and Deceipt, than had been ever known before in any less pretending Times.
and seek the ruin of a Church in as great Sobriety, as Julius Caesar did that of a Commonwealth; Thus affecting to abstain from all Appearance of evil, when they have nothing in them of Good, but in Appearance. Insomuch as I may say, without breach of Charity, that since the word Godliness was usurped to supplant the Thing, a greater Improvement hath been made in the Trade of Knavery and Deceit, than had been ever known before in any less pretending Times.
cc vvi dt n1 pp-f dt n1 p-acp c-acp j n1, p-acp np1 np1 vdd d pp-f dt n1; av vvg p-acp vvb p-acp d n1 pp-f n-jn, c-crq pns32 vhb pix p-acp pno32 pp-f j, p-acp p-acp n1. av c-acp pns11 vmb vvi, p-acp n1 pp-f n1, cst p-acp dt n1 n1 vbds vvn pc-acp vvi dt n1, dt jc n1 vhz vbn vvn p-acp dt n1 pp-f n1 cc n1, av vhd vbn av vvn a-acp p-acp d av-dc vvg n2.
§ 4. This must therefore be the Subject of our first and chief care, that we abuse not our selves, as well as others, by taking That to be Holiness, which is Hypocrisie; That we abstain in sincerity from the Evil it self, and not from the Sole Appearance of it.
§ 4. This must Therefore be the Subject of our First and chief care, that we abuse not our selves, as well as Others, by taking That to be Holiness, which is Hypocrisy; That we abstain in sincerity from the Evil it self, and not from the Sole Appearance of it.
§ crd d vmb av vbi dt j-jn pp-f po12 ord cc j-jn n1, cst pns12 vvb xx po12 n2, c-acp av c-acp n2-jn, p-acp vvg cst pc-acp vbi n1, r-crq vbz n1; cst pns12 vvb p-acp n1 p-acp dt j-jn pn31 n1, cc xx p-acp dt j n1 pp-f pn31.
'Tis not enough that we abstain from This or That single evil, to which perhaps we are not carried by any natural Inclination, or have contracted Averseness to;
It's not enough that we abstain from This or That single evil, to which perhaps we Are not carried by any natural Inclination, or have contracted Averseness to;
pn31|vbz xx av-d cst pns12 vvb p-acp d cc cst j j-jn, p-acp r-crq av pns12 vbr xx vvn p-acp d j n1, cc vhb vvn n1 p-acp;
unless we be wise also as Serpents. I mean so wise as to abstain from those Indifferent sorts of Good, which are Incentives, and Occasions, and Introductories to evil. This we learn from the word NONLATINALPHABET,
unless we be wise also as Serpents. I mean so wise as to abstain from those Indifferent sorts of Good, which Are Incentives, and Occasions, and Introductories to evil. This we Learn from the word,
cs pns12 vbb j av c-acp n2. pns11 vvb av j c-acp p-acp vvb p-acp d j n2 pp-f j, r-crq vbr n2-jn, cc n2, cc n2 p-acp j-jn. d pns12 vvb p-acp dt n1,
§ 5. To shew the Goodness and the Necessity of the first particular of the Three, to wit, our Abstaining from what is evil, I cannot better take my Rise then from this pertinent observation;
§ 5. To show the goodness and the Necessity of the First particular of the Three, to wit, our Abstaining from what is evil, I cannot better take my Rise then from this pertinent observation;
§ crd p-acp vvi dt n1 cc dt n1 pp-f dt ord j pp-f dt crd, p-acp n1, po12 vvg p-acp r-crq vbz j-jn, pns11 vmbx av-jc vvi po11 vvb av p-acp d j n1;
That even Abstinence in it self is a considerable Vertue, although it be onely from Things Indifferent, although it be but from Things, whereof we are permitted a free Injoyment.
That even Abstinence in it self is a considerable Virtue, although it be only from Things Indifferent, although it be but from Things, whereof we Are permitted a free Enjoyment.
Augustus Caesar in Suetonius, the Emperour Tacitus in Vopiscus, the Phliasii in Xenophon, and the Abstemii in Athenaeus, have been deservedly applauded for this one reason.
Augustus Caesar in Suetonius, the Emperor Tacitus in Vopiscus, the Phliasii in Xenophon, and the Abstemii in Athenaeus, have been deservedly applauded for this one reason.
And as the Rechabites were commended by God Himself, for not departing from the Will of their Father Jonadab; so was it Jonadab 's commendation, that he commanded his Sons to abstain from Wine, not at all for being evil, but rather dangerously good. Now that Abstinence is good, although it is not from things which are simply Evil, seems to be evident even from This (if from no other) reason, that it enables and prepares us for the great Duty of Self-denial. It is a practice of that Dominion we ought to have over our selves; a prudent Exercise of the Victory which both our Reasons and our Wills should still obtain over our Appetites. For by denying unto our selves some things lawfull and allow'd, we may attain to a facility of abstaining from the things that are most forbidden.
And as the Rechabites were commended by God Himself, for not departing from the Will of their Father Jonadab; so was it Jonadab is commendation, that he commanded his Sons to abstain from Wine, not At all for being evil, but rather dangerously good. Now that Abstinence is good, although it is not from things which Are simply Evil, seems to be evident even from This (if from no other) reason, that it enables and prepares us for the great Duty of Self-denial. It is a practice of that Dominion we ought to have over our selves; a prudent Exercise of the Victory which both our Reasons and our Wills should still obtain over our Appetites. For by denying unto our selves Some things lawful and allowed, we may attain to a facility of abstaining from the things that Are most forbidden.
cc p-acp dt vvz vbdr vvn p-acp np1 px31, c-acp xx vvg p-acp dt vmb pp-f po32 n1 np1; av vbds pn31 np1 vbz n1, cst pns31 vvd po31 n2 pc-acp vvi p-acp n1, xx p-acp d c-acp vbg j-jn, p-acp av-c av-j j. av cst n1 vbz j, cs pn31 vbz xx p-acp n2 r-crq vbr av-j j-jn, vvz pc-acp vbi j av p-acp d (cs p-acp dx j-jn) n1, cst pn31 vvz cc vvz pno12 p-acp dt j n1 pp-f n1. pn31 vbz dt n1 pp-f d n1 pns12 vmd pc-acp vhi p-acp po12 n2; dt j vvb pp-f dt n1 r-crq d po12 n2 cc po12 n2 vmd av vvi p-acp po12 n2. c-acp p-acp vvg p-acp po12 n2 d n2 j cc vvn, pns12 vmb vvi p-acp dt n1 pp-f vvg p-acp dt n2 cst vbr av-ds vvn.
why The Church and State too praescribe the Abstinences of Lent. For as the annual observation of Lent it self is (in the Judgment of S. Jerom ) of Apostical Institution;
why The Church and State too prescribe the Abstinences of Lent. For as the annual observation of Lent it self is (in the Judgement of S. Jerome) of Apostolic Institution;
For what Authority does command upon a civil Accompt onely, the People certainly must obey upon the Accompt of their Religion, if they do regulate their Religion by the express Word of God, which streightly chargeth them to submit to every Ordinance of Man. (Meaning the Ordinances of Man, which are not opposite or cross to the Laws of God. ) To abstract our Abstinence from our obligedness to obey, (and from the other great End which first I mention'd,) is to abstract at the same instant the merit of vertue from our Abstinence. For Meat commendeth us not to God, (as saith S. Paul to the Corinthians; and every Creature of God is good, if received with Thanksgiving, (saith He to Timothy: ) And though the preference of Fish before the Meat of the Shambles, is so far innocent, and lawfull, as 'tis left to our Christian Liberty; yea so far necessary, and binding, as 'tis commanded by that Authority which God hath commanded us to obey; yet, abstracted from the Precept of such Authority, it may be Wantonness in one, and in another, Superstition. For Meats are all of such Indifference, if antecedently consider'd,
For what authority does command upon a civil Account only, the People Certainly must obey upon the Account of their Religion, if they do regulate their Religion by the express Word of God, which streightly charges them to submit to every Ordinance of Man. (Meaning the Ordinances of Man, which Are not opposite or cross to the Laws of God.) To abstract our Abstinence from our obligedness to obey, (and from the other great End which First I mentioned,) is to abstract At the same instant the merit of virtue from our Abstinence. For Meat commends us not to God, (as Says S. Paul to the Corinthians; and every Creature of God is good, if received with Thanksgiving, (Says He to Timothy:) And though the preference of Fish before the Meat of the Shambles, is so Far innocent, and lawful, as it's left to our Christian Liberty; yea so Far necessary, and binding, as it's commanded by that authority which God hath commanded us to obey; yet, abstracted from the Precept of such authority, it may be Wantonness in one, and in Another, Superstition. For Meats Are all of such Indifference, if antecedently considered,
Nay a man, by eating Fish, may make provision for the Flesh; especially when he makes it to swim in Wine. He may by Both so fill his Belly, and so fulfill his Appetite, as that his Abstinence from Flesh may but conduce to his sensuality; and all his Lenten entertainment prove but a sacrifice to his Lust. The most voluptuous Apolausticks, in the Accompt of Athenaeus, became infamous for nothing more,
Nay a man, by eating Fish, may make provision for the Flesh; especially when he makes it to swim in Wine. He may by Both so fill his Belly, and so fulfil his Appetite, as that his Abstinence from Flesh may but conduce to his sensuality; and all his Lenten entertainment prove but a sacrifice to his Lust. The most voluptuous Apolausticks, in the Account of Athenaeus, became infamous for nothing more,
than their passionate Doatages upon Fish. Nor could the very learned Cook, in the old Comoedian, provide the Amorous young men a more strong Incentive. From whence it follows that to keep Lent, as 'tis a Time of Mortification, is not so carefully to abstain from the Kind and Quality of our Meals,
than their passionate Doatages upon Fish. Nor could the very learned Cook, in the old Comedian, provide the Amoros young men a more strong Incentive. From whence it follows that to keep Lent, as it's a Time of Mortification, is not so carefully to abstain from the Kind and Quality of our Meals,
Each of These is a Duty, however different they are in degree of Merit. For that the later is the greatest, and most important, may appear by the great Difference betwixt the reasons of the goodness which lies in Both. For our Abstinence from Flesh, is onely good because commanded; whereas our Abstinence from evil, is onely commanded because 'tis good. There the goodness is accidental, but here 'tis natural. There 'tis nothing but the Consequent, here the Cause of the Commandment.
Each of These is a Duty, however different they Are in degree of Merit. For that the later is the greatest, and most important, may appear by the great Difference betwixt the Reasons of the Goodness which lies in Both. For our Abstinence from Flesh, is only good Because commanded; whereas our Abstinence from evil, is only commanded Because it's good. There the Goodness is accidental, but Here it's natural. There it's nothing but the Consequent, Here the Cause of the Commandment.
§ 7. This must therefore be our first and our greatest Care, that we abstain from those things that are simply evil; and this in a double Opposition to two sorts of men, who divide a great part of the world between them;
§ 7. This must Therefore be our First and our greatest Care, that we abstain from those things that Are simply evil; and this in a double Opposition to two sorts of men, who divide a great part of the world between them;
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Adding onely that They abstain from the Appearance of evil, as broken Tradesmen from the semblance or perfect Beggary. The nearer they are to the State of Bankrupts, they have their Artifices and Tricks whereby to seem so much the Richer. Or as Antipater had his outside all clad in Black, not because (as he pretended) it was the old Macedonian habit, but to conceal his whole Inside, as lin'd with Purple. We must not therefore follow Them, who cry aloud against the Sins they imbrace in silence, and abstain in such wise from all Appearance of evil, as to abstain from no evil but in Appearance. We must not so apprehend or mistake the Text,
Adding only that They abstain from the Appearance of evil, as broken Tradesmen from the semblance or perfect Beggary. The nearer they Are to the State of bankrupts, they have their Artifices and Tricks whereby to seem so much the Richer. Or as Antipater had his outside all clad in Black, not Because (as he pretended) it was the old Macedonian habit, but to conceal his Whole Inside, as lined with Purple. We must not Therefore follow Them, who cry aloud against the Sins they embrace in silence, and abstain in such wise from all Appearance of evil, as to abstain from no evil but in Appearance. We must not so apprehend or mistake the Text,
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Who being asham'd of seeming piously and religiously addicted, (as a thing not becoming their Youth, or Quality, ) do therefore proclaim their Sin as Sodom, and commit it (with Absolon) on the House Top. Not onely abstaining from all that's good, but from all Appearance of it.
Who being ashamed of seeming piously and religiously addicted, (as a thing not becoming their Youth, or Quality,) do Therefore proclaim their since as Sodom, and commit it (with Absalom) on the House Top. Not only abstaining from all that's good, but from all Appearance of it.
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First, how many may we observe who easily enter into Duels, (and are asham'd not to do so) with such as speak to the Dishonour of a most despicable Mistriss, and yet will stand unconcern'd, when more is done to the Reproach of their Master Christ? Men so stout, that they dare be damn'd; and yet so eminent for their cowardize, that they dare not be patient of putting up the least wrong. Men of such poor and such sordid Spirits,
First, how many may we observe who Easily enter into Duels, (and Are ashamed not to do so) with such as speak to the Dishonour of a most despicable Mistress, and yet will stand unconcerned, when more is done to the Reproach of their Master christ? Men so stout, that they Dare be damned; and yet so eminent for their cowardice, that they Dare not be patient of putting up the least wrong. Men of such poor and such sordid Spirits,
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as to dread the very thoughts and the words of Men, however senseless of the hatred and wrath of God. Men of such strange Pusillanimity, that they dare not indure the Contempt of this World, which God himself is contemn'd by,
as to dread the very thoughts and the words of Men, however senseless of the hatred and wrath of God. Men of such strange Pusillanimity, that they Dare not endure the Contempt of this World, which God himself is contemned by,
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has never a challenge sent to him for having affronted the Lord of Glory; who yet for any the least affront which he should dare to have done to an handsom Idol, had straight been summon'd into the Field, there to make satisfaction in Tears of Blood. Again,
has never a challenge sent to him for having affronted the Lord of Glory; who yet for any the least affront which he should Dare to have done to an handsome Idol, had straight been summoned into the Field, there to make satisfaction in Tears of Blood. Again,
how many in our Protestant Reformed World, do seem to take as great a Pride, and make as open a Profession of being eminent Apolausticks, as that voluptuous sort of Heathens, whom Eubulus the Greek Comoedian does expose upon the Stage for their learned Surfeits? who laugh at Abstinence as a Foolery; and look on all Self denial as arrant Madness. (A thing proceeding from nothing better than the distemper'd Hypochondres. ) Who having learn'd the deep Science of Eating well, and being able to make a Treatment as becomes Criticks in Sensuality, are apt to put a greater value both on Themselves, and their Atchievement, than if they had taken the Town of Troy.
how many in our Protestant Reformed World, do seem to take as great a Pride, and make as open a Profession of being eminent Apolausticks, as that voluptuous sort of heathens, whom Eubulus the Greek Comedian does expose upon the Stage for their learned Surfeits? who laugh At Abstinence as a Foolery; and look on all Self denial as arrant Madness. (A thing proceeding from nothing better than the distempered Hypochondres.) Who having learned the deep Science of Eating well, and being able to make a Treatment as becomes Critics in Sensuality, Are apt to put a greater valve both on Themselves, and their Achievement, than if they had taken the Town of Troy.
NONLATINALPHABET. Lastly, how many Antihypocrites, although Professors of Christianity, do vye with Ovid, and Messalina, the Emperour Proculus, and the rest of that heathen World, (for the recording of whose effronteries Cornelius Agrippa is to be blam'd,) in that they do not onely disclose the real Enormities which they have done,
. Lastly, how many Antihypocrites, although Professors of Christianity, do vie with Ovid, and Messallina, the Emperor Proculus, and the rest of that heathen World, (for the recording of whose effronteries Cornelius Agrippa is to be blamed,) in that they do not only disclose the real Enormities which they have done,
but also boast of more Debauches, than they ever had the appetite, or possibly the strength to be guilty of? Now he who so far hates hypocrisie, (which is a damnable abstaining from appearance onely all of Evil, ) as to glory in his Impieties, and by consequence to abstain from the very appearance also of good, (whereby he does not onely displease, but despise his Maker,) is as one flying from a Lion,
but also boast of more Debauches, than they ever had the appetite, or possibly the strength to be guilty of? Now he who so Far hates hypocrisy, (which is a damnable abstaining from appearance only all of Evil,) as to glory in his Impieties, and by consequence to abstain from the very appearance also of good, (whereby he does not only displease, but despise his Maker,) is as one flying from a lion,
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or as one leaning upon the Wall, and a Serpent bites him. (Amos 5. 19.) He is as one fallen, out of a Feaver into a Fire; and to be reckon'd, of the two, the more horrid Devil.
or as one leaning upon the Wall, and a Serpent bites him. (Amos 5. 19.) He is as one fallen, out of a Fever into a Fire; and to be reckoned, of the two, the more horrid devil.
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§ 9. In opposition to the first of the two Extremes, we must make our first step to raise us Thus unto a Second. If Abstinence is so noble and so necessary a Duty,
§ 9. In opposition to the First of the two Extremes, we must make our First step to raise us Thus unto a Second. If Abstinence is so noble and so necessary a Duty,
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though from Those very things which are but dangerously Good, what then is Abstinence from the objects which are damnably Evil? To keep our selves far enough from Such, we must carefully set before us King David 's Method; when being to qualifie himself for an Approach to God's Altar, he did not say he would wash his Face, but his Hands in Innocence. Besides it ought to be consider'd that all the Commandments, saving two, having been negatively propos'd, imply the Bottom of all our Duties to lie in our Abstinence from evil. As being That, without which,
though from Those very things which Are but dangerously Good, what then is Abstinence from the objects which Are damnably Evil? To keep our selves Far enough from Such, we must carefully Set before us King David is Method; when being to qualify himself for an Approach to God's Altar, he did not say he would wash his Face, but his Hands in Innocence. Beside it ought to be considered that all the commandments, Saving two, having been negatively proposed, imply the Bottom of all our Duties to lie in our Abstinence from evil. As being That, without which,
even all our good Deeds will be done in vain; yea and the best of all our Works will be but handsome Abominations. For the highest and the most positive of all our Duties, are comprehended by S. Paul under these three Heads, our living soberly, righteously, and godly in this present World, Tit. 2. 12. But 'tis absolutely impossible that we should ever live soberly, unless by abstaining from all Excess; that we should ever live righteously, unless by abstaining from all Injustice; that we should ever live godly, unless by abstaining from all Prophaneness. It is a vain thing for any, to think of loving and serving God, who does not first of all cease to injure his Neighbour and Himself too. Virtus est, vitium fugere;
even all our good deeds will be done in vain; yea and the best of all our Works will be but handsome Abominations. For the highest and the most positive of all our Duties, Are comprehended by S. Paul under these three Heads, our living soberly, righteously, and godly in this present World, Tit. 2. 12. But it's absolutely impossible that we should ever live soberly, unless by abstaining from all Excess; that we should ever live righteously, unless by abstaining from all Injustice; that we should ever live godly, unless by abstaining from all Profaneness. It is a vain thing for any, to think of loving and serving God, who does not First of all cease to injure his Neighbour and Himself too. Virtus est, Vitium Fugere;
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— The fear of the Lord, That is wisdom, and to depart from evil is understanding. Job. 28. 28. § 10. But however this is necessary, 'tis not enough, since we are far from being sure that this our Abstinence is sincere, unless by its being impartial too.
— The Fear of the Lord, That is Wisdom, and to depart from evil is understanding. Job. 28. 28. § 10. But however this is necessary, it's not enough, since we Are Far from being sure that this our Abstinence is sincere, unless by its being impartial too.
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For some of the worst of mankind may still abstain from some evils, although it be but by the means of some occasional Averseness, and possibly too for want of a natural Inclination. 'Tis very far from being enough, that we have Tolerance in one kind,
For Some of the worst of mankind may still abstain from Some evils, although it be but by the means of Some occasional Averseness, and possibly too for want of a natural Inclination. It's very Far from being enough, that we have Tolerance in one kind,
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or Continence in another, which in Aristotle 's Judgment are but a couple of Semivertues, (and yet 'twere well if most Christians would now attain to so good a Pitch;) no,
or Continence in Another, which in Aristotle is Judgement Are but a couple of Semivertues, (and yet 'twere well if most Christians would now attain to so good a Pitch;) no,
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That is to say, with such Pleasure, as is aequally common to Men with Brutes. No, when our Parents were first commanded to abstain from That Tree, which was inclos'd by God's Precept in the midst of the Garden, they were implicitly commanded to abstain from all evil. In as much as all the Branches of Sin and Wickedness, which from that time to this have defil'd our Nature, do owe their cursed Derivation to that one Stock. And by consequence it concerns us to advance a step farther;
That is to say, with such Pleasure, as is equally Common to Men with Brutus's. No, when our Parents were First commanded to abstain from That Tree, which was enclosed by God's Precept in the midst of the Garden, they were implicitly commanded to abstain from all evil. In as much as all the Branches of since and Wickedness, which from that time to this have defiled our Nature, do owe their cursed Derivation to that one Stock. And by consequence it concerns us to advance a step farther;
cst vbz pc-acp vvi, p-acp d n1, c-acp vbz av-j j p-acp n2 p-acp n2. uh-dx, c-crq po12 n2 vbdr ord vvn p-acp vvb p-acp cst n1, r-crq vbds vvn p-acp npg1 n1 p-acp dt n1 pp-f dt n1, pns32 vbdr av-j vvd pc-acp vvi p-acp d n-jn. p-acp p-acp d c-acp d dt n2 pp-f n1 cc n1, r-crq p-acp d n1 p-acp d vhb vvn po12 n1, vdb vvi po32 j-vvn n1 p-acp d crd n1. cc p-acp n1 pn31 vvz pno12 pc-acp vvi dt n1 av-jc;
to plead and pant after, and contend for such an Abstinence, as is not onely from This or That, (for then the very worst of us might soon be Christians good enough,) but from All sorts of evil without exception;
to plead and pant After, and contend for such an Abstinence, as is not only from This or That, (for then the very worst of us might soon be Christians good enough,) but from All sorts of evil without exception;
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and so to comply with our Apostle in his important monosyllable, by taking the object of our Abstinence with its unlimited universality. For (that we may pass from the first to the second Particular in the Text) it is NONLATINALPHABET — Abstain from All evil.
and so to comply with our Apostle in his important monosyllable, by taking the Object of our Abstinence with its unlimited universality. For (that we may pass from the First to the second Particular in the Text) it is — Abstain from All evil.
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First, because He who is indulgent to any one sort of Evil, cannot say that there is one from which he does vertuously abstain; nor is he certain what duration his partial Abstinence will be of.
First, Because He who is indulgent to any one sort of Evil, cannot say that there is one from which he does virtuously abstain; nor is he certain what duration his partial Abstinence will be of.
It being so easie for him to fall from one wickedness to another, that wheresoever the cunning Serpent gets in his Head, he draws his whole Body in with the greater Ease.
It being so easy for him to fallen from one wickedness to Another, that wheresoever the cunning Serpent gets in his Head, he draws his Whole Body in with the greater Ease.
why He who gives himself the Liberty to feed intemperately on one Sin, is ipso facto become obnoxious unto the Surfeiting upon all; because he has not any Principle or Power within him, by force of which he can be sure to abstain from any. And the reason of that reason is just as clear too.
why He who gives himself the Liberty to feed intemperately on one since, is ipso facto become obnoxious unto the Surfeiting upon all; Because he has not any Principle or Power within him, by force of which he can be sure to abstain from any. And the reason of that reason is just as clear too.
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For the same want of fear to offend his Maker, the same despight offer'd to Grace, and the same Callousness of Conscience, which either allows or betrays him to any one wilfull Sin, leaves him destitute and expos'd to the Power of All. So that if, by not committing, he seems at any time to abstain from this or that sort of Vice, 'tis not his Virtue, but his Luck. And if any thing is to be thank'd, (besides the restraining Mercy of God, who does often set his Hook into the Wicked man's Nostrils,) he may thank his Stars for it;
For the same want of Fear to offend his Maker, the same despite offered to Grace, and the same Callousness of Conscience, which either allows or betrays him to any one wilful since, leaves him destitute and exposed to the Power of All. So that if, by not committing, he seems At any time to abstain from this or that sort of Vice, it's not his Virtue, but his Luck. And if any thing is to be thanked, (beside the restraining Mercy of God, who does often Set his Hook into the Wicked Man's Nostrils,) he may thank his Stars for it;
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as to be carried by the same Byass from other obliquities on the right. There being some sorts of evil so very opposite unto each other, (and inconsistent at the same instant, ) that to abstain from one Extream, is not laudable in a Professor who is indulgent unto the other. 'Tis not thank-worthy in a Niggard, not to be guilty of Prodigality. Nor is it the Merit, but the necessity of an extremely great Coward, if he is not found guilty of too much Rashness. It being a sad kind of Virtue which a Man owes onely to Vice;
as to be carried by the same Bias from other obliquities on the right. There being Some sorts of evil so very opposite unto each other, (and inconsistent At the same instant,) that to abstain from one Extreme, is not laudable in a Professor who is indulgent unto the other. It's not thankworthy in a Niggard, not to be guilty of Prodigality. Nor is it the Merit, but the necessity of an extremely great Coward, if he is not found guilty of too much Rashness. It being a sad kind of Virtue which a Man owes only to Vice;
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§ 12. Again, NONLATINALPHABET, Abstain from All evil, because the wilfull Transgression of any one of God's Commandments, makes us as liable to Judgment, (though not to so many degrees of Torment) as if we had broken every one. For what else can be the meaning of that saying in S. James, that if a man keep the whole Law,
§ 12. Again,, Abstain from All evil, Because the wilful Transgression of any one of God's commandments, makes us as liable to Judgement, (though not to so many Degrees of Torment) as if we had broken every one. For what Else can be the meaning of that saying in S. James, that if a man keep the Whole Law,
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and yet offend in one point, he is guilty of all? He (for example) who abstains not from the Intemperance of the Tongue, (That enormous fleshly lust which is so regnant in these our days,) may be said to offend in one sole Point of Christianity;
and yet offend in one point, he is guilty of all? He (for Exampl) who abstains not from the Intemperance of the Tongue, (That enormous fleshly lust which is so regnant in these our days,) may be said to offend in one sole Point of Christianity;
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yet (like a little Colloquintida in a whole Pot of Broth) That offending in one Point sheds such an Influence upon others, as to invalidate and evacuate his whole Religion. Jam. 1. 26. The reason of which is very evident, in that the same God that saith, Thou shalt not steal, or commit Adultery, does also say at the same Time, in the same Decalogue,
yet (like a little Colloquintida in a Whole Pot of Broth) That offending in one Point sheds such an Influence upon Others, as to invalidate and evacuate his Whole Religion. Jam. 1. 26. The reason of which is very evident, in that the same God that Says, Thou shalt not steal, or commit Adultery, does also say At the same Time, in the same Decalogue,
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And the Breach of these Precepts, when it is wilfull or habitual, is as damnable in its nature as the Transgression of the former, and all the rest. For as the whole Nature of Treason against the Majesty of the King, does lie as really in the compassing or contriving of his Death,
And the Breach of these Precepts, when it is wilful or habitual, is as damnable in its nature as the Transgression of the former, and all the rest. For as the Whole Nature of Treason against the Majesty of the King, does lie as really in the compassing or contriving of his Death,
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and any one of those Treasons is as capital as a Thousand; so the whole Nature of Rebellion against the Majesty of God, does lie as much in the wilfull Breach of any one of his Commands,
and any one of those Treasons is as capital as a Thousand; so the Whole Nature of Rebellion against the Majesty of God, does lie as much in the wilful Breach of any one of his Commands,
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as in all together; and Damnation is the wages, as well of that one, as of all the rest. And as when a man is hang'd for committing Treason, it is cold comfort to him, that he is hang'd but for one Crime,
as in all together; and Damnation is the wages, as well of that one, as of all the rest. And as when a man is hanged for committing Treason, it is cold Comfort to him, that he is hanged but for one Crime,
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and not for many; so 'twill but little, if at all, lessen the misery of the Damn'd, t•at they were damn'd onely for Drunkenness, Schism, or Haeresie, or for another such habitual and mortal sin, not for Murther, or Adultery, which were not laid unto their charge;
and not for many; so it'll but little, if At all, lessen the misery of the Damned, t•at they were damned only for drunkenness, Schism, or Heresy, or for Another such habitual and Mortal since, not for Murder, or Adultery, which were not laid unto their charge;
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or rather for breaking the Fifth Commandment, than for transgressing the other Nine. And therefore since Impenitence is indispensably destructive, (though I know there is a greater and a lesser Damnation,) be it but in one, or in many evils, it must concern us to abstain with impartiality even from All.
or rather for breaking the Fifth Commandment, than for transgressing the other Nine. And Therefore since Impenitence is indispensably destructive, (though I know there is a greater and a lesser Damnation,) be it but in one, or in many evils, it must concern us to abstain with impartiality even from All.
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as well from the least, as from the greatest; because our very least Sins do gather a Greatness to themselves, from the greatness of the Object we Sin against, and from the Greatness of the Means against which we Sin. (I mean our Prayers, and our Sacraments, and the frequency of our Sermons, by which whoever is not mended, is accidentally made worse. ) And because the least Sins are apt to lead into the greatest.
as well from the least, as from the greatest; Because our very least Sins do gather a Greatness to themselves, from the greatness of the Object we since against, and from the Greatness of the Means against which we Sin. (I mean our Prayers, and our Sacraments, and the frequency of our Sermons, by which whoever is not mended, is accidentally made Worse.) And Because the least Sins Are apt to led into the greatest.
because although what is venial can never lose its Distinction from what is mortal, yet 'tis worthily to be fear'd that a man may Sin mortally, by pleasing himself in his venial Sins; and by loving them more than the will of God.
Because although what is venial can never loose its Distinction from what is Mortal, yet it's worthily to be feared that a man may since mortally, by pleasing himself in his venial Sins; and by loving them more than the will of God.
than by our Ship's being suddenly and at once cast into the Sea. Abstain we therefore even from all, the most diminutive Peccadillos, (as men of Latitudes in Practice do love to call them,) not from Evil onely in Deed, but in Word, and Thought too.
than by our Ship's being suddenly and At once cast into the Sea. Abstain we Therefore even from all, the most diminutive Peccadilloes, (as men of Latitudes in Practice do love to call them,) not from Evil only in Deed, but in Word, and Thought too.
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when falseness and rancour are cleaving to it? And we read that evil Thoughts which proceed out of the Heart are especially the things that defile the Man. Matth. 15. 18, 19, 20. A Truth discernable,
when falseness and rancour Are cleaving to it? And we read that evil Thoughts which proceed out of the Heart Are especially the things that defile the Man. Matthew 15. 18, 19, 20. A Truth discernible,
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as by other, so by this reason also, That many customary Sinners may be forcibly restrain'd from their evil Actions, who yet can never be restrain'd from their evil Thoughts too.
as by other, so by this reason also, That many customary Sinners may be forcibly restrained from their evil Actions, who yet can never be restrained from their evil Thoughts too.
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when Age or Sickness hath made them innocent as to their Actions, do love to think over the Sins they have not vigour enough to act. They can no more cease from Sin which Custom has riveted in their Souls,
when Age or Sickness hath made them innocent as to their Actions, do love to think over the Sins they have not vigour enough to act. They can no more cease from since which Custom has riveted in their Souls,
than Flies inured to the Shambles are able to abstain from the smell of Meat. Now whether the Evil of our Thoughts be of Wilfulness, or Infirmity, we are to exercise our selves in abstaining from it.
than Flies inured to the Shambles Are able to abstain from the smell of Meat. Now whither the Evil of our Thoughts be of Wilfulness, or Infirmity, we Are to exercise our selves in abstaining from it.
This I say for our Humiliation; But I add for our Comfort too, that so long as we are striving with the utmost of our Ablility against the stream of human Frailties, we are not liable to Wrath, in case the violence of the Torrent prevail against us.
This I say for our Humiliation; But I add for our Comfort too, that so long as we Are striving with the utmost of our Ablility against the stream of human Frailties, we Are not liable to Wrath, in case the violence of the Torrent prevail against us.
For when we strive against That from which we cannot so abstain, as to be every way sinless, Then we are reckon'd to abstain, so far forth as to be sincere. And though a Sinlesness is not, yet is a singleness or sincerity the indispensable Requisite of a Christian.
For when we strive against That from which we cannot so abstain, as to be every Way sinless, Then we Are reckoned to abstain, so Far forth as to be sincere. And though a Sinlessness is not, yet is a singleness or sincerity the indispensable Requisite of a Christian.
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but yet are evil ex accidenti. And what is evil but accidentally, is simply Good. And so there are several good things, which though absolutely, and simply, and antecedently such,
but yet Are evil ex accidenti. And what is evil but accidentally, is simply Good. And so there Are several good things, which though absolutely, and simply, and antecedently such,
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yet from The same, being consider'd in some Relations and Respects, it is a Christian man's Duty very carefully to abstain. And in consequence of This, Abstain from every good thing, which thy Conscience does condemn; and from every good thing, which thy Conscience doubts of; and from every good thing, by which thy Brother is made to stumble, and to fall headlong into Sin;
yet from The same, being considered in Some Relations and Respects, it is a Christian Man's Duty very carefully to abstain. And in consequence of This, Abstain from every good thing, which thy Conscience does condemn; and from every good thing, which thy Conscience doubts of; and from every good thing, by which thy Brother is made to Stumble, and to fallen headlong into since;
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and from every good thing which is comparatively evil, by being heedlesly preferr'd to what is very much better; and from every good Thing, which strongly administers an Occasion, and a Temptation unto evil.
and from every good thing which is comparatively evil, by being heedlessly preferred to what is very much better; and from every good Thing, which strongly administers an Occasion, and a Temptation unto evil.
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I say abstain from the first sort, because though there is nothing unclean in it self, (of all those Meats which are food for men,) yet to him that esteemeth any thing to be unclean, to Him (in that Errour) it is unclean. Rom. 14. 14. And abstain from the second sort,
I say abstain from the First sort, Because though there is nothing unclean in it self, (of all those Meats which Are food for men,) yet to him that esteems any thing to be unclean, to Him (in that Error) it is unclean. Rom. 14. 14. And abstain from the second sort,
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Rom. 14. 20, 21, 22. Again, Abstain from the fourth sort, because God hath declared He will have Mercy rather than Sacrifice, Mat. 9. 13. And the saving of a Sheep on the Sabbath Day, rather than the resting from bodily labour. (Mat. 12. 11.) and rather a being reconcil'd to an injur'd Brother, than bringing a Gift unto the Altar, (Mat. 5. 23. 24. Last of all let us abstain from the fifth sort of Objects, which are simply good enough,
Rom. 14. 20, 21, 22. Again, Abstain from the fourth sort, Because God hath declared He will have Mercy rather than Sacrifice, Mathew 9. 13. And the Saving of a Sheep on the Sabbath Day, rather than the resting from bodily labour. (Mathew 12. 11.) and rather a being reconciled to an injured Brother, than bringing a Gift unto the Altar, (Mathew 5. 23. 24. Last of all let us abstain from the fifth sort of Objects, which Are simply good enough,
than having yielded unto one, to forbear another. Abstinence from evil is nothing else but an Act of Fasting. And certainly He who cannot fast from the Approaches of Impiety, will much less fast from the Presence of it.
than having yielded unto one, to forbear Another. Abstinence from evil is nothing Else but an Act of Fasting. And Certainly He who cannot fast from the Approaches of Impiety, will much less fast from the Presence of it.
If we cannot well abstain from conversing with the Occasions, how much less from the Act of a pleasant evil? or if not from the Act, how much less from the Habit? Aegrius ejicitur, quàm non admittitur Hostis.
If we cannot well abstain from conversing with the Occasions, how much less from the Act of a pleasant evil? or if not from the Act, how much less from the Habit? Aegrius ejicitur, quàm non admittitur Hostis.
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Very much easier to prevent, than to cure a Leprosie. Which our Apostle well considering, was not onely of the Opinion, but made it the Rule of his Practice also, (in his whole Ninth Chapter of the First Epistle to the Corinthians, ) that to keep far enough off from doing any thing unlawfull, he was to abstain from many things which were lawfull too.
Very much Easier to prevent, than to cure a Leprosy. Which our Apostle well considering, was not only of the Opinion, but made it the Rule of his Practice also, (in his Whole Ninth Chapter of the First Epistle to the Corinthians,) that to keep Far enough off from doing any thing unlawful, he was to abstain from many things which were lawful too.
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§ 15. And to the end that we may do so, in every sense and acception the word will bear, let the Caveat be extended to these two Heads. First of all to those things, which,
§ 15. And to the end that we may do so, in every sense and acception the word will bear, let the Caveat be extended to these two Heads. First of all to those things, which,
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Next to things, which, though not sinfull, (no not so much as in appearance, ) do put upon us a kind of Byass, and Propensity to Sin. To the former I shall refer, whatsoever Things are lawfull, but yet uncomly, or inexpedient. I shall refer unto the later, whatsoever Things are lawfull, but of dangerous consequence; not formally evil,
Next to things, which, though not sinful, (no not so much as in appearance,) do put upon us a kind of Byass, and Propensity to Sin. To the former I shall refer, whatsoever Things Are lawful, but yet uncomely, or inexpedient. I shall refer unto the later, whatsoever Things Are lawful, but of dangerous consequence; not formally evil,
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And therefore He that had knowledge (in the Times of the Apostle,) was not in reason to sit at meat in the Idol's Temple, for fear that he who had none should be imboldned to eat of things offer'd unto Idols, even against his over weak and erroneous Conscience. So that although not to abstain for another man's sake,
And Therefore He that had knowledge (in the Times of the Apostle,) was not in reason to fit At meat in the Idol's Temple, for Fear that he who had none should be emboldened to eat of things offered unto Idols, even against his over weak and erroneous Conscience. So that although not to abstain for Another Man's sake,
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when we need not for our own, cannot be said to be a Sin through any unlawfulness in the Object indulged to; yet 'tis a Breach of that Rule which was set by S. Paul for all to walk by, That no man put a Stumbling-block,
when we need not for our own, cannot be said to be a since through any unlawfulness in the Object indulged to; yet it's a Breach of that Rule which was Set by S. Paul for all to walk by, That no man put a Stumbling-block,
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Rom. 14. 13. (Which Rule cannot extend to those things Indifferent, which being such but antecedently, are consequentially Necessary, in as much as they are under the Obligation of a Command, and a Command from That Authority which God has commanded us to obey.
Rom. 14. 13. (Which Rule cannot extend to those things Indifferent, which being such but antecedently, Are consequentially Necessary, in as much as they Are under the Obligation of a Command, and a Command from That authority which God has commanded us to obey.
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For) Thus the Liberty to fly, for the escaping of a shamefull and painfull Death, though very lawfull as to its nature, may be unlawfull, as to its use; in regard of many Circumstances wherewith the Case may be apparell'd. For first (however it is lawfull, ) it may be highly inexpedient, as to the scandal it may give to our weaker Brethren; (concerning which I have spoken enough already;) And next, (however it is lawfull, ) it may be scandalously indecent, as to the Gravity of a man's Age, and the Dignity of his Calling. In each of which cases, That which is lawfull in it self, is notwithstanding not allowable in the Circumstances propos'd;
For) Thus the Liberty to fly, for the escaping of a shameful and painful Death, though very lawful as to its nature, may be unlawful, as to its use; in regard of many circumstances wherewith the Case may be appareled. For First (however it is lawful,) it may be highly inexpedient, as to the scandal it may give to our Weaker Brothers; (Concerning which I have spoken enough already;) And next, (however it is lawful,) it may be scandalously indecent, as to the Gravity of a Man's Age, and the Dignity of his Calling. In each of which cases, That which is lawful in it self, is notwithstanding not allowable in the circumstances proposed;
because inconsistent with two main Virtues; to wit, with Charity in the first Instance, and with Prudence in the second. An Example we have of Both in the renowned Eleazer, (2 Macc. 6.) Who being sentenced to the Torments for refusing to eat of unlawfull Meats, would not basely save his life, no not by eating such Meat as was lawfull for him.
Because inconsistent with two main Virtues; to wit, with Charity in the First Instance, and with Prudence in the second. an Exampl we have of Both in the renowned Eleazar, (2 Maccabees 6.) Who being sentenced to the Torments for refusing to eat of unlawful Meats, would not basely save his life, no not by eating such Meat as was lawful for him.
First, he would not bring flesh of his own Provision, and make as if he did eat of what was commanded by the King, (as his old Friends at Court would fain have had him, v. 21.) because he was told by his Discretion, that 'twas not sutable to the honour of his reverend Gray-head; (v. 23.) and He would shew himself such as his Age required, (v. 27.) Again, He would not save his Life by such an appearance of Impiety,
First, he would not bring Flesh of his own Provision, and make as if he did eat of what was commanded by the King, (as his old Friends At Court would fain have had him, v. 21.) Because he was told by his Discretion, that 'twas not suitable to the honour of his reverend Grayhead; (v. 23.) and He would show himself such as his Age required, (v. 27.) Again, He would not save his Life by such an appearance of Impiety,
as the eating of what was lawfull in lieu of what was unlawfull, because he was prompted by his Charity, not to indanger many young Persons their being betray'd by that Artifice, to think that old Eleazer,
as the eating of what was lawful in lieu of what was unlawful, Because he was prompted by his Charity, not to endanger many young Persons their being betrayed by that Artifice, to think that old Eleazar,
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(v. 24, 25. Whereas 'twas very fit for Him, who was one of the Principal of the Scribes, (v. 18.) to leave a notable Example of Sincerity and Courage, and of Daringness to die for the Laws of God. (v. 28. and 31. Thus there are very many things, which though lawfull to us as Christians, are yet unseemly for us as Men; and do dishonour our Vocation, even then when they do not defile our Conscience. For how many Trades are there, very lawfull in themselves, which yet by us of the Clergy cannot lawfully be driven? And therefore Abstinence from These is to be reckon'd as a Duty, at least to our Quality, and our Rank, if not precisely to our Religion. Abstain we therefore (as much as may be) from all that carries any appearance, or shew of Evil;
(v. 24, 25. Whereas 'twas very fit for Him, who was one of the Principal of the Scribes, (v. 18.) to leave a notable Exampl of Sincerity and Courage, and of Daringness to die for the Laws of God. (v. 28. and 31. Thus there Are very many things, which though lawful to us as Christians, Are yet unseemly for us as Men; and do dishonour our Vocation, even then when they do not defile our Conscience. For how many Trades Are there, very lawful in themselves, which yet by us of the Clergy cannot lawfully be driven? And Therefore Abstinence from These is to be reckoned as a Duty, At least to our Quality, and our Rank, if not precisely to our Religion. Abstain we Therefore (as much as may be) from all that carries any appearance, or show of Evil;
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For as it is not onely said, Thou shalt not steal, but over and above Thou shalt not covet; so the way not to covet, is not to see, not to tast, not to touch such an Object,
For as it is not only said, Thou shalt not steal, but over and above Thou shalt not covet; so the Way not to covet, is not to see, not to taste, not to touch such an Object,
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as is naturally apt to inchant the Senses. Our Saviour tells us of Adultery in the Heart. And the Apostle S. Peter, of Adultery in the Eye. And Moses pressing his Congregation to an effectual Abstinence from the Evil, which Corah and others had newly done, said, Depart from the Tents of these wicked men, and Touch nothing of theirs.
as is naturally apt to inchant the Senses. Our Saviour tells us of Adultery in the Heart. And the Apostle S. Peter, of Adultery in the Eye. And Moses pressing his Congregation to an effectual Abstinence from the Evil, which Corah and Others had newly done, said, Depart from the Tents of these wicked men, and Touch nothing of theirs.
(Joh. 3. 6.) Nor does the Wax with more Aptness take an Impression from the Seal, than the Flesh from the Bait of an ill Affection. Insomuch that some parts of the holy Scripture were (in the Times of Cassianus ) not intrusted to the Ears of the younger Christians, Ne noxiae Titillationis stimulus excitaretur.
(John 3. 6.) Nor does the Wax with more Aptness take an Impression from the Seal, than the Flesh from the Bait of an ill Affection. Insomuch that Some parts of the holy Scripture were (in the Times of Cassian) not Entrusted to the Ears of the younger Christians, Ne noxiae Titillationis stimulus excitaretur.
He that hopes to be Safe whilst he converseth with Incentives to any Sin, is thought by Solomon as Irrational, as if he should walk on hot Coals, and hope his feet will not be burnt;
He that hope's to be Safe while he Converseth with Incentives to any since, is Thought by Solomon as Irrational, as if he should walk on hight Coals, and hope his feet will not be burned;
or take fire into his Bosom, in a confidence that it will not consume his cloths. Prov. 7. 27, 28. Nay S. Bernard was of opinion, That to be conversant with a Woman, and yet be innocent in converse, is a difficulter work than to raise the Dead.
or take fire into his Bosom, in a confidence that it will not consume his clothes. Curae 7. 27, 28. Nay S. Bernard was of opinion, That to be conversant with a Woman, and yet be innocent in converse, is a Difficult work than to raise the Dead.
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And then the Hebrew Wise men could not be righteous overmuch, when they prohibited all discourse betwixt Man and Woman, (excepting onely That of an Husband with a Wife, ) both in regard of the Scandal, and Danger of it;
And then the Hebrew Wise men could not be righteous overmuch, when they prohibited all discourse betwixt Man and Woman, (excepting only That of an Husband with a Wife,) both in regard of the Scandal, and Danger of it;
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§ 18. How very nearly it does concern even the gravest, and the most safe, to abstain from all Occasions and Opportunities of evil, may be collected from the Examples both of Andreas Bishop of Fundo, and of the exemplary Martinian, a famous Hermit. Whereof the former was fain to banish an holy Matron out of his House,
§ 18. How very nearly it does concern even the Gravest, and the most safe, to abstain from all Occasions and Opportunities of evil, may be collected from the Examples both of Andrew Bishop of Fundo, and of the exemplary Martinian, a famous Hermit. Whereof the former was fain to banish an holy Matron out of his House,
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because he found he could not safely injoy her sight, nor be protected by her Innocence, from the great Hazard of his own. The Later finding he could not otherwise be exempted from the Occasions and Baits of Sin, threw Himself first into the Fire, for the refining of his Desires;
Because he found he could not safely enjoy her sighed, nor be protected by her Innocence, from the great Hazard of his own. The Later finding he could not otherwise be exempted from the Occasions and Baits of since, threw Himself First into the Fire, for the refining of his Desires;
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Nay as if the holy Angels were not fit to be intrusted with such Temptations, not onely Philo and Josephus, but divers Fathers of the Church, (Justin Martyr, Tertullian, Clemens Alexandrinus, and Lactantius, ) have understood by the Sons of God who could not innocently gaze upon the Daughters of men, (Gen. 6. 2.) Not the Potentates of the Earth, but even the Angels of Heaven. Now though I think with Theodoret, and most of the ancient Commentators, that the Fathers were in an Errour who so expounded;
Nay as if the holy Angels were not fit to be Entrusted with such Temptations, not only Philo and Josephus, but diverse Father's of the Church, (Justin Martyr, Tertullian, Clemens Alexandrian, and Lactantius,) have understood by the Sons of God who could not innocently gaze upon the Daughters of men, (Gen. 6. 2.) Not the Potentates of the Earth, but even the Angels of Heaven. Now though I think with Theodoret, and most of the ancient Commentators, that the Father's were in an Error who so expounded;
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Igni cum Foeno non bene convenit, said Martinian to a Beauty whom he had pull'd out of the Sea, but would not trust himself with when she came to Land. But more remarkable were the words of the pious Presbyter Ʋrsinus, when a good Woman came to help him as he was giving up the Ghost, (one whom he lov'd too as a Sister, but yet avoided as an Enemy,) Recede à me Mulier, adhuc vivit Igniculus, Paleam tolle.
Fire cum Foeno non bene convenit, said Martinian to a Beauty whom he had pulled out of the Sea, but would not trust himself with when she Come to Land. But more remarkable were the words of the pious Presbyter Ʋrsinus, when a good Woman Come to help him as he was giving up the Ghost, (one whom he loved too as a Sister, but yet avoided as an Enemy,) Recede à me Mulier, Adhoc vivit Igniculus, Paleas Take.
§ 19. Now since it cannot but be inferr'd from the whole Tenor of my Discourse, That the way to become able to abstain from all evil, is to abstain from all approach and appearance of it, from all that does lead and allure us to it, from all that has a Tendency and Byass towards it;
§ 19. Now since it cannot but be inferred from the Whole Tenor of my Discourse, That the Way to become able to abstain from all evil, is to abstain from all approach and appearance of it, from all that does led and allure us to it, from all that has a Tendency and Byass towards it;
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Nothing remains but that we labour, in every Instance of Temptation and Ghostly danger, (if we are willing to use the means whereby our Abstinence may be completed,) to frustrate the Malice of the Devil, to baffle the Arguments of the Flesh, and to tread under our feet an insulting World, even by carrying our selves wisely in all our ways,
Nothing remains but that we labour, in every Instance of Temptation and Ghostly danger, (if we Are willing to use the means whereby our Abstinence may be completed,) to frustrate the Malice of the devil, to baffle the Arguments of the Flesh, and to tread under our feet an insulting World, even by carrying our selves wisely in all our ways,
and that we never suffer our selves, either by stratagem, or by force, to be diverted or drawn aside from this saving Method, until our well-meant Indeavours shall all expire into perfection; our Contendings with the Flesh, into Triumphs over it;
and that we never suffer our selves, either by stratagem, or by force, to be diverted or drawn aside from this Saving Method, until our well-meant Endeavours shall all expire into perfection; our Contendings with the Flesh, into Triumphos over it;
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our rigid Abstinences from Evil, into the ravishing Injoyments of all that's Good; our Temporary Lent, into an Everlasting Jubile; our short Self-denials, into the Pleasures of Aeternity; our Days of Mourning and Mortification, into endless Fruitions of Bliss and Glory.
our rigid Abstinences from Evil, into the ravishing Enjoyments of all that's Good; our Temporary Lent, into an Everlasting Jubilee; our short Self-denials, into the Pleasures of Eternity; our Days of Mourning and Mortification, into endless Fruitions of Bliss and Glory.
as Strangers, and Pilgrims, abstain from fleshly Lusts, which war against your Soul. Having your conversation honest among the Gentiles, that whereas they speak against you as evil Doers, they may by your good works which they shall behold, glorifie God in the day of Visitation.
as Strangers, and Pilgrim's, abstain from fleshly Lustiest, which war against your Soul. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil Doers, they may by your good works which they shall behold, Glorify God in the day of Visitation.
§ 1. SAint Peter, as a good Builder, (a Spiritual Workman who needed not to be asham'd, ) having prudently laid the first Foundation of his Discourse in the former Chapter, to wit, the Holy Spirit of God efficaciously working by his word;
§ 1. SAint Peter, as a good Builder, (a Spiritual Workman who needed not to be ashamed,) having prudently laid the First Foundation of his Discourse in the former Chapter, to wit, the Holy Spirit of God efficaciously working by his word;
And having erected thereupon the three grand Pillars of Christianity, Faith, Hope, and Charity; does straight proceed in this Chapter to superstruct on those Pillars by way of general Exhortation.
And having erected thereupon the three grand Pillars of Christianity, Faith, Hope, and Charity; does straight proceed in this Chapter to superstruct on those Pillars by Way of general Exhortation.
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Which though particularly directed unto the Christians of the Dispersion in several Provinces of Asia, yet 'twas equally intended, and is as applicable to Ʋs too, on whom the ends of the World are come.
Which though particularly directed unto the Christians of the Dispersion in several Provinces of Asia, yet 'twas equally intended, and is as applicable to Ʋs too, on whom the ends of the World Are come.
Now his general Exhortation is briefly This. First of all, that we lay aside all kind of Malice, and Hypocrisie, and the malignity of the Tongue. (v. 1.) Secondly, That as Infants do suck the nourishment of their Bodies from the same Mother's Breast from whom they had newly receiv'd their Being; so also We, being regenerate by the good word of God, and thereby reputed as new-born Babes, should from the same word of God, suck out a nourishment for our Souls,
Now his general Exhortation is briefly This. First of all, that we lay aside all kind of Malice, and Hypocrisy, and the malignity of the Tongue. (v. 1.) Secondly, That as Infants do suck the nourishment of their Bodies from the same Mother's Breast from whom they had newly received their Being; so also We, being regenerate by the good word of God, and thereby reputed as newborn Babes, should from the same word of God, suck out a nourishment for our Souls,
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and thereby grow unto perfection. (v. 2.) This word as he calls by the name of milk, so he commends it to our Palats, as sweet, and wholesom, (v. 3.) After which he goes on with his Exhortation, but steps aside from his Metaphor, and addresseth himself to a new scheme of Rhetorick. Calling Christ a Living-Stone, (v. 4.) and the Members of Christ a Spiritual House, (v. 5.) and proving Both out of Esa, (v. 6.) Next he shews the opposition betwixt the Obedient, and the Rebellious; representing Jesus Christ as a support unto the former, but to the later a Stone of stumbling, and a Rock of offence. (v. 7, 8.) Then, having said how God had taken us from out the men of this world, and made us a chosen generation, a royal Priesthood,
and thereby grow unto perfection. (v. 2.) This word as he calls by the name of milk, so he commends it to our Palates, as sweet, and wholesome, (v. 3.) After which he Goes on with his Exhortation, but steps aside from his Metaphor, and Addresseth himself to a new scheme of Rhetoric. Calling christ a living-stone, (v. 4.) and the Members of christ a Spiritual House, (v. 5.) and proving Both out of Isaiah, (v. 6.) Next he shows the opposition betwixt the Obedient, and the Rebellious; representing jesus christ as a support unto the former, but to the later a Stone of stumbling, and a Rock of offence. (v. 7, 8.) Then, having said how God had taken us from out the men of this world, and made us a chosen generation, a royal Priesthood,
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an holy Nation, a peculiar People, a People called out of darkness, into his marvellous light, (v. 9, 10.) He here proceeds to exhort us, with somewhat a greater degree of warmth, that we behave our selves suitably to our Vocation.
an holy nation, a peculiar People, a People called out of darkness, into his marvellous Light, (v. 9, 10.) He Here proceeds to exhort us, with somewhat a greater degree of warmth, that we behave our selves suitably to our Vocation.
Abstain from Fleshly Lusts, that is, (as S. Paul does explain S. Peter, ) from Rioting and Drunkenness, from Chambering and Wantonness, from Strife and Envy, from Malcontentedness and Sedition, from Revengefulness and Rebellion, from Schism and Haeresie.
Abstain from Fleshly Lustiest, that is, (as S. Paul does explain S. Peter,) from Rioting and drunkenness, from Chambering and Wantonness, from Strife and Envy, from Malcontentedness and Sedition, from Revengefulness and Rebellion, from Schism and Heresy.
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The material part of it is express'd in these words, [ Abstain from Fleshly Lusts, and have your Conversation honest, ] The formal part of it in these, [ Dearly beloved, I beseech you.
The material part of it is expressed in these words, [ Abstain from Fleshly Lustiest, and have your Conversation honest, ] The formal part of it in these, [ Dearly Beloved, I beseech you.
] Thus we see the Exhortation is usher'd in with an Intreaty, and This with such a Compellation, as shews an Earnestness of Affection in him that speaks.
] Thus we see the Exhortation is ushered in with an Entreaty, and This with such a Compellation, as shows an Earnestness of Affection in him that speaks.
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His Exhortation is so important, so perswasive his Intreaty, and so meltingly obliging his Compellation, that hardly any thing can be added to give an energy or weight to S. Peter 's Preaching.
His Exhortation is so important, so persuasive his Entreaty, and so meltingly obliging his Compellation, that hardly any thing can be added to give an energy or weight to S. Peter is Preaching.
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Though he desires no more of them, than to have mercy upon themselves, yet he begs for it as heartily, as if he were begging for his Life. Dearly beloved, I beseech you, I come unto you as a Petitioner, that ye will not be so transported out of your Interest and your Wits, as madly to ruin your selves for ever.
Though he Desires no more of them, than to have mercy upon themselves, yet he begs for it as heartily, as if he were begging for his Life. Dearly Beloved, I beseech you, I come unto you as a Petitioner, that you will not be so transported out of your Interest and your Wits, as madly to ruin your selves for ever.
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I make it my humble Supplication, that ye will rather live happy to all Eternity. If there is any thing in the World with which you are willing to oblige me, do not wilfully run upon Swords and Halberts; Seek not to dwell with devouring Fire;
I make it my humble Supplication, that you will rather live happy to all Eternity. If there is any thing in the World with which you Are willing to oblige me, do not wilfully run upon Swords and Halberds; Seek not to dwell with devouring Fire;
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Thus S. Peter 's Exhortation is very Affectionate and Earnest. And taking our selves to be the Persons to whom the Exhortative does belong, We have it inforced upon our hearts by Five strong Arguments or Motives.
Thus S. Peter is Exhortation is very Affectionate and Earnest. And taking our selves to be the Persons to whom the Exhortative does belong, We have it enforced upon our hearts by Five strong Arguments or Motives.
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Nor are we Strangers onely, but Pilgrims. Not onely NONLATINALPHABET, out of our own Country, but withall NONLATINALPHABET, that is, Travellers in a strange one.
Nor Are we Strangers only, but Pilgrim's. Not only, out of our own Country, but withal, that is, Travellers in a strange one.
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For this I take to be the difference between these Two, NONLATINALPHABET, Strangers, and NONLATINALPHABET, Pilgrims, That though they are Both out of their Country,
For this I take to be the difference between these Two,, Strangers, and, Pilgrim's, That though they Are Both out of their Country,
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but Passengers, Men whose Houses are but as Inns, and whose Life is but a Pilgrimage, it concerns us to walk as becometh Pilgrims; that is, to manage our Conversation with so much wariness and fear, as not to lie open to just Reproof.
but Passengers, Men whose Houses Are but as Inns, and whose Life is but a Pilgrimage, it concerns us to walk as Becometh Pilgrim's; that is, to manage our Conversation with so much wariness and Fear, as not to lie open to just Reproof.
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These are NONLATINALPHABET, such Fleshly Lusts, as are very pleasant Flatterers, but no true Friends. For though they are fawning upon the Flesh, yet they are not at all the less, but the greater Enemies to the Spirit. And how desirable soever they may appear unto the Body, yet NONLATINALPHABET, they are implacably,
These Are, such Fleshly Lustiest, as Are very pleasant Flatterers, but no true Friends. For though they Are fawning upon the Flesh, yet they Are not At all the less, but the greater Enemies to the Spirit. And how desirable soever they may appear unto the Body, yet, they Are implacably,
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The Third Argument is taken from the Consideration of our Credit, with the Enemies of Christ amongst whom we live. Our Conversation is to be honest, NONLATINALPHABET, among the Gentiles. And that for this reason, NONLATINALPHABET, That however they do maliciously, they may not deservedly speak against us.
The Third Argument is taken from the Consideration of our Credit, with the Enemies of christ among whom we live. Our Conversation is to be honest,, among the Gentiles. And that for this reason,, That however they do maliciously, they may not deservedly speak against us.
Whereas in case we live dishonestly, and indulgently to our Lusts, we shall help them to excuse, if not to justifie their Malignities against our Persons, and our Profession:
Whereas in case we live dishonestly, and indulgently to our Lustiest, we shall help them to excuse, if not to justify their Malignities against our Persons, and our Profession:
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To wit, their present Conversion, and future Safety. In whose sight if we converse as becometh Christ 's Servants, by our abstaining from Fleshly Lusts, and having an honest Conversation, NONLATINALPHABET saith the Text, They then will look upon us with reverence, and judge of our Principles by our good Works. We shall not onely stop their Mouths, but weaken the violence of their Hands, and help to mollifie their Hearts, and become happily instrumental to the salvation of their Souls.
To wit, their present Conversion, and future Safety. In whose sighed if we converse as Becometh christ is Servants, by our abstaining from Fleshly Lustiest, and having an honest Conversation, Says the Text, They then will look upon us with Reverence, and judge of our Principles by our good Works. We shall not only stop their Mouths, but weaken the violence of their Hands, and help to mollify their Hearts, and become happily instrumental to the salvation of their Souls.
Our way of Walking must be exemplary, and our Behaviour must be exact, that Christ 's Religion being credited, his Kingdom also may be inlarged, whilst by the Allective of our Example men will be won from their corruptions, and shew forth the Praises of our God, who hath called us out of darkness into his marvellous light.
Our Way of Walking must be exemplary, and our Behaviour must be exact, that christ is Religion being credited, his Kingdom also may be enlarged, while by the Allective of our Exampl men will be wone from their corruptions, and show forth the Praises of our God, who hath called us out of darkness into his marvellous Light.
And this, as 'tis the last, so 'tis the best and chiefest Argument for our punctual abstaining from Fleshly Lusts, and having an honest Conversation, NONLATINALPHABET, That Men (by seeing our good works) may not glorifie Ʋs, but NONLATINALPHABET, may glorifie God in the Day of Visitation.
And this, as it's the last, so it's the best and chiefest Argument for our punctual abstaining from Fleshly Lustiest, and having an honest Conversation,, That Men (by seeing our good works) may not Glorify Ʋs, but, may Glorify God in the Day of Visitation.
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Before I insist upon any Argument whereby to inforce the Exhortation, I must first of all explain the Exhortation it self, First observing the importance of Fleshly Lusts, and then what is meant by abstaining from them.
Before I insist upon any Argument whereby to enforce the Exhortation, I must First of all explain the Exhortation it self, First observing the importance of Fleshly Lustiest, and then what is meant by abstaining from them.
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How we ought to understand the moral use of the word Flesh, (especially as it is taken in Several parts of the New Testament,) and what is meant by the Lustings of it.
How we ought to understand the moral use of the word Flesh, (especially as it is taken in Several parts of the New Testament,) and what is meant by the Lustings of it.
By the word Flesh in the New Testament is very commonly meant the Appetite. This is the seat of our Affections, the subject matter of Vice and Virtue. Our Affections are ever conversant in pursuing, or eschewing, in injoying, or in suffering their several Objects.
By the word Flesh in the New Testament is very commonly meant the Appetite. This is the seat of our Affections, the Subject matter of Vice and Virtue. Our Affections Are ever conversant in pursuing, or Eschewing, in enjoying, or in suffering their several Objects.
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Their Objects in the general are Good, or Evil. And both are consider'd in Themselves, or in relation to the Circumstances wherewith they happen to be cloath'd. Good consider'd in it self is at once both the Object and Cause of Love. But in relation to its Circumstances, it is productive of other Passions. For,
Their Objects in the general Are Good, or Evil. And both Are considered in Themselves, or in Relation to the circumstances wherewith they happen to be clothed. Good considered in it self is At once both the Object and Cause of Love. But in Relation to its circumstances, it is productive of other Passion. For,
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if present, it causeth Joy; and if absent, it breeds Desire. Again, the Good which is Absent is either attainable, or it is not. If the former, it causeth Hope; and if the later, it breeds Despair. In like manner an evil Object is to be taken in its absolute, or in its relative Consideration.
if present, it Causes Joy; and if absent, it breeds Desire. Again, the Good which is Absent is either attainable, or it is not. If the former, it Causes Hope; and if the later, it breeds Despair. In like manner an evil Object is to be taken in its absolute, or in its relative Consideration.
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Again, the evil that is absent is either avoidable, or it is not. If the former, it causeth Boldness: but if the later, it causeth Fear. Thus we briefly see the Rivulets of all our Passions, or Affections, together with the Fountain from whence they flow. Now so many of our Affections as are reducible to Desire, may be called not improperly our several Lusts. Things so necessary, and natural, and indifferent in themselves, that being abstractively, and precisely, and antecedently consider'd, they are equally in an aptitude of becoming both the matter of Vice, and Virtue. But when extravagant, as to the Object, or exorbitant, as to the Measure; Then they are,
Again, the evil that is absent is either avoidable, or it is not. If the former, it Causes Boldness: but if the later, it Causes fear. Thus we briefly see the Rivulets of all our Passion, or Affections, together with the Fountain from whence they flow. Now so many of our Affections as Are reducible to Desire, may be called not improperly our several Lusts. Things so necessary, and natural, and indifferent in themselves, that being abstractively, and precisely, and antecedently considered, they Are equally in an aptitude of becoming both the matter of Vice, and Virtue. But when extravagant, as to the Object, or exorbitant, as to the Measure; Then they Are,
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§ 4. Now 'tis observable in the Scriptures both of the Old and New Testament, that Lust is many times Synonymous both with Avarice, and Desire. The Greek NONLATINALPHABET,
§ 4. Now it's observable in the Scriptures both of the Old and New Testament, that Lust is many times Synonymous both with Avarice, and Desire. The Greek,
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and the Latin concupiscere, does equally Signifie them all. And thence it is that all Three have been promiscuously us'd in our English Bibles. For there we meet as well with lawfull, as with unlawfull Lusts; and as well with a good, as an evil Avarice; (and with Both as they are taken in the innocent sense of our Desires; ) Nay, there we meet with such a Lusting, as is not onely lawfull, but also eminently good. We have an Example of the first, Deut. 12. 15. Thou mayest kill and eat Flesh in all thy Gates, whatsoever thy Soul lusteth after;
and the Latin concupiscere, does equally Signify them all. And thence it is that all Three have been promiscuously used in our English Bibles. For there we meet as well with lawful, as with unlawful Lustiest; and as well with a good, as an evil Avarice; (and with Both as they Are taken in the innocent sense of our Desires;) Nay, there we meet with such a Lusting, as is not only lawful, but also eminently good. We have an Exampl of the First, Deuteronomy 12. 15. Thou Mayest kill and eat Flesh in all thy Gates, whatsoever thy Soul Lusteth After;
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that is, whatever it desireth, or hath an Appetite unto. We have an Instance of the second, in the First Epistle to the Corinthians; where though 'tis said, that no Covetous shall ever inherit the Kingdom of God, yet there are things which we must Covet, and Covet earnestly, saith the Apostle, 1 Cor. 12. 31. We have a Specimen of the Third too, Gal. 5. 17. Whereas the Flesh lusteth against the Spirit,
that is, whatever it Desires, or hath an Appetite unto. We have an Instance of the second, in the First Epistle to the Corinthians; where though it's said, that no Covetous shall ever inherit the Kingdom of God, yet there Are things which we must Covet, and Covet earnestly, Says the Apostle, 1 Cor. 12. 31. We have a Specimen of the Third too, Gal. 5. 17. Whereas the Flesh Lusteth against the Spirit,
And this does shew us what is meant by the Law in the Members, and the Law in the Mind, which are said to be warring, that is, to be Lusting against each other, Rom. 7. 23. the last of which is as good, as the first is evil.
And this does show us what is meant by the Law in the Members, and the Law in the Mind, which Are said to be warring, that is, to be Lusting against each other, Rom. 7. 23. the last of which is as good, as the First is evil.
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For though the Flesh, and the Lusts, being in Sensu diviso, have both their innocent Significations, yet in Sensu composito, they ever signifie what is sinfull. Nor onely the Breaches of any one, but of several Precepts in the Decalogue.
For though the Flesh, and the Lustiest, being in Sensu diviso, have both their innocent Significations, yet in Sensu composito, they ever signify what is sinful. Nor only the Breaches of any one, but of several Precepts in the Decalogue.
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but Witchcraft, Idolatry, Seditions, Haeresies, are reckon'd up by S. Paul amongst the works of the Flesh, and that in perfect opposition to the Fruits of the Spirit.
but Witchcraft, Idolatry, Seditions, Heresies, Are reckoned up by S. Paul among the works of the Flesh, and that in perfect opposition to the Fruits of the Spirit.
Nor is it onely said (in the last Precept of the Decalogue,) Thou shalt not covet thy Neighbour's Wife, But not his House, not his Servant, not his Oxe, not his Ass, no nor any thing else that is thy Neighbours.
Nor is it only said (in the last Precept of the Decalogue,) Thou shalt not covet thy Neighbour's Wife, But not his House, not his Servant, not his Ox, not his Ass, no nor any thing Else that is thy Neighbours.
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So that all evil Covetings are Fleshly Lusts, in respect of the Principle from which they come, though not always of the Object towards which they tend. Though in regard unto the later, they are not all Lustings after the Flesh,
So that all evil Covetings Are Fleshly Lustiest, in respect of the Principle from which they come, though not always of the Object towards which they tend. Though in regard unto the later, they Are not all Lustings After the Flesh,
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yet in regard unto the former, they all are Lustings of the Flesh, or NONLATINALPHABET, Fleshly Lusts. 'Twas such a Lust of Curosity, joyn'd with another of Ambition, which made Eve eat of forbidden fruit.
yet in regard unto the former, they all Are Lustings of the Flesh, or, Fleshly Lusts. 'Twas such a Lust of Curiosity, joined with Another of Ambition, which made Eve eat of forbidden fruit.
'Twas such a Fleshly Lust of Envy, which made Cain murther his Brother Abel. 'Twas such a Fleshly Lust of Avarice, which made an Achan lay hold of the golden Wedge. Nor was it less a Fleshly Lust which moved Absolon to compass his Father's Kingdom, than That by which he defiled his Father's Concubines.
'Twas such a Fleshly Lust of Envy, which made Cain murder his Brother Abel. 'Twas such a Fleshly Lust of Avarice, which made an achan lay hold of the golden Wedge. Nor was it less a Fleshly Lust which moved Absalom to compass his Father's Kingdom, than That by which he defiled his Father's Concubines.
§ 6. Now from all these Fleshly Lusts we are exhorted to abstain, as may appear by their Antithesis to such a Christian Conversation, as is not onely to be chast, but universally honest among the Gentiles.
§ 6. Now from all these Fleshly Lustiest we Are exhorted to abstain, as may appear by their Antithesis to such a Christian Conversation, as is not only to be chaste, but universally honest among the Gentiles.
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and are expressed by the name of lascivious Lusts, 1 Pet. 4. 3. For those were chiefly the Fleshly Lusts of the Gnosticks, from whose unclean course of life the Jewish Christians of the Dispersion were here dehorted. And so they signifie with S. John when he reduces all the Army of our Spiritual Warriers to Three Brigades, and makes an eminent Distinction of the Lust of the Flesh, both from the Lust of the Eye, and the Pride of Life.
and Are expressed by the name of lascivious Lustiest, 1 Pet. 4. 3. For those were chiefly the Fleshly Lustiest of the Gnostics, from whose unclean course of life the Jewish Christians of the Dispersion were Here dehorted. And so they signify with S. John when he reduces all the Army of our Spiritual Warriors to Three Brigades, and makes an eminent Distinction of the Lust of the Flesh, both from the Lust of the Eye, and the Pride of Life.
For This may seem as vain a Task, as to Abstain from being Men; since 'tis evident from the Confessions both of Saxony, and Helvetia, as also from the 9th. of our 39 Articles, That Concupiscence remains in the most regenerate.
For This may seem as vain a Task, as to Abstain from being Men; since it's evident from the Confessions both of Saxony, and Helvetia, as also from the 9th. of our 39 Articles, That Concupiscence remains in the most regenerate.
yet it is with this Difference, that we must totally abstain from the things Lusted after, and as much as in us lies from the Lust it self. For if we cannot prevent a Lust from ever entring into the heart; yet we can and must keep it from breaking forth into our Actions, and from the Presence of the Temptation which leads to Both. Many pretend to Disabilities to which they have not a real Title. It clearly lies in our power, to make a Covenant with our Eyes; to set a Watch over our Ears; to keep the Door of our Lips; to thrust Impediments in the way betwixt Us and Danger;
yet it is with this Difference, that we must totally abstain from the things Lusted After, and as much as in us lies from the Lust it self. For if we cannot prevent a Lust from ever entering into the heart; yet we can and must keep it from breaking forth into our Actions, and from the Presence of the Temptation which leads to Both. Many pretend to Disabilities to which they have not a real Title. It clearly lies in our power, to make a Covenant with our Eyes; to Set a Watch over our Ears; to keep the Door of our Lips; to thrust Impediments in the Way betwixt Us and Danger;
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and by the help of God's Grace, (which is not wanting unto any who are not wanting unto It,) it also lies in our Power to keep a Guard about our Hearts; to put a Bridle upon our Wills; and give a check to the Cariere of wild Affections.
and by the help of God's Grace, (which is not wanting unto any who Are not wanting unto It,) it also lies in our Power to keep a Guard about our Hearts; to put a Bridle upon our Wills; and give a check to the Career of wild Affections.
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Dearly beloved, I beseech you, as arrant Foreigners and Exoticks on this side Heaven, that ye religiously abstain from forbidden Objects in the general,
Dearly Beloved, I beseech you, as arrant Foreigners and Exotics on this side Heaven, that you religiously abstain from forbidden Objects in the general,
Block up all its Avenues; Intercept its Provisions by Prayer and Fasting. Reduce the Flesh to such an Exigence for want of Victuals and Ammunition, as may effectually compel it to make a Surrender unto the Spirit. Put your selves with Resolution into a moral Impossibility of being worsted.
Block up all its Avenues; Intercept its Provisions by Prayer and Fasting. Reduce the Flesh to such an Exigence for want of Victuals and Ammunition, as may effectually compel it to make a Surrender unto the Spirit. Put your selves with Resolution into a moral Impossibility of being worsted.
§ 8. For here 'tis worthy our observation, (in the management of our warfare against those Enemies, which do often the more successfully, because invisibly war against us,) That we are otherwise to encounter with the Temptations of the Irascible, than with the other more insnaring ones of the concupiscible Faculty.
§ 8. For Here it's worthy our observation, (in the management of our warfare against those Enemies, which do often the more successfully, Because invisibly war against us,) That we Are otherwise to encounter with the Temptations of the Irascible, than with the other more ensnaring ones of the concupiscible Faculty.
The onely way to quell the first, is indeed by Fighting, but the way to beat the second, must be by Flight. The way to vanquish those Allurements of Flesh and Blood, which are vulgarly express'd by the name of Beauties, is not boldly to contend with, but rather prudently to abstain from the Presence of them.
The only Way to quell the First, is indeed by Fighting, but the Way to beatrice the second, must be by Flight. The Way to vanquish those Allurements of Flesh and Blood, which Are vulgarly expressed by the name of Beauty's, is not boldly to contend with, but rather prudently to abstain from the Presence of them.
We commonly reckon that a Garrison is little less than half taken, when it admits of any parley with its Besiegers. To enter into a Treaty, is the Beginning of a Surrender;
We commonly reckon that a Garrison is little less than half taken, when it admits of any parley with its Besiegers. To enter into a Treaty, is the Beginning of a Surrender;
He that approaches so very near, as to wrestle with the Temptations He ought to fly, and entertains so much commerce, as to combat with them, is like a very stout Champion who salls to grapple with a man that is arm'd with Sickness; I mean the Leprosie, or the Plague, or other diseases of Infection. Because notwithstanding he throws the man far enough, it will be hard to clear himself from all contagion of his Disease. Many are led into Captivity to the Law of Sin, by not distinguishing as they ought, (and as holy men of old were wont to do,) betwixt Temptations and Temptations of several sorts;
He that Approaches so very near, as to wrestle with the Temptations He ought to fly, and entertains so much commerce, as to combat with them, is like a very stout Champion who salls to grapple with a man that is armed with Sickness; I mean the Leprosy, or the Plague, or other diseases of Infection. Because notwithstanding he throws the man Far enough, it will be hard to clear himself from all contagion of his Disease. Many Are led into Captivity to the Law of since, by not distinguishing as they ought, (and as holy men of old were wont to do,) betwixt Temptations and Temptations of several sorts;
I mean the Temptations they ought to fight with, and the Temptations they ought to fly. To make it profitable and plain, I will illustrate what I say, by one or two Scriptural Examples.
I mean the Temptations they ought to fight with, and the Temptations they ought to fly. To make it profitable and plain, I will illustrate what I say, by one or two Scriptural Examples.
§ 9. When nothing but the Patience of Job was tempted, by the loss of his Estate, and the destruction of his Children, Tunc surrexit, saith the Text, Then Job arose, rouz'd up himself like a sturdy Lion;
§ 9. When nothing but the Patience of Job was tempted, by the loss of his Estate, and the destruction of his Children, Tunc surrexit, Says the Text, Then Job arose, roused up himself like a sturdy lion;
and as it were girded himself with strength. He was so far from drawing back from the face of Danger, that he arose, and stood to it, and bravely baffl'd both the wit and the strength of Satan.
and as it were girded himself with strength. He was so Far from drawing back from the face of Danger, that he arose, and stood to it, and bravely baffled both the wit and the strength of Satan.
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But when the same Job was tempted by the Allurements of the Flesh, Then he manifested his valour, (like Fabius Maximus, or the Parthians, ) by taking the Courage to use his Prudence. And he manifested his Prudence, by the timeliness of his Flight. He made a Covenant with his Eyes, not to look upon an Object which might indanger him by Delight. It was then his chief Wisedom,
But when the same Job was tempted by the Allurements of the Flesh, Then he manifested his valour, (like Fabius Maximus, or the Parthians,) by taking the Courage to use his Prudence. And he manifested his Prudence, by the timeliness of his Flight. He made a Covenant with his Eyes, not to look upon an Object which might endanger him by Delight. It was then his chief Wisdom,
when (not his Constancy, or his Patience, but) his Chastity was concern'd, not to make trial of his Mastery, in containing from a pleasant forbidden Object,
when (not his Constancy, or his Patience, but) his Chastity was concerned, not to make trial of his Mastery, in containing from a pleasant forbidden Object,
The different way of incountring the different sorts of Temptation, may be collected from the difference, wherewith the Scripture doth direct us to deal with the Devil, and the Flesh. Resist the Devil, is the Precept of S. James; but fly Fornication, is the Caveat of S. Paul. For other Vices (saith Anselm upon that Caveat to the Corinthians ) are easily conquerable by Conflict, whereas This of Fornicacation is onely conquerable by Flight. Now to fly Fornication, is not onely to be continent, (which implies a kind of Combat, though 'tis not follow'd with consent; a being somewhat affected, although not drawn; ) but 'tis totally to abstain from all commerce with the Temptation.
The different Way of encountering the different sorts of Temptation, may be collected from the difference, wherewith the Scripture does Direct us to deal with the devil, and the Flesh. Resist the devil, is the Precept of S. James; but fly Fornication, is the Caveat of S. Paul. For other Vices (Says Anselm upon that Caveat to the Corinthians) Are Easily conquerable by Conflict, whereas This of Fornicacation is only conquerable by Flight. Now to fly Fornication, is not only to be continent, (which Implies a kind of Combat, though it's not followed with consent; a being somewhat affected, although not drawn;) but it's totally to abstain from all commerce with the Temptation.
'Tis to defeat it in such a manner, as King Edward the Sixth, and the most excellent Bishop Wainflet are said by Budden to have defeated the Armed Rebells under Jack Cade, vel non pugnando;
It's to defeat it in such a manner, as King Edward the Sixth, and the most excellent Bishop Wainfleet Are said by Budden to have defeated the Armed Rebels under Jack Cade, vel non pugnando;
by not fighting with them at all, but onely by praying against their Wickedness. The total abstinence I speak of, is not onely from the Objects of Fleshly Lust,
by not fighting with them At all, but only by praying against their Wickedness. The total abstinence I speak of, is not only from the Objects of Fleshly Lust,
§ 10. It follows then that we are likelier to be secure from such dangers by timely flight, than to beat them quite down by a stout Resistance. And though the later must be imploy'd when we are actually ingag'd, yet to anticipate such ingagements, it will be our best method to use the former. For how much safer 'tis to fly, than to incounter such Allurements, (though incounter them we must, when we cannot fly them,) we may illustrate by the examples of Joseph, and Sampson, who were as various in their Behaviours, as they were different in their Success. Joseph fled from his Mistriss by whom he was tempted day by day. He was so far from discoursing about the matter in design, as that he would not be with her, but sprang from her presence,
§ 10. It follows then that we Are likelier to be secure from such dangers by timely flight, than to beatrice them quite down by a stout Resistance. And though the later must be employed when we Are actually engaged, yet to anticipate such engagements, it will be our best method to use the former. For how much safer it's to fly, than to encounter such Allurements, (though encounter them we must, when we cannot fly them,) we may illustrate by the Examples of Joseph, and Sampson, who were as various in their Behaviours, as they were different in their Success. Joseph fled from his Mistress by whom he was tempted day by day. He was so Far from discoursing about the matter in Design, as that he would not be with her, but sprang from her presence,
nor did he onely See but he went unto her. (Judg. 16. 1.) Again, no sooner was he come to the Valley of Soreck, where he adventur'd to converse with another Woman, (v. 4.) but one of the next Things we read of, is His telling her all his heart.
nor did he only See but he went unto her. (Judges 16. 1.) Again, no sooner was he come to the Valley of Soreck, where he adventured to converse with Another Woman, (v. 4.) but one of the next Things we read of, is His telling her all his heart.
(v. 21.) It was not then without reason, That so great and good a Prophet as the Prophet Elijah, who had so bravely withstood King Ahab, did quickly after fly away from the Face of Jezebel. And that Abimelech should have fled at the sight of Sarah, is very evident even from hence, That no sooner had he taken her,
(v. 21.) It was not then without reason, That so great and good a Prophet as the Prophet Elijah, who had so bravely withstood King Ahab, did quickly After fly away from the Face of Jezebel. And that Abimelech should have fled At the sighed of Sarah, is very evident even from hence, That no sooner had he taken her,
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than he was fain to put her away. (Gen. 20. 3. 7.) Nor did he part onely with Her, but with a thousand pieces of Silver, (v. 16.) And that in velamen Oculorum, for a Covering of the Eyes.
than he was fain to put her away. (Gen. 20. 3. 7.) Nor did he part only with Her, but with a thousand Pieces of Silver, (v. 16.) And that in velamen Oculorum, for a Covering of the Eyes.
as Gerundensis, and Hamerus explain the Text. Or (in the Gloss of Tertullian,) for the buying of veils enough, wherewith to cover both her own and her Maiden's Beauty;
as Gerundensis, and Hamerus explain the Text. Or (in the Gloss of Tertullian,) for the buying of veils enough, wherewith to cover both her own and her Maiden's Beauty;
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Besides that in so spacious a Field of matter, and so fruitfull of meditation, as That I am entring now upon, there will be need of some Care that none be surfeited even with Abstinence. For though an Abstinence (not from Flesh,
Beside that in so spacious a Field of matter, and so fruitful of meditation, as That I am entering now upon, there will be need of Some Care that none be surfeited even with Abstinence. For though an Abstinence (not from Flesh,
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but) from Fleshly Lusts, is both the Best, and the most wholesom, and the most suitable to the Season in its primitive Ʋse, and (where the Guests are all Christian) the most desirable Entertainment to be imagin'd,
but) from Fleshly Lustiest, is both the Best, and the most wholesome, and the most suitable to the Season in its primitive Ʋse, and (where the Guests Are all Christian) the most desirable Entertainment to be imagined,
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§ 12. It is not onely here said, NONLATINALPHABET, that they fight, which may imply nothing more than a Single Battle; but NONLATINALPHABET, they war, which imports a continued State of fighting. So far from being capable of a firm and solid Peace, that they allow us not a Truce, or time to breath in. Nor do they terminate their malice upon the Body, (for then we needed no more to fear them than Armed Enemies from without, ) but (which is nearer and dearer to us) NONLATINALPHABET, they ever war against the Soul too.
§ 12. It is not only Here said,, that they fight, which may imply nothing more than a Single Battle; but, they war, which imports a continued State of fighting. So Far from being capable of a firm and solid Peace, that they allow us not a Truce, or time to breath in. Nor do they terminate their malice upon the Body, (for then we needed no more to Fear them than Armed Enemies from without,) but (which is nearer and Dearer to us), they ever war against the Soul too.
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§ 13. Thus the life of a Christian, as 'tis a Pilgrimage of the Body from Earth to Earth, (for Dust thou art, and unto Dust shalt thou return, said God to Adam, ) and a Pilgrimage of the Soul from Heaven to Heaven; (for the Spirit shall return to God that gave it, saith the Royal Ecclesiastes; ) so as truly is it a warfare of Soul and Body in conjunction, whereof That fights for Heaven, and This for Hell; The former under God 's Banner,
§ 13. Thus the life of a Christian, as it's a Pilgrimage of the Body from Earth to Earth, (for Dust thou art, and unto Dust shalt thou return, said God to Adam,) and a Pilgrimage of the Soul from Heaven to Heaven; (for the Spirit shall return to God that gave it, Says the Royal Ecclesiastes;) so as truly is it a warfare of Soul and Body in conjunction, whereof That fights for Heaven, and This for Hell; The former under God is Banner,
The Flesh, and the Spirit are so unequally match'd, that however nearly wedded, they are incessantly falling out. Each may say unto the other, nec possum vivere cum te, nec sine te.
The Flesh, and the Spirit Are so unequally matched, that however nearly wedded, they Are incessantly falling out. Each may say unto the other, nec possum vivere cum te, nec sine te.
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For however unwilling they are to part, they are seldom or never at Agreement. There is a Law in the members so continually warring against the Law of the mind, that the Flesh still lusteth against the Spirit, and the Spirit against the Flesh.
For however unwilling they Are to part, they Are seldom or never At Agreement. There is a Law in the members so continually warring against the Law of the mind, that the Flesh still Lusteth against the Spirit, and the Spirit against the Flesh.
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Now 'tis the nature still of Contraries, very earnestly to indeavour a mutual overthrow. And they must Both be well beaten, brought down, and refracted, ere they can peaceably cohabit under one and the same Roof. Which kind of Peace may be effected betwixt another sort of Contraries, (for Heat and Cold may agree together in a Lukewarmness, white and black in mixt Colours, Day and Night in a Crepusculum, however These two last are but privatively oppos'd;) but in this moral Contrariety 'twixt the Spirit and the Flesh, it never can be;
Now it's the nature still of Contraries, very earnestly to endeavour a mutual overthrow. And they must Both be well beaten, brought down, and refracted, ere they can peaceably cohabit under one and the same Roof. Which kind of Peace may be effected betwixt Another sort of Contraries, (for Heat and Cold may agree together in a Lukewarmness, white and black in mixed Colours, Day and Night in a Crepusculum, however These two last Are but privatively opposed;) but in this moral Contrariety betwixt the Spirit and the Flesh, it never can be;
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the reason is, because when the Spirit is most indulgently at Peace with the Flesh, the Flesh is then the most dangerous and fatal Enemy to the Spirit. Exactly such an Enemy,
the reason is, Because when the Spirit is most indulgently At Peace with the Flesh, the Flesh is then the most dangerous and fatal Enemy to the Spirit. Exactly such an Enemy,
as Joab was to Abner, when he took him aside, and slew him peaceably. Or as the very same Joab to Captain Amasa, when he saluted him as a Brother, inquir'd after his health as a kind Physician, offer'd to kiss him as a Dear Friend, that so he might civilly and sweetly smite him under the fifth Rib. Or as the two Sons of Rimmon to Righteous Ishbosheth, when making as if they would fetch some Wheat, they kill'd him slylie in his own House, and quietly resting upon his Bed. Or as Judeth to Olofernes, when she pleas'd him into Destruction,
as Joab was to Abner, when he took him aside, and slew him peaceably. Or as the very same Joab to Captain Amasa, when he saluted him as a Brother, inquired After his health as a kind physician, offered to kiss him as a Dear Friend, that so he might civilly and sweetly smite him under the fifth Rib. Or as the two Sons of Rimmon to Righteous Ishbosheth, when making as if they would fetch Some Wheat, they killed him slyly in his own House, and quietly resting upon his Bed Or as Judeth to Olofernes, when she pleased him into Destruction,
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And exactly such an Enemy is the Flesh unto the Spirit, when the Spirit gives no disturbance, but dwells in quietness with the Flesh. For then the Lusts of the Flesh do give the Spirit such wounds as it cannot feel. Wounds indued with such a numming, Narcotick Quality,
And exactly such an Enemy is the Flesh unto the Spirit, when the Spirit gives no disturbance, but dwells in quietness with the Flesh. For then the Lustiest of the Flesh do give the Spirit such wounds as it cannot feel. Wounds endued with such a numbing, Narcotic Quality,
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as hurts the Spirit without offense, and by killing it very pleasantly, sends it insensibly to Hell. Nor are any whit the less, but the more certainly destroy'd for being laid into a sleep by an over-great Dose of Opium. Hence those NONLATINALPHABET, invisible Wars, and indiscernable Insurrections, from which the antient Greek Liturgies were wont to pray for a Cessation.
as hurts the Spirit without offence, and by killing it very pleasantly, sends it insensibly to Hell. Nor Are any whit the less, but the more Certainly destroyed for being laid into a sleep by an overgreat Dose of Opium. Hence those, invisible Wars, and indiscernible Insurrections, from which the ancient Greek Liturgies were wont to pray for a Cessation.
For when the Soul is so degenerate as even to doat upon the Body, Then does the Body with most advantage insensibly war against the Soul. The treacherous Lusts of the Flesh, (like the treacherous Assassinates of Olofernes and Ishbosheth, ) assault the Spirit in its own House, and (which is the worst of all Supercherie) as they find it fast asleep in the Bed of Carnal Security. Nor is it onely not awak'd by the Blows they give it,
For when the Soul is so degenerate as even to dote upon the Body, Then does the Body with most advantage insensibly war against the Soul. The treacherous Lustiest of the Flesh, (like the treacherous Assassinates of Olofernes and Ishbosheth,) assault the Spirit in its own House, and (which is the worst of all Superchery) as they find it fast asleep in the Bed of Carnal Security. Nor is it only not awaked by the Blows they give it,
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§ 14. So that the War I now speak of, is more than Civil or Domestick. For there we war against others, but here, against our own selves. A Man's Enemies (saith the Prophet) are those of his own House.
§ 14. So that the War I now speak of, is more than Civil or Domestic. For there we war against Others, but Here, against our own selves. A Man's Enemies (Says the Prophet) Are those of his own House.
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And indeed the greatest Enemies, excepting those of his own Heart. This especially being the Field, wherein the Lusts of the Flesh do still incamp against the Spirit, and give it Battle; and strive to bring it into Captivity to the Law of Sin. And because the whole Man does consist of these two, Flesh and Spirit, Body and Soul, matter and form, as essential Parts of his Composition, it cannot but follow that we our selves are incessantly warring against our selves. To wit, our selves, as we are Animals, against our selves, as we are Men. Our selves,
And indeed the greatest Enemies, excepting those of his own Heart. This especially being the Field, wherein the Lustiest of the Flesh do still incamp against the Spirit, and give it Battle; and strive to bring it into Captivity to the Law of Sin. And Because the Whole Man does consist of these two, Flesh and Spirit, Body and Soul, matter and from, as essential Parts of his Composition, it cannot but follow that we our selves Are incessantly warring against our selves. To wit, our selves, as we Are Animals, against our selves, as we Are Men. Our selves,
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because we arm our vile Members against our Mind. (For what our English Translation does call the Instruments, is in S. Paul 's own language, the Armour of unrighteousness. ) And by the help of this Armour, we Arm our base Appetites against our Wills; and our brutish Affections against our Reasons. We use our selves as unmercifully,
Because we arm our vile Members against our Mind. (For what our English translation does call the Instruments, is in S. Paul is own language, the Armour of unrighteousness.) And by the help of this Armour, we Arm our base Appetites against our Wills; and our brutish Affections against our Reasons. We use our selves as unmercifully,
§ 15. But when I speak of a War between the Flesh and the Spirit, I do not mean onely the visible and gross Body of Flesh, which of it self is but passive, and cannot fight. No 'tis the animated Flesh, the Flesh that is capable of Lusting; It is a fleshliness of Spirit, and a carnality of Reason, which is arm'd with a Wisedom fetch'd up from Hell, and stands in hostile opposition to that which cometh down from Heaven, Jam 3. 14, 15, 16. And accordingly when God had upbraided Israel, with their being a foolish and sottish People, and void of all understanding, he gave the reason of it in this, That they were wise to do evil. (Jer. 4. 22.) Observe the pithy Brevity of That Expression, Because they were Wise, they were therefore Foolish.
§ 15. But when I speak of a War between the Flesh and the Spirit, I do not mean only the visible and gross Body of Flesh, which of it self is but passive, and cannot fight. No it's the animated Flesh, the Flesh that is capable of Lusting; It is a fleshliness of Spirit, and a carnality of Reason, which is armed with a Wisdom fetched up from Hell, and Stands in hostile opposition to that which comes down from Heaven, Jam 3. 14, 15, 16. And accordingly when God had upbraided Israel, with their being a foolish and sottish People, and void of all understanding, he gave the reason of it in this, That they were wise to do evil. (Jer. 4. 22.) Observe the pithy Brevity of That Expression, Because they were Wise, they were Therefore Foolish.
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Their Wisedom did not onely consist with Folly, but in That sort of Wisedom their Folly and Sottishness did consist. This is that Wisedom of the Flesh, which exalteth it self against the Knowledge of God. 2 Cor. 10. 5. It is an Earthy, Sensual, Devilish wisdom, as God Himself by his Apostle is pleas'd to call it.
Their Wisdom did not only consist with Folly, but in That sort of Wisdom their Folly and Sottishness did consist. This is that Wisdom of the Flesh, which Exalteth it self against the Knowledge of God. 2 Cor. 10. 5. It is an Earthy, Sensual, Devilish Wisdom, as God Himself by his Apostle is pleased to call it.
And 'tis with very great reason he calls it Devilish; because the Lust of the Flesh, which is its Wisedom, is a direct Devil within us; as having a faculty to intice us, and to draw us quite away from fighting under Christ 's Banner. Therefore 'tis that Lust and Satan have the very same Character in holy Scripture.
And it's with very great reason he calls it Devilish; Because the Lust of the Flesh, which is its Wisdom, is a Direct devil within us; as having a faculty to entice us, and to draw us quite away from fighting under christ is Banner. Therefore it's that Lust and Satan have the very same Character in holy Scripture.
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but onely draw us by Flattery, or morally drive us by panick Fears. Now the very same Warrier, which sometimes is call'd by the name of Flesh, is elsewhere termed the carnal Mind; which is as much as to say, the fleshly Spirit. The carnal Mind (saith S. Paul) is enmity against God,
but only draw us by Flattery, or morally drive us by panic Fears. Now the very same Warrior, which sometime is called by the name of Flesh, is elsewhere termed the carnal Mind; which is as much as to say, the fleshly Spirit. The carnal Mind (Says S. Paul) is enmity against God,
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It is so naturally a Rebel, that it can never be any other, so long as it remaineth a carnal Mind. A very natural thing it is for the Son of the Bond-woman, even in Abraham's own house, to hate and persecute the Son of the free. And even in Abraham's own Person, it was as natural for the Flesh to war against the Spirit. Esau kick'd against Jacob, whilst both were yet in their Mother's Womb. And even Jacob himself, although as peaceable as he was plain, had yet a Law in his Members,
It is so naturally a Rebel, that it can never be any other, so long as it remains a carnal Mind. A very natural thing it is for the Son of the Bondwoman, even in Abraham's own house, to hate and persecute the Son of the free. And even in Abraham's own Person, it was as natural for the Flesh to war against the Spirit. Esau Kicked against Jacob, while both were yet in their Mother's Womb. And even Jacob himself, although as peaceable as he was plain, had yet a Law in his Members,
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The best of Men are but Men, and therefore at their best will still be subject to Corruption. Some Canaanites will be left in the holiest Land. S. Paul himself had fears and fightings, as well within as without. And notwithstanding his Abundance, as well of Grace, as of Revelations, he had a thorn in the Flesh, which did exceedingly terrifie and wound his Spirit. Nor was David more afflicted by envious Saul, than his inward man was vexed by the hostilities of the outward. When our Spirits are most willing to do the will of our Lord, we are forced to complain that our Flesh is weak; and in that very weakness does one of its chiefest strengths lie.
The best of Men Are but Men, and Therefore At their best will still be Subject to Corruption. some Canaanites will be left in the Holiest Land. S. Paul himself had fears and fightings, as well within as without. And notwithstanding his Abundance, as well of Grace, as of Revelations, he had a thorn in the Flesh, which did exceedingly terrify and wound his Spirit. Nor was David more afflicted by envious Saul, than his inward man was vexed by the hostilities of the outward. When our Spirits Are most willing to do the will of our Lord, we Are forced to complain that our Flesh is weak; and in that very weakness does one of its chiefest strengths lie.
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Even then when we can say, Lord we believe, we have great reason to add, help thou our unbelief. Let the Flesh (like the Thief, I mean the unconverted Thief on our Saviour's Cross,) be bound up and Crucified, yet (like the very same Thief) it will continue to resist, or revile the Spirit.
Even then when we can say, Lord we believe, we have great reason to add, help thou our unbelief. Let the Flesh (like the Thief, I mean the unconverted Thief on our Saviour's Cross,) be bound up and crucified, yet (like the very same Thief) it will continue to resist, or revile the Spirit.
As when the Taylor in the Apologue had stopt the mouth of his scolding Wife, She was able still to rail with her finger's ends. An Apologue not so light, as the moral of it is grave and serious. For the Spirit and the Flesh are (in Aristotle 's Comparison) as the NONLATINALPHABET and the NONLATINALPHABET, i. e.
As when the Taylor in the Apologue had stopped the Mouth of his scolding Wife, She was able still to rail with her finger's ends. an Apologue not so Light, as the moral of it is grave and serious. For the Spirit and the Flesh Are (in Aristotle is Comparison) as the and the, i. e.
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as the Husband and the Wife; and so the moral of the Apologue may be affirmed to be This. Whilst Fleshly Lusts have a Being, are unmortified and alive, let congruous Grace do what it can, (so long as it is not irresistible, ) there will be Hostilities against the Spirit.
as the Husband and the Wife; and so the moral of the Apologue may be affirmed to be This. While Fleshly Lustiest have a Being, Are unmortified and alive, let congruous Grace do what it can, (so long as it is not irresistible,) there will be Hostilities against the Spirit.
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Which because he cannot be, the Carnal mind by sound Consequence must needs be at enmity with God. Hence it is that Rank Atheists are very commonly Rank Wits too, full of Artifices and Tricks, very skilfull to destroy Themselves and others.
Which Because he cannot be, the Carnal mind by found Consequence must needs be At enmity with God. Hence it is that Rank Atheists Are very commonly Rank Wits too, full of Artifices and Tricks, very skilful to destroy Themselves and Others.
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And 'tis an Enmity so much the worse, even because it is Spiritual, as well as Carnal, or (to use S. Paul 's language) a Carnal mind. For the Spirit of a man, which by nature goeth upwards, when like the Spirit of a beast, it tendeth downwards, quite against its own nature,
And it's an Enmity so much the Worse, even Because it is Spiritual, as well as Carnal, or (to use S. Paul is language) a Carnal mind. For the Spirit of a man, which by nature Goes upward, when like the Spirit of a beast, it tendeth downwards, quite against its own nature,
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And though it seems to be but one of those three Brigades whereof the Devil's whole Army is said by S. John to be compos'd, (the Lust of the Flesh, the Lust of the Eye,
And though it seems to be but one of those three Brigades whereof the Devil's Whole Army is said by S. John to be composed, (the Lust of the Flesh, the Lust of the Eye,
and Pleasure, and Pomps, and Vanities, Beauty, and Honour, and Strength, and Greatness, and (to express it in a word) All the Darts of the Flesh which it does shoot (after the measure that the Devil gives Aim,) against the Spirit, are commonly drawn out of that one Quiver, that is to say, the Carnal mind.
and Pleasure, and Pomps, and Vanities, Beauty, and Honour, and Strength, and Greatness, and (to express it in a word) All the Darts of the Flesh which it does shoot (After the measure that the devil gives Aim,) against the Spirit, Are commonly drawn out of that one Quiver, that is to say, the Carnal mind.
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so strongly, so subtilly, so incessantly warring against the Soul, (A Soul adorn'd with God's Image, and indu'd with his Spirit, and redeem'd with his Blood, and sustein'd with his Grace, and in a capacity of his Glory, ) our very Dangers may serve for Orators, to incourage and incite us in our Encounters. And our Dangers are to be measur'd by the preciousness of the Subject, or Prize we fight for.
so strongly, so subtly, so incessantly warring against the Soul, (A Soul adorned with God's Image, and endued with his Spirit, and redeemed with his Blood, and sustained with his Grace, and in a capacity of his Glory,) our very Dangers may serve for Orators, to encourage and incite us in our Encounters. And our Dangers Are to be measured by the preciousness of the Subject, or Prize we fight for.
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And this is here expressed to be the Soul. That's the Helena NONLATINALPHABET, or NONLATINALPHABET, the Ball or Apple of contention, thrown as 'twere between us, and our Fleshly Lusts; We asserting it to God, and They to Satan; We contending for its Safety, and They contriving its Destruction. Now so infinite is the difference between the values to be put upon Souls and Bodies, that He who rejoyced in those Afflictions which did but war against the Body, did groan and tremble under the Lusts, which still did war against his Soul. And in comparison of the hurt, which may happen unto the Soul, we are forbidden to fear them that can kill the Body.
And this is Here expressed to be the Soul. That's the Helena, or, the Ball or Apple of contention, thrown as 'twere between us, and our Fleshly Lustiest; We asserting it to God, and They to Satan; We contending for its Safety, and They contriving its Destruction. Now so infinite is the difference between the value's to be put upon Souls and Bodies, that He who rejoiced in those Afflictions which did but war against the Body, did groan and tremble under the Lustiest, which still did war against his Soul. And in comparison of the hurt, which may happen unto the Soul, we Are forbidden to Fear them that can kill the Body.
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but a fair Nursery of Diseases? And what, when parted from the Soul, but the food of Worms? whereas the Soul is That Spouse, which God hath betrothed to himself, Hos. 2. 19, 20. Not a Citizen onely of Heaven, but Heaven it self; as S. Gregory and S. Bernard are pleas'd to call her.
but a fair Nursery of Diseases? And what, when parted from the Soul, but the food of Worms? whereas the Soul is That Spouse, which God hath betrothed to himself, Hos. 2. 19, 20. Not a Citizen only of Heaven, but Heaven it self; as S. Gregory and S. Bernard Are pleased to call her.
And therefore if the Warriers or Fleshly Lusts I now speak of, do fight against our immortal Souls, it concerns us as much as our Souls are worth, to war against, by abstaining from Fleshly Lusts; By which if ever we are conquer'd, we are undone. As being dead whilst we live, (to use S. Paul 's Oxumoron) and (which is a great deal sadder) as being to live when we are dead too, although it be onely to die for ever, or rather to be for ever dying. These are some of those foolish and hurtfull Lusts, which drown the Soul in misery and perdition.
And Therefore if the Warriors or Fleshly Lustiest I now speak of, do fight against our immortal Souls, it concerns us as much as our Souls Are worth, to war against, by abstaining from Fleshly Lustiest; By which if ever we Are conquered, we Are undone. As being dead while we live, (to use S. Paul is Oxumoron) and (which is a great deal sadder) as being to live when we Are dead too, although it be only to die for ever, or rather to be for ever dying. These Are Some of those foolish and hurtful Lustiest, which drown the Soul in misery and perdition.
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They transform the whole man into a State of Brutality. They cast us out of his presence, in whose presence is life, and at whose right hand are pleasures for evermore.
They transform the Whole man into a State of Brutality. They cast us out of his presence, in whose presence is life, and At whose right hand Are pleasures for evermore.
For They that live after the Spirit must die the first Death, and Therefore This other must needs me meant of the Second. Thus our Dangers do incourage us in our Encounters.
For They that live After the Spirit must die the First Death, and Therefore This other must needs me meant of the Second. Thus our Dangers do encourage us in our Encounters.
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§ 17. Another Incouragement which we injoy whilst we are prosecuting our War against Fleshly Lusts, lies in the Goodness, and the Nobleness, and (as the consequence of Both) in the Pleasure of it.
§ 17. another Encouragement which we enjoy while we Are prosecuting our War against Fleshly Lustiest, lies in the goodness, and the Nobleness, and (as the consequence of Both) in the Pleasure of it.
For what can be better in it self, than to side with the Spirit against the Flesh? with the Rational part in us against the Brutal? what more honourable, or noble, than to win a Victory over our selves? It was not near so great a Glory to the Young man of Macedon to have brought into Subjection all the Provinces of Asia, as it had been to have subdued at once his Avarice and his Ambition. For 'tis not the greatness of the Conquest, but the goodness of the fight, which yields an happiness to the Victor, and solid glory to his success. When Paul was ready to be offer'd, and at the Approach of his Departure, his chiefest Comfort and Honour stood both in This, That he had fought the good fight, that he had finished his Course, and had kept the Faith:
For what can be better in it self, than to side with the Spirit against the Flesh? with the Rational part in us against the Brutal? what more honourable, or noble, than to win a Victory over our selves? It was not near so great a Glory to the Young man of Macedon to have brought into Subjection all the Provinces of Asia, as it had been to have subdued At once his Avarice and his Ambition. For it's not the greatness of the Conquest, but the Goodness of the fight, which yields an happiness to the Victor, and solid glory to his success. When Paul was ready to be offered, and At the Approach of his Departure, his chiefest Comfort and Honour stood both in This, That he had fought the good fight, that he had finished his Course, and had kept the Faith:
that he had prosperously ingaged against Fleshly Lusts, which, however they had warred, had not prevailed against his Soul. Many are worsted in their Warfare,
that he had prosperously engaged against Fleshly Lustiest, which, however they had warred, had not prevailed against his Soul. Many Are worsted in their Warfare,
for want of distinguishing (as they ought) between the Acts and the Effects of their Self-denials. 'Tis true the Act of Self-denial will affect the best of us with pain or trouble; but how much more will it delight us by our Injoyment of its Effects? (as the drawing of a Tooth is painfull and troublesom for a moment,
for want of distinguishing (as they ought) between the Acts and the Effects of their Self-denials. It's true the Act of Self-denial will affect the best of us with pain or trouble; but how much more will it delight us by our Enjoyment of its Effects? (as the drawing of a Tooth is painful and troublesome for a moment,
although in order to perfect ease.) We know the Soul is the life, and so the happiness of the Body, as God himself is both the happiness and the life of the Soul. And as there is no greater pleasure, than that which affects the very Soul of a Pious man, (for 'tis a Proverbial Antimetabole,
although in order to perfect ease.) We know the Soul is the life, and so the happiness of the Body, as God himself is both the happiness and the life of the Soul. And as there is no greater pleasure, than that which affects the very Soul of a Pious man, (for it's a Proverbial Antimetabole,
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and in every man's mouth, that the Pleasure of the Soul is the Soul of Pleasure,) so the Pleasure of the Soul can hardly be greater, or more refin'd, than in despising and rejecting the grosser Pleasures of the Body. Nor need we fear that such a Pleasure is not attainable at all,
and in every Man's Mouth, that the Pleasure of the Soul is the Soul of Pleasure,) so the Pleasure of the Soul can hardly be greater, or more refined, than in despising and rejecting the grosser Pleasures of the Body. Nor need we Fear that such a Pleasure is not attainable At all,
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but rather (like the goodly Rose) requires a certain Tract of Time to give it Ripeness. For a Left-handed Conscience, like a Left-handed Man, by abstaining long enough from the use of the Left, and by continuing long enough the use and practice of the Right, will perform the same Actions with ease and pleasure, which at present may be difficult, and painfull to him.
but rather (like the goodly Rose) requires a certain Tract of Time to give it Ripeness. For a Left-handed Conscience, like a Left-handed Man, by abstaining long enough from the use of the Left, and by Continuing long enough the use and practice of the Right, will perform the same Actions with ease and pleasure, which At present may be difficult, and painful to him.
Habitual Sicknesses of Soul being like to those inveterate diseases of the Body, which cannot possibly be cur'd by one or two Tasts of a Noble Med'cin,
Habitual Sicknesses of Soul being like to those inveterate diseases of the Body, which cannot possibly be cured by one or two Tastes of a Noble Med'cin,
which yet will yield them the greatest Comfort, Content, and Pleasure, as soon as Ʋse, and Ʋnderstanding hath bred a very good Acquaintance and Friendship with them.
which yet will yield them the greatest Comfort, Content, and Pleasure, as soon as Ʋse, and Ʋnderstanding hath bred a very good Acquaintance and Friendship with them.
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because he cannot perceive it moving? or leave off the practice of a generous abstinence from his Debauches, because his very first Indeavours of Self-denial and Pious life are not so pleasant or so easie, as he expected? let him have patience, and That Finger will most apparently, though insensibly, make a progress from this, to another hour.
Because he cannot perceive it moving? or leave off the practice of a generous abstinence from his Debauches, Because his very First Endeavours of Self-denial and Pious life Are not so pleasant or so easy, as he expected? let him have patience, and That Finger will most apparently, though insensibly, make a progress from this, to Another hour.
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So let him stay his due time, and his practice of Reformation will pass from difficult to easie, from easie to usefull and familiar, from familiar to delightfull and joyous also.
So let him stay his due time, and his practice of Reformation will pass from difficult to easy, from easy to useful and familiar, from familiar to delightful and joyous also.
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Let a vitious man get but the knack of Virtue, (which without Custom he cannot have,) and he will wonder how he could once have been pleas ' d with Vice. But he who stays 'till it is pleasant to leave his gross pleasures, will never leave them;
Let a vicious man get but the knack of Virtue, (which without Custom he cannot have,) and he will wonder how he could once have been pleasant ' d with Vice. But he who stays till it is pleasant to leave his gross pleasures, will never leave them;
because the pleasure of leaving such, cannot begin 'till they are left. From whence it follows, that He who will not be perswaded to persevere in abstaining from Fleshly Lusts, until his Abstinence is easie, and pleasant to him, is like the natural Fool of Greece, whom Hierocles in his NONLATINALPHABET does merrily call his Athenian Scholar, who determin'd within Himself never to go into the Water, until (before hand) he might be sure that he could Swim. Or like the overwary Messenger (of whom we read in the Spanish Story) who having been threaten'd under a Poenalty by him that sent him, not to return without an Answer, would not part with his Letter to the Person to whom 'twas sent,
Because the pleasure of leaving such, cannot begin till they Are left. From whence it follows, that He who will not be persuaded to persevere in abstaining from Fleshly Lustiest, until his Abstinence is easy, and pleasant to him, is like the natural Fool of Greece, whom Hierocles in his does merrily call his Athenian Scholar, who determined within Himself never to go into the Water, until (before hand) he might be sure that he could Swim. Or like the overwary Messenger (of whom we read in the Spanish Story) who having been threatened under a Penalty by him that sent him, not to return without an Answer, would not part with his letter to the Person to whom 'twas sent,
and as absurd, as for a man to be impatient of ever learning the use of Books, 'till he can read and understand them with ease and pleasure; or to grumble at the labour of taking a Pencil into his hand,
and as absurd, as for a man to be impatient of ever learning the use of Books, till he can read and understand them with ease and pleasure; or to grumble At the labour of taking a Pencil into his hand,
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until he finds he can use it like some Apelles. If there is any man that hears me, who is conscious to himself of so great a Folly, I have no more to beg of him than barely This;
until he finds he can use it like Some Apelles. If there is any man that hears me, who is conscious to himself of so great a Folly, I have no more to beg of him than barely This;
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That he will not come with Praejudice to the Amendment of his Life, (as the Israelites did to the Land of Promise, in fear of Anakims and Lions to be incounter'd in the way,) and that he will not distrust a vertuous course 'till he has try'd it.
That he will not come with Prejudice to the Amendment of his Life, (as the Israelites did to the Land of Promise, in Fear of Anakims and Lions to be encountered in the Way,) and that he will not distrust a virtuous course till he has tried it.
That he will weigh Vice and Virtue in equal Scales, before he cleaves unto the First, or rejects the Second. That he will have so much Justice both for God and Himself, as to make an essay,
That he will weigh Vice and Virtue in equal Scales, before he cleaves unto the First, or rejects the Second. That he will have so much justice both for God and Himself, as to make an essay,
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That he will once have the courage to make a Trial of new obedience, (I mean an incorrupt and impartial Trial.) And that being once ingag'd in the practice of it, he will not poorly start back at its first uncouthness; (for difficilia quae pulchra, the goodliest things in their Injoyment are ever difficult in their acquist;) but that imitating the Bravery of Caleb and Josua, he will deferr to make a Judgement or final Aestimate of the Thing, 'till he has had a Sound proof and experience of it.
That he will once have the courage to make a Trial of new Obedience, (I mean an incorrupt and impartial Trial.) And that being once engaged in the practice of it, he will not poorly start back At its First uncouthness; (for Difficulties Quae Beautiful, the Goodliest things in their Enjoyment Are ever difficult in their acquist;) but that imitating the Bravery of Caleb and Joshua, he will defer to make a Judgement or final Aestimate of the Thing, till he has had a Found proof and experience of it.
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For if the Savour and the Tast he shall have of Virtue, be but as much, and as long, as his Tast of Vice, he will sooner swallow the Stings and the Gall of Asps, than vouchsafe the licking up of his nauseous Vomit.
For if the Savour and the Taste he shall have of Virtue, be but as much, and as long, as his Taste of Vice, he will sooner swallow the Stings and the Gall of Asps, than vouchsafe the licking up of his nauseous Vomit.
§ 18. But besides this Incouragement (which of it self is very great) from the Fight it self, (a fight for God against Satan, and for the Interest of the Soul against Fleshly Lusts, ) there is a Third arising to us from the consideration of our support. For 'tis the powerfull Spirit of God, which helpeth our Infirmities. Yea,
§ 18. But beside this Encouragement (which of it self is very great) from the Fight it self, (a fight for God against Satan, and for the Interest of the Soul against Fleshly Lustiest,) there is a Third arising to us from the consideration of our support. For it's the powerful Spirit of God, which Helpeth our Infirmities. Yea,
when our Infirmities are so potent, as to disable us even from praying, and from crying out for help, the Spirit interceedeth for us with Groans which cannot be uttered.
when our Infirmities Are so potent, as to disable us even from praying, and from crying out for help, the Spirit intercedeth for us with Groans which cannot be uttered.
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And at the intercession of such a Spirit, our Spiritual Enemies will fly, as the walls of Jericho did fall at the sound of a Trumpet. 'Twas by the help of This Spirit, that though the Enemies of David were still in hand to swallow him up, yet he was able still to say, He would not fear what Flesh could do unto him.
And At the Intercession of such a Spirit, our Spiritual Enemies will fly, as the walls of Jericho did fallen At the found of a Trumpet. 'Twas by the help of This Spirit, that though the Enemies of David were still in hand to swallow him up, yet he was able still to say, He would not Fear what Flesh could do unto him.
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casting down Imaginations, and every high thing that exalteth it self against God, and bringing into captivity every Thought to the obedience of Christ.
casting down Imaginations, and every high thing that Exalteth it self against God, and bringing into captivity every Thought to the Obedience of christ.
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Our weapons indeed are mighty, but 'tis through God, who does not onely guide our Feet, but also lifts up our Hands, and directs our Blows, and often strikes for us Himself too.
Our weapons indeed Are mighty, but it's through God, who does not only guide our Feet, but also lifts up our Hands, and directs our Blows, and often strikes for us Himself too.
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He hath routed our common Enemy, and looks that We should follow the chase. Which the Apostle well considering, did seem (with one and the same Breath,) to turn his out-cry into an Eulogy, his complaint into a Jubily, his Temptations of Despair into Joy and Triumph. For no sooner had he said, O wretched man that I am!
He hath routed our Common Enemy, and looks that We should follow the chase. Which the Apostle well considering, did seem (with one and the same Breath,) to turn his outcry into an Eulogy, his complaint into a Jubilee, his Temptations of Despair into Joy and Triumph. For no sooner had he said, Oh wretched man that I am!
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But also invents a new Word, to shew the greatness of our Victory above that of others; Through Him that loved us, NONLATINALPHABET (says the Text) we do not onely overcome, but are more than Conquerors. Indeed without Him our strength is weakness, our Wisedom Folly;
But also invents a new Word, to show the greatness of our Victory above that of Others; Through Him that loved us, (Says the Text) we do not only overcome, but Are more than Conquerors. Indeed without Him our strength is weakness, our Wisdom Folly;
and this is the Victory that overcometh the World, even our Faith. 1 Joh. 5. 4. This must therefore be our Prayer, That Christ may dwell in our Hearts by Faith.
and this is the Victory that Overcometh the World, even our Faith. 1 John 5. 4. This must Therefore be our Prayer, That christ may dwell in our Hearts by Faith.
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§ 19. But we have yet another Incouragement, to wrestle with and to fight against Fleshly Lusts, from the exceeding great Richness of our Reward. For when we can say with the Apostle, we have fought the god fight, we may also say with him in the same Assurance,
§ 19. But we have yet Another Encouragement, to wrestle with and to fight against Fleshly Lustiest, from the exceeding great Richness of our Reward. For when we can say with the Apostle, we have fought the god fight, we may also say with him in the same Assurance,
Betwixt which two there is so vast a Disproportion that the Fight is for a moment, and the Sufferings growing from it do quickly wither; whereas the Crown is immarcescible, such as cannot but injoy an eternal Spring.
Betwixt which two there is so vast a Disproportion that the Fight is for a moment, and the Sufferings growing from it doe quickly wither; whereas the Crown is immarcescible, such as cannot but enjoy an Eternal Spring.
And therefore S. Paul vvas not out in his Reckoning, vvhen he reckon'd that the Sufferings (and amongst Them the Self-denials) of this present time, are not worthy to be compared with the glory that shall be revealed in us.
And Therefore S. Paul was not out in his Reckoning, when he reckoned that the Sufferings (and among Them the Self-denials) of this present time, Are not worthy to be compared with the glory that shall be revealed in us.
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Rom. 8. 18. Which kind of Sufferings and Self-denials do not onely praecede, but even work for us a weight of Glory. 2 Cor. 4. 17. And the reason of This expression may be argued even from hence, That to fight against the Flesh, so far forth as to mortifie, and put it to Death, (which are the literal importance of the Apostles two words, NONLATINALPHABET,
Rom. 8. 18. Which kind of Sufferings and Self-denials do not only precede, but even work for us a weight of Glory. 2 Cor. 4. 17. And the reason of This expression may be argued even from hence, That to fight against the Flesh, so Far forth as to mortify, and put it to Death, (which Are the literal importance of the Apostles two words,,
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And for this very end do we partake of Christ's sufferings, (by Self-denials on his Accompt,) That when his Glory shall be revealed, we may also rejoyce with exceeding Joy. 1 Pet. 4. 13. Yea the bare consideration of such an unspeakable Reward, did put S. Paul upon Rejoycing, not onely after, but in his Sufferings and Self-denials.
And for this very end do we partake of Christ's sufferings, (by Self-denials on his Account,) That when his Glory shall be revealed, we may also rejoice with exceeding Joy. 1 Pet. 4. 13. Yea the bore consideration of such an unspeakable Reward, did put S. Paul upon Rejoicing, not only After, but in his Sufferings and Self-denials.
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Col. 1. 24. A Reward great enough to make a Coward turn Fighter. For who would not fight even for fear, that he shall lose such a Reward? The onely thing we have to fear, is our not fighting enough to win the Prize we fight for.
Col. 1. 24. A Reward great enough to make a Coward turn Fighter. For who would not fight even for Fear, that he shall loose such a Reward? The only thing we have to Fear, is our not fighting enough to win the Prize we fight for.
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Now every Fighter (says our Apostle, and so say all Agonistick Writers,) is to keep a strict Diet. S. Paul 's words are, He must be temperate in all Things. Alluding plainly to the Olympicks, in which the Combatans were dieted for forty Days. Every Man had his Lent, whereby to fit him for his Encounter; and his Abstinence was his Armour, whereby to guard him from a Defeat. And if They were so Abstemious, to gain a corruptible Crown, how much more should we abstain, for the gaining of a Crown which is not liable to corruption? not onely an exceeding, but an aeternal weight of Glory? Such was the Logick with which S. Paul argued,
Now every Fighter (Says our Apostle, and so say all Agonistic Writers,) is to keep a strict Diet. S. Paul is words Are, He must be temperate in all Things. Alluding plainly to the Olympics, in which the Combatans were dieted for forty Days. Every Man had his Lent, whereby to fit him for his Encounter; and his Abstinence was his Armour, whereby to guard him from a Defeat. And if They were so Abstemious, to gain a corruptible Crown, how much more should we abstain, for the gaining of a Crown which is not liable to corruption? not only an exceeding, but an Eternal weight of Glory? Such was the Logic with which S. Paul argued,
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suffer the loss of many things which I might lawfully injoy; that by any means I may attain to the Resurrection of the Dead, that by any means possible I may apprehend That, for which I am also apprehended of Christ Jesus. All which I take to be imported by those two words, 1 Cor. 9. 27. Where by the way we may observe of our Apostle S. Paul, He did not war against Another's, but against his own Body. For he knew his own Body was the worst Enemy to his Soul; and that to save himself from it, was to keep it under. He knew the Flesh to be so sturdy, and so implacable a Rebel, that if he should suffer it to thrive, and to get an Head, he would have reason to be jealous of its Aspirings; and to stand in some fear, lest whilst he preached unto others, He himself might become a Castaway.
suffer the loss of many things which I might lawfully enjoy; that by any means I may attain to the Resurrection of the Dead, that by any means possible I may apprehend That, for which I am also apprehended of christ jesus. All which I take to be imported by those two words, 1 Cor. 9. 27. Where by the Way we may observe of our Apostle S. Paul, He did not war against Another's, but against his own Body. For he knew his own Body was the worst Enemy to his Soul; and that to save himself from it, was to keep it under. He knew the Flesh to be so sturdy, and so implacable a Rebel, that if he should suffer it to thrive, and to get an Head, he would have reason to be jealous of its Aspirings; and to stand in Some Fear, lest while he preached unto Others, He himself might become a Castaway.
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For we expect the same Crown, and are beset with the same Enemies, by which if he was indanger'd, much more are we. And therefore if it was His way, much more must it be Ours, to abstain in good earnest from Fleshly Lusts, by abstaining from the things by which they are nourished and upheld. Intemperance is the Mother of all the rest,
For we expect the same Crown, and Are beset with the same Enemies, by which if he was endangered, much more Are we. And Therefore if it was His Way, much more must it be Ours, to abstain in good earnest from Fleshly Lustiest, by abstaining from the things by which they Are nourished and upheld. Intemperance is the Mother of all the rest,
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and by consequence giving strength to its several Lusts. And therefore striving for the Mastery, let us be temperate in all things. Let us add Fasting unto our Prayers, and constant Watchfulness unto our Fasting, and persevere in all Three, till we have crucified the Flesh with the Affections and Lusts. For since our Lusts are so restless as never ceasing to rebell, we must be every whit as restless in reducing such Rebels to their Allegiance.
and by consequence giving strength to its several Lusts. And Therefore striving for the Mastery, let us be temperate in all things. Let us add Fasting unto our Prayers, and constant Watchfulness unto our Fasting, and persevere in all Three, till we have Crucified the Flesh with the Affections and Lusts. For since our Lustiest Are so restless as never ceasing to rebel, we must be every whit as restless in reducing such Rebels to their Allegiance.
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Nay it concerns us to be restless, though they should possibly be at rest. For as a Leopard, or a Lion, though sometimes gentle, and debonaire, are yet with reason kept close, in Chains, or Dungeons, because they still retain the nature of salvage Beasts; so Fleshly Lusts, though very much tamer at one Season,
Nay it concerns us to be restless, though they should possibly be At rest. For as a Leopard, or a lion, though sometime gentle, and debonair, Are yet with reason kept close, in Chains, or Dungeons, Because they still retain the nature of salvage Beasts; so Fleshly Lustiest, though very much tamer At one Season,
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than at another, do yet retain the whole nature of Fleshly Lusts, and if they are not lock'd up in Chains, or thrust down into a Dungeon, we know not how soon they may rage against us.
than At Another, do yet retain the Whole nature of Fleshly Lustiest, and if they Are not locked up in Chains, or thrust down into a Dungeon, we know not how soon they may rage against us.
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However then our Fleshly Lusts may Seem to be at peace with us, let us never be at peace with our Fleshly Lusts. And though the vileness of our Enemies, or the miseries of a Defeat, the Honour and Gallantry of our Ingagement, or the Divinity of our Support, (by the Grace of God,
However then our Fleshly Lustiest may Seem to be At peace with us, let us never be At peace with our Fleshly Lusts. And though the vileness of our Enemies, or the misery's of a Defeat, the Honour and Gallantry of our Engagement, or the Divinity of our Support, (by the Grace of God,
We find them both in one Text, and spoken both with one Breath, and the later is an Inference which cannot but follow from the former, That whosoever will but fight the good fight of Faith, will not fail to lay hold on Eternal life.
We find them both in one Text, and spoken both with one Breath, and the later is an Inference which cannot but follow from the former, That whosoever will but fight the good fight of Faith, will not fail to lay hold on Eternal life.
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OF ABSTAINING In particular from DISOBEDIENCE TO AUTHORITY In things INDIFFERENT, As from the worst and the most scandalous of all FLESHLY LUSTS, in S. Peter's Judgment. 1 PET. 2. 13. Submit your selves to every Ordinance of Man for the Lord's sake.
OF ABSTAINING In particular from DISOBEDIENCE TO AUTHORITY In things INDIFFERENT, As from the worst and the most scandalous of all FLESHLY LUSTS, in S. Peter's Judgement. 1 PET. 2. 13. Submit your selves to every Ordinance of Man for the Lord's sake.
§ 1. SAint Peter having exhorted us to abstain from Fleshly Lusts which war against the Soul, and inforc'd his Exhortation with Five strong Reasons, (in the two next Verses before my Text,) straight gives an Instance in the most scandalous and the most damning piece of Carnality, of all those sorts in general from which he exhorted us to abstain. For what Connexion or Coherence can there be betwixt my present and former Text, (lying as close by one another,
§ 1. SAint Peter having exhorted us to abstain from Fleshly Lustiest which war against the Soul, and enforced his Exhortation with Five strong Reasons, (in the two next Verses before my Text,) straight gives an Instance in the most scandalous and the most damning piece of Carnality, of all those sorts in general from which he exhorted us to abstain. For what Connexion or Coherence can there be betwixt my present and former Text, (lying as close by one Another,
as by S. Peter they could be laid,) unless it be that Disobedience to human Governours and Laws, is of all Fleshly Lusts the most disgracefull to Christianity, the most repugnant to the Gospel of Jesus Christ, most incompatible with the Profession and the Salvation of a Christian? That this is the meaning of S. Peter, seems to be clear from the word NONLATINALPHABET, very significant in the Original, however omitted in the Translation.
as by S. Peter they could be laid,) unless it be that Disobedience to human Governors and Laws, is of all Fleshly Lustiest the most disgraceful to Christianity, the most repugnant to the Gospel of jesus christ, most incompatible with the Profession and the Salvation of a Christian? That this is the meaning of S. Peter, seems to be clear from the word, very significant in the Original, however omitted in the translation.
To stop the Mouths of those Enemies who speak against you as evil Doers, (says S. Peter to the Christians of the NONLATINALPHABET, to whom he writes,) by your abstaining from Fleshly Lusts, and by your unblameable Conversation among the Gentiles, NONLATINALPHABET, be ye subjected, and NONLATINALPHABET, be ye Therefore subjected;
To stop the Mouths of those Enemies who speak against you as evil Doers, (Says S. Peter to the Christians of the, to whom he writes,) by your abstaining from Fleshly Lustiest, and by your unblameable Conversation among the Gentiles,, be you subjected, and, be you Therefore subjected;
and NONLATINALPHABET, to every human Creature, that is to say, to every Man who is a Magistrate, created by God (not by the People ) to be a Governour. But still a Creature, and a Man, and (Both together) an human Creature; wholly mortal, as to his Person; though wholly divine, as to his Office. Therefore to Him submit your selves, NONLATINALPHABET, not for the Magistrates or the People's, or your own sakes onely,
and, to every human Creature, that is to say, to every Man who is a Magistrate, created by God (not by the People) to be a Governor. But still a Creature, and a Man, and (Both together) an human Creature; wholly Mortal, as to his Person; though wholly divine, as to his Office. Therefore to Him submit your selves,, not for the Magistrates or the People's, or your own sakes only,
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because He bears the Lord's Image, and is the Lord's Deputy, Lieutenant, or Vicegerent upon Earth, the Lord's Minister, and Avenger, Rom. 13. 4. Lastly,
Because He bears the Lord's Image, and is the Lord's Deputy, Lieutenant, or Vicegerent upon Earth, the Lord's Minister, and Avenger, Rom. 13. 4. Lastly,
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but to subordinate Rulers also, as sent by Commission from the Supreme. Not to the Emperour onely Himself, (whether Claudius, or Nero, at the writing of this Epistle,) but to Proconsuls, and Procurators, both of Asia, and Bithynia, as sent by Caesar. Yet not to Them, against Him;
but to subordinate Rulers also, as sent by Commission from the Supreme. Not to the Emperor only Himself, (whither Claudius, or Nero, At the writing of this Epistle,) but to Proconsuls, and Procurators, both of Asia, and Bythynia, as sent by Caesar. Yet not to Them, against Him;
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nor to the King, against Himself; not at all to his Authority, against his Person; nor in his Right, to his Wrong; (as some Christians have plaid the Sophisters to the reproach of Christianity; ) But to each in his order. To the King, as Supreme; (so it follows in the Text,) and to Governours, as sent by Him.
nor to the King, against Himself; not At all to his authority, against his Person; nor in his Right, to his Wrong; (as Some Christians have played the Sophisters to the reproach of Christianity;) But to each in his order. To the King, as Supreme; (so it follows in the Text,) and to Governors, as sent by Him.
As, and no otherwise, than as by Him sent. As, and no otherwise, than for His sake, and on His accompt. And so, à quatenus ad omne optimè valet argumentum.
As, and no otherwise, than as by Him sent. As, and no otherwise, than for His sake, and on His account. And so, à quatenus ad omne optimè valet argumentum.
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§ 2. Of all the Arguments or Reasons which are producible for the inforcing S. Peter 's Praecept, here are two of concernment to Men in general, and a Third for Believers, or Christian People in particular. Of the two former, the first is taken from the Author and Assertor of All Authorities,
§ 2. Of all the Arguments or Reasons which Are producible for the enforcing S. Peter is Precept, Here Are two of concernment to Men in general, and a Third for Believers, or Christian People in particular. Of the two former, the First is taken from the Author and Assertor of All Authorities,
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To wit, an equal Distribution both of Punishments, and Rewards. Those to Evil-Doers, and These to Them that do well. (v. 14.) By which Distribution of which two things is procured the Peace and Quiet, and by consequence the Happiness of human life.
To wit, an equal Distribution both of Punishments, and Rewards. Those to Evil-Doers, and These to Them that do well. (v. 14.) By which Distribution of which two things is procured the Peace and Quiet, and by consequence the Happiness of human life.
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The Third and special Argument, touching us meerly as we are Christians, is taken from the Credit of Jesus Christ and His Gospel, which We who are Christians are highly obliged to assert.
The Third and special Argument, touching us merely as we Are Christians, is taken from the Credit of jesus christ and His Gospel, which We who Are Christians Are highly obliged to assert.
And assert it we cannot by any one Argument so well, as by submitting our selves impartially to every Ordinance of Man. By making it appear to the Jews and Heathens, that the Gospel or Law of Christ obliges its Subjects to live a peaceable and quiet life in all godliness and honesty.
And assert it we cannot by any one Argument so well, as by submitting our selves impartially to every Ordinance of Man. By making it appear to the jews and heathens, that the Gospel or Law of christ obliges its Subject's to live a peaceable and quiet life in all godliness and honesty.
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That Obedience to the Authority of human Laws and Legislators, is one of the Prime Characteristicks whereby a Christian is to be known. That the best Christians are still the loyal'st. That the more we love and fear the Lord Jesus Christ, the more we submit for the Lord 's sake to every Ordinance of Man. And that They who do otherwise, are but Titular Christians;
That obedience to the authority of human Laws and Legislators, is one of the Prime Characteristics whereby a Christian is to be known. That the best Christians Are still the Loyalest. That the more we love and Fear the Lord jesus christ, the more we submit for the Lord is sake to every Ordinance of Man. And that They who do otherwise, Are but Titular Christians;
not at all Christians, but in Profession; none of Christ 's Followers, but in Repute. And therefore Christianity must not be estimated by Them, who are Rebels to the Gospel of Jesus Christ. Nor must We who are The Lord's, by submitting our selves for the Lord's sake, be measur'd by Them who are none of Ʋs, but Disorderly Walkers out of the High way to Heaven, from whom S. Paul bids us withdraw our selves; and whom S. John bids us not receive into our Houses, nor bid them God speed;
not At all Christians, but in Profession; none of christ is Followers, but in Repute. And Therefore Christianity must not be estimated by Them, who Are Rebels to the Gospel of jesus christ. Nor must We who Are The Lord's, by submitting our selves for the Lord's sake, be measured by Them who Are none of Ʋs, but Disorderly Walker's out of the High Way to Heaven, from whom S. Paul bids us withdraw our selves; and whom S. John bids us not receive into our Houses, nor bid them God speed;
§ 3. This Third and last and special Argument of S. Peter, drawn from the Credit of Christianity, for the inforcing of our Submission to every Ordinance of Man, thereby meaning our Obedience to human Laws and Legislators, is of so great a value with him,
§ 3. This Third and last and special Argument of S. Peter, drawn from the Credit of Christianity, for the enforcing of our Submission to every Ordinance of Man, thereby meaning our obedience to human Laws and Legislators, is of so great a valve with him,
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immediately before, and immediately after my present Text. First, our Loyalty and Obedience, and all other honest Conversation must be made known unto The Gentiles, that they who speak against us as Evil-doers may by our good works which they shall behold, glorifie God in the day of Visitation.
immediately before, and immediately After my present Text. First, our Loyalty and obedience, and all other honest Conversation must be made known unto The Gentiles, that they who speak against us as Evildoers may by our good works which they shall behold, Glorify God in the day of Visitation.
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For the unbelieving Gentiles do judge by your Practice of your Profession; by the Blemishes of your lives who are called Christians, they grow averse to Christianity; and have no good opinion of Christ himself whom you worship,
For the unbelieving Gentiles do judge by your Practice of your Profession; by the Blemishes of your lives who Are called Christians, they grow averse to Christianity; and have no good opinion of christ himself whom you worship,
because they guess that your Religion has so very ill an influence upon your Lives. So again argues S. Paul to Timothy, Let as many Servants as are under the Yoke (either under Heathen Masters,
Because they guess that your Religion has so very ill an influence upon your Lives. So again argues S. Paul to Timothy, Let as many Servants as Are under the Yoke (either under Heathen Masters,
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For when Servants are refractory, or Subjects rebellious, although they are such to Heathen Masters or Magistrates, they draw disgrace upon the Gospel, and tempt the Infidels to believe that men are the worse for being Christians; that the Doctrine of Christ is corruptive of Principles, as well as Manners; and Christian Liberty but a Cloak for rebellious Practice. Now to antidote this Venom,
For when Servants Are refractory, or Subject's rebellious, although they Are such to Heathen Masters or Magistrates, they draw disgrace upon the Gospel, and tempt the Infidels to believe that men Are the Worse for being Christians; that the Doctrine of christ is corruptive of Principles, as well as Manners; and Christian Liberty but a Cloak for rebellious Practice. Now to antidote this Venom,
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and to wipe off this Disparagement, as well from the Doctrine, as from the Name of Jesus Christ, S. Paul commands Timothy to be earnest and often in preaching Obedience and Submission to all Superiours; esteeming These the weightier things of the Christian Law.
and to wipe off this Disparagement, as well from the Doctrine, as from the Name of jesus christ, S. Paul commands Timothy to be earnest and often in preaching obedience and Submission to all Superiors; esteeming These the Weightier things of the Christian Law.
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And therefore These things Teach and Exhort, (says He to Timothy with an Emphasis, ) as being Things most essential, not onely to the saving of Christian's Souls, but essential to the saving of Christianity it self, and to the saving of our Saviour from being blasphemed among the Gentiles. And for as much as no Obedience can be more naturally or politically,
And Therefore These things Teach and Exhort, (Says He to Timothy with an Emphasis,) as being Things most essential, not only to the Saving of Christian's Souls, but essential to the Saving of Christianity it self, and to the Saving of our Saviour from being blasphemed among the Gentiles. And for as much as no obedience can be more naturally or politically,
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or religiously due from one Mortal unto another, than from Wives to their own Husbands, S. Paul does therefore press Titus to preach up This also for This great End, that the Word of God be not blasphemed.
or religiously due from one Mortal unto Another, than from Wives to their own Husbands, S. Paul does Therefore press Titus to preach up This also for This great End, that the Word of God be not blasphemed.
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That Jews or Gentiles may not suspect any ill Issues or Infusions of Christian Principles, as if they were exclusive of moral Virtue; and that Inferiours either were, or that they might be the worse for their being Christians. Lastly,
That jews or Gentiles may not suspect any ill Issues or Infusions of Christian Principles, as if they were exclusive of moral Virtue; and that Inferiors either were, or that they might be the Worse for their being Christians. Lastly,
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since Masters are a kind of Domestick Magistrates, to whom Obedience also is due by the same divine Right, (and no sturdy Servant will ever make a good Subject,) Servants therefore must be urged to be Obedient to their own Masters, and to please them well in all things, not answering again, for This Great Reason, that they may adorn the Doctrine of God our Saviour in all things;
since Masters Are a kind of Domestic Magistrates, to whom obedience also is due by the same divine Right, (and no sturdy Servant will ever make a good Subject,) Servants Therefore must be urged to be Obedient to their own Masters, and to please them well in all things, not answering again, for This Great Reason, that they may adorn the Doctrine of God our Saviour in all things;
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That Obedience and Submission to every Ordinance of man for the Lord's sake, whether Supreme, or Subordinate by his Commission, does make the most (of all Duties ) for the Ornament and Honour of Christianity. That Disobedience and Resistance do make the most for its Disgrace. That the Doctrine of Obedience to publick Parents, both Civil and Ecclesiastical, is more authenticated and taught by Jesus Christ and his Apostles throughout the Gospel, than by all other Systems, Codes,
That obedience and Submission to every Ordinance of man for the Lord's sake, whither Supreme, or Subordinate by his Commission, does make the most (of all Duties) for the Ornament and Honour of Christianity. That Disobedience and Resistance do make the most for its Disgrace. That the Doctrine of obedience to public Parents, both Civil and Ecclesiastical, is more authenticated and taught by jesus christ and his Apostles throughout the Gospel, than by all other Systems, Codes,
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From all which things it seems to follow, that they who call themselves Christians, and yet are Authors or Fomenters of Schisms and Factions, (such industrious Embroilers of Church and State, by sowing the Seeds of discontentment and of dissatisfaction in People's Minds,
From all which things it seems to follow, that they who call themselves Christians, and yet Are Authors or Fomenters of Schisms and Factions, (such Industria Embroilers of Church and State, by sowing the Seeds of discontentment and of dissatisfaction in People's Minds,
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as if they long'd to be fishing in Troubl'd Waters and to be licking up again those publick Spoils and Revenues, which they were forced to disgorge in the Great Year of Restitution, ) They (I say) who thus act,
as if they longed to be fishing in Troubled Waters and to be licking up again those public Spoils and Revenues, which they were forced to disgorge in the Great Year of Restitution,) They (I say) who thus act,
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and yet do call themselves Christians, are the greatest Antichristians, the greatest Adversaries of Christ, and the greatest underminers of Christianity, which He can possibly set on Work who was a Murtherer from the Beginning.
and yet do call themselves Christians, Are the greatest Antichristians, the greatest Adversaries of christ, and the greatest underminers of Christianity, which He can possibly Set on Work who was a Murderer from the Beginning.
Can any Man wonder at the spreading of Irreligion and Atheism, more since the Year 41, than ever before in our Memories, and perhaps in our Readings too? (unless I may except the Days of Hildebrand, when Hell is said to have broken loose? ) One accompt of it is plain and obvious:
Can any Man wonder At the spreading of Irreligion and Atheism, more since the Year 41, than ever before in our Memories, and perhaps in our Readings too? (unless I may except the Days of Hildebrand, when Hell is said to have broken lose?) One account of it is plain and obvious:
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The horridst Rebellion under Heaven (from after the Year 41) having been managed by Christians, made the name odious ever since. Insomuch that some Blasphemers have dar'd to say, (not That old and common word onely, sit Anima mea cum Philosophis, but as the effect of a greater hatred,) They would not indure going to heaven,
The horridest Rebellion under Heaven (from After the Year 41) having been managed by Christians, made the name odious ever since. Insomuch that Some Blasphemers have dared to say, (not That old and Common word only, fit Anima mea cum Philosophis, but as the Effect of a greater hatred,) They would not endure going to heaven,
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Which, though the language of the most stupid and thick-headed Sinners, who can no better distinguish 'twixt Words and Things, or 'twixt the Picture and the Life, or 'twixt the Vizard and the true Face, or 'twixt the Actor and the Man, or 'twixt the Use and the Abuse of the best things that can be nam'd,
Which, though the language of the most stupid and thickheaded Sinners, who can no better distinguish betwixt Words and Things, or betwixt the Picture and the Life, or betwixt the Vizard and the true Face, or betwixt the Actor and the Man, or betwixt the Use and the Abuse of the best things that can be named,
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should yet be sufficient to deter such as are Christians at least in Wish, from giving occasion for the future to such Aversions. If the Enemies of Christ would but read over our Gospel,
should yet be sufficient to deter such as Are Christians At least in Wish, from giving occasion for the future to such Aversions. If the Enemies of christ would but read over our Gospel,
as truly Christians. But rather would guess that out of Malice they wear the Profession of Christianity, to make it odious; on purpose to bring it into disgrace; and (as much as in them lies) to make us all asham'd of it.
as truly Christians. But rather would guess that out of Malice they wear the Profession of Christianity, to make it odious; on purpose to bring it into disgrace; and (as much as in them lies) to make us all ashamed of it.
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Though God be thanked we are so far from being asham'd of the Gospel of Christ, or asham'd of our Affliction in the Gospel 's being abus'd, and in The Adversaries Blaspheming that worthy Name, by which 'tis our Happiness and our Privilege to be called, that we rejoyce to be thought worthy to suffer shame for Christ's sake.
Though God be thanked we Are so Far from being ashamed of the Gospel of christ, or ashamed of our Affliction in the Gospel is being abused, and in The Adversaries Blaspheming that worthy Name, by which it's our Happiness and our Privilege to be called, that we rejoice to be Thought worthy to suffer shame for Christ's sake.
we do so glory in our disparagement which we suffer for our Submission to every Ordinance of man upon Christ's accompt, or in Obedience to his Doctrine,
we do so glory in our disparagement which we suffer for our Submission to every Ordinance of man upon Christ's account, or in obedience to his Doctrine,
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God forbid that we should Glory (says S. Paul to the Galatians) save in the Cross of our Lord Jesus Christ, by whom the World is crucified unto us, and we unto the World.
God forbid that we should Glory (Says S. Paul to the Galatians) save in the Cross of our Lord jesus christ, by whom the World is Crucified unto us, and we unto the World.
§ 5. But what I speak last is but Occasional, and may be reckon'd as a Parenthesis, shewing All are not stagger'd or wavering in the Faith, though many are.
§ 5. But what I speak last is but Occasional, and may be reckoned as a Parenthesis, showing All Are not staggered or wavering in the Faith, though many Are.
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And indeed they are so many whom the Schisms and Rebellions of men professing Christianity have made to waver, if there are not many more whom they have made to fall off; There are so many who do suspect the Christian Name in them that wear it as a cloak of Maliciousness, (which S. Peter provides against in the 16th.
And indeed they Are so many whom the Schisms and Rebellions of men professing Christianity have made to waver, if there Are not many more whom they have made to fallen off; There Are so many who do suspect the Christian Name in them that wear it as a cloak of Maliciousness, (which S. Peter provides against in the 16th.
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Verse of this Chapter,) and so many who do detest it for being so worn; that if ever there can be any, This is certainly the Time, wherein the People are to be press'd to obey their Governours. God I mean in the first place,
Verse of this Chapter,) and so many who do detest it for being so worn; that if ever there can be any, This is Certainly the Time, wherein the People Are to be pressed to obey their Governors. God I mean in the First place,
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and human Authority in the second. And This as really in the second, as that other in the first, because our Obedience to the first does clearly depend (for its Completion) upon our Obedience to the second. Men should be made to understand, by perspicuous and frequent and cogent reasonings,
and human authority in the second. And This as really in the second, as that other in the First, Because our obedience to the First does clearly depend (for its Completion) upon our obedience to the second. Men should be made to understand, by perspicuous and frequent and cogent reasonings,
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how the whole of our Religion may be easily wound up into these two Bottoms; our adaequate Obedience to God and Man. To the Royal Law of Christ, and to the Laws of the Nation wherein we live;
how the Whole of our Religion may be Easily wound up into these two Bottoms; our adequate obedience to God and Man. To the Royal Law of christ, and to the Laws of the nation wherein we live;
whether those Laws are Ecclesiastical, or Civil. These two are the Measures we may warrantably take of our selves, and others. These two are the Touchstones by which we all are to be try'd. Not the one without the other.
whither those Laws Are Ecclesiastical, or Civil. These two Are the Measures we may warrantably take of our selves, and Others. These two Are the Touchstones by which we all Are to be tried. Not the one without the other.
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There is no fearing God, without honouring the King, nor vice versâ. Our Obedience to God is a thing impossible, without a suitable Obedience to his Vicegerents; whether the King as Supreme, or other Governours Subordinate. These commissioned by Him, as He by God. Not onely Scripture, and Reason, but long Experience, and Observation, have made me look on These two as things which are never to be parted, either in Practice, or in Discourse. Without These two, all the rest are worth nothing. And neither of These alone can be sincere without the other.
There is no fearing God, without honouring the King, nor vice versâ. Our obedience to God is a thing impossible, without a suitable obedience to his Vicegerents; whither the King as Supreme, or other Governors Subordinate. These commissioned by Him, as He by God. Not only Scripture, and Reason, but long Experience, and Observation, have made me look on These two as things which Are never to be parted, either in Practice, or in Discourse. Without These two, all the rest Are worth nothing. And neither of These alone can be sincere without the other.
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and therefore Second. But meddle not with Them, whose evil communication may corrupt thy good manners; and therefore meddle not with Them that are given to change, who do neither fear God, nor honour the King;
and Therefore Second. But meddle not with Them, whose evil communication may corrupt thy good manners; and Therefore meddle not with Them that Are given to change, who do neither Fear God, nor honour the King;
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and accordingly are weigh'd in the opposite Scale of the Wise man's Ballance. The People must not onely be told now and then upon the By, but must purposely be taught, nor must they cease from being taught until convinc'd of this union, [ The fear of God and of the King, Obedience to Divine and to human Laws, ] as essential to our Present and Future Safety.
and accordingly Are weighed in the opposite Scale of the Wise Man's Balance. The People must not only be told now and then upon thee By, but must purposely be taught, nor must they cease from being taught until convinced of this Union, [ The Fear of God and of the King, obedience to Divine and to human Laws, ] as essential to our Present and Future Safety.
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§ 6. When I inquire into the Reasons, why amongst a World of Christians there is so little of Christianity; and why the Protestants themselves divide as much from one another,
§ 6. When I inquire into the Reasons, why among a World of Christians there is so little of Christianity; and why the Protestants themselves divide as much from one Another,
as they all do from the Church of Rome, which is as much as from the Jews or the Turks themselves, (for they will no more communicate with the one than with the other,
as they all do from the Church of Room, which is as much as from the jews or the Turks themselves, (for they will no more communicate with the one than with the other,
although in most Fundamentals they All agree,) This, amongst several other reasons, appears to me to be the chief, that there is one thing Essential to the Christian Religion, and by consequence to the Salvation of all men's Souls, which, however a Fundamental, is not yet so well known, or not so heartily believ'd, or not so seriously consider'd, and laid to heart, nor so duly preached up, as it ought to be.
although in most Fundamentals they All agree,) This, among several other Reasons, appears to me to be the chief, that there is one thing Essential to the Christian Religion, and by consequence to the Salvation of all men's Souls, which, however a Fundamental, is not yet so well known, or not so heartily believed, or not so seriously considered, and laid to heart, nor so duly preached up, as it ought to be.
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There could not be by any means such Inclinations to Rebellion, such Oppositions of Authority, and such Contempt of human Laws, (whether Civil or Ecclesiastical,) as now we see there are daily;
There could not be by any means such Inclinations to Rebellion, such Oppositions of authority, and such Contempt of human Laws, (whither Civil or Ecclesiastical,) as now we see there Are daily;
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and are rather in a likelihood to grow worse and worse, than in any present Hope of a sound Amendment. Now the Truth which is Essential to our Christian Religion, and to the saving of our Souls, (which I conceive to be so seldom either known, or believ'd, or sufficiently Consider'd, or Taught as such, ) is plainly This: [ That the Duties of the First Table, cannot possibly subsist without the Duties of the Second.
and Are rather in a likelihood to grow Worse and Worse, than in any present Hope of a found Amendment. Now the Truth which is Essential to our Christian Religion, and to the Saving of our Souls, (which I conceive to be so seldom either known, or believed, or sufficiently Considered, or Taught as such,) is plainly This: [ That the Duties of the First Table, cannot possibly subsist without the Duties of the Second.
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And that for this cogent irresistible reason, (which I have several times urged, and think I can never urge it enough,) because commanded by that Authority which God has commanded us to obey. ]
And that for this cogent irresistible reason, (which I have several times urged, and think I can never urge it enough,) Because commanded by that authority which God has commanded us to obey. ]
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§ 7. Shall I exemplifie and illustrate what I say by plain Scripture on either side? God forbids us by Moses to worship Idols. And He bids us, by S. Peter, submit our selves to every Ordinance of man.
§ 7. Shall I exemplify and illustrate what I say by plain Scripture on either side? God forbids us by Moses to worship Idols. And He bids us, by S. Peter, submit our selves to every Ordinance of man.
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Now is not God's Law as binding in what he bids, as in what he forbids his peculiar People? I know the former binds Semper, and the later ad Semper. But when they Both bind, they cannot but bind with an Aequality. Or is not his peremptory Command as obliging under the Gospel, as it was under the Law? Is not the Message of God as good, when dispatch'd to us Christians by S. Peter, and S. Paul, and by Christ himself, as when sent unto the Jews by a single Moses? Is not God the same Jehova to Them and Ʋs? and his Word as authentick in these last Times,
Now is not God's Law as binding in what he bids, as in what he forbids his peculiar People? I know the former binds Semper, and the later and Semper. But when they Both bind, they cannot but bind with an Equality. Or is not his peremptory Command as obliging under the Gospel, as it was under the Law? Is not the Message of God as good, when dispatched to us Christians by S. Peter, and S. Paul, and by christ himself, as when sent unto the jews by a single Moses? Is not God the same Jehovah to Them and Ʋs? and his Word as authentic in these last Times,
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as in the First? Why then do not Christians make it a matter of as much Conscience, to obey the Laws of Men whom God has commanded them to obey, as not to worship a graven Image which God has commanded them not to worship? That Each is equally God's Command, was never deny'd by any Christian, nor ever can be.
as in the First? Why then do not Christians make it a matter of as much Conscience, to obey the Laws of Men whom God has commanded them to obey, as not to worship a graved Image which God has commanded them not to worship? That Each is equally God's Command, was never denied by any Christian, nor ever can be.
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And is not His Command that we do a Good thing, as valid as his Command that we abstain from what is evil? Yea, 'tis as much a Christian's Duty, to obey his lawfull Governours, and by consequence their Laws Ecclesiastical and Civil, as it is, not to worship a graven Image.
And is not His Command that we do a Good thing, as valid as his Command that we abstain from what is evil? Yea, it's as much a Christian's Duty, to obey his lawful Governors, and by consequence their Laws Ecclesiastical and Civil, as it is, not to worship a graved Image.
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§ 8. Now in my slender judgement, (and such as it is, 'tis the best I have,) there can be no likelier way, whereby to win over our weak and dissenting Brethren from the ways of Separation they have espous'd,
§ 8. Now in my slender judgement, (and such as it is, it's the best I have,) there can be no likelier Way, whereby to win over our weak and dissenting Brothers from the ways of Separation they have espoused,
and in the privacy of the Closet, by publick Preaching, and Catechizing, and private Conferences especially (which we shall find to be ever the most effectual,) that (saving the Dignity and Priority of the first and great Commandment, as the Ground and Foundation of all the rest,) our Obedience to our Governours, and human Laws in force amongst us, is as really an essential or Fundamental of Christianity, and of as absolute Necessity to our Salvation, as the Belief of one God, or any other that can be nam'd.
and in the privacy of the Closet, by public Preaching, and Catechizing, and private Conferences especially (which we shall find to be ever the most effectual,) that (Saving the Dignity and Priority of the First and great Commandment, as the Ground and Foundation of all the rest,) our obedience to our Governors, and human Laws in force among us, is as really an essential or Fundamental of Christianity, and of as absolute Necessity to our Salvation, as the Belief of one God, or any other that can be named.
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It being as rigidly commanded by God in Scripture, under the very same Promises of Reward if we obey, and under the very same Threats of endless Punishment if we rebel. 'Tis not enough that This Doctrine be like the Homily of the Church against Rebellion, which is commanded by Law and Canon to be read once a year in every Parish;
It being as rigidly commanded by God in Scripture, under the very same Promises of Reward if we obey, and under the very same Treats of endless Punishment if we rebel. It's not enough that This Doctrine be like the Homily of the Church against Rebellion, which is commanded by Law and Canon to be read once a year in every Parish;
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nor is it enough that it be preached up of course upon the Thirtieth of January, and the Fifth of November; But 'tis of absolute necessity to be riveted and ingrain'd,
nor is it enough that it be preached up of course upon the Thirtieth of January, and the Fifth of November; But it's of absolute necessity to be riveted and engrained,
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first of all into the Heads, and after That, into the Hearts of People committed to our charge, that they must needs be Subject, (that is, Obedient) to human Magistrates and Laws, not onely for fear of the Magistrates Wrath, or for hope of worldly Profit, no nor onely for fear of Hell, or for hope of Heaven, but (as S. Paul goes on to tell us) for Conscience sake. I say,
First of all into the Heads, and After That, into the Hearts of People committed to our charge, that they must needs be Subject, (that is, Obedient) to human Magistrates and Laws, not only for Fear of the Magistrates Wrath, or for hope of worldly Profit, not nor only for Fear of Hell, or for hope of Heaven, but (as S. Paul Goes on to tell us) for Conscience sake. I say,
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not consequentially, (as every positive Law is) but antecedently obliging, and without any the least relation to God's particular written Law, (so often repeated in the Scriptures,) though This does make our Disobedience to be the more unexcusable,
not consequentially, (as every positive Law is) but antecedently obliging, and without any the least Relation to God's particular written Law, (so often repeated in the Scriptures,) though This does make our Disobedience to be the more unexcusable,
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and the great Numbers of the Refractary, and their Impunity thereupon, and the seemingly-good morals of some Dissenters, and their giving out themselves for the Godly Party, (These five Fallacies put together) have bred an opinion in many weak and unwary Christians, that they need not be subject to the Higher Powers upon Earth,
and the great Numbers of the Refractory, and their Impunity thereupon, and the seemingly-good morals of Some Dissenters, and their giving out themselves for the Godly Party, (These five Fallacies put together) have bred an opinion in many weak and unwary Christians, that they need not be Subject to the Higher Powers upon Earth,
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though S. Paul says they Need, Rom. 13. 5. That the Powers spoken of are not the Ordinance of God, though S. Paul says they are. (v. 1, 2.) That they may not submit to every Ordinance of Man, though S. Peter says they must. (1 Pet. 2. 13.) And so they imagin that it consists with a Godly life, to slight the Authority of their Governours, and scorn their Laws, unless when their Governours and their Laws are to protect Them and Theirs, both in their Livelihoods and their Lives, from fraud and violence. (in which one case, they will readily submit to every Ordinance of man, though not for the Lord's sake, as S. Peter would have it,
though S. Paul Says they Need, Rom. 13. 5. That the Powers spoken of Are not the Ordinance of God, though S. Paul Says they Are. (v. 1, 2.) That they may not submit to every Ordinance of Man, though S. Peter Says they must. (1 Pet. 2. 13.) And so they imagine that it consists with a Godly life, to slight the authority of their Governors, and scorn their Laws, unless when their Governors and their Laws Are to Pact Them and Theirs, both in their Livelihoods and their Lives, from fraud and violence. (in which one case, they will readily submit to every Ordinance of man, though not for the Lord's sake, as S. Peter would have it,
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yet for their own. ) In a word, they think it lawfull, to live in Schism, if not in Sacrilege; (still in Sacrilege where they are able; ) and so to tear in pieces, not the Seamless Coat onely,
yet for their own.) In a word, they think it lawful, to live in Schism, if not in Sacrilege; (still in Sacrilege where they Are able;) and so to tear in Pieces, not the Seamless Coat only,
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§ 9. To frame an Amulet in proportion to the Contagion of this Disease, wherewith a world of easie Souls of catching Complexions have been infected, I humbly conceive it may be made of these Six Ingredients.
§ 9. To frame an Amulet in proportion to the Contagion of this Disease, wherewith a world of easy Souls of catching Complexions have been infected, I humbly conceive it may be made of these Six Ingredients.
Next, that none can be truly honest, who do not render to All their Dues. Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. ( Rom. 13. 7.)
Next, that none can be truly honest, who do not render to All their Dues. Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, Honour to whom Honour. (Rom. 13. 7.)
Thirdly, that nothing can be more due from any one to any other, than from the Subject to the Soveraign, and all in Authority under Him. To wit, the Tribute of Obedience, as well as Money; the active Custom of Conformity, as well as passive Subjection to Laws in force;
Thirdly, that nothing can be more due from any one to any other, than from the Subject to the Sovereign, and all in authority under Him. To wit, the Tribute of obedience, as well as Money; the active Custom of Conformity, as well as passive Subjection to Laws in force;
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The Fear of offending, as well as of suffering for our Offences; lastly, the Honour of inward Reverence, as well as of outward Complaisance. Not as Men-pleasers, but as the Servants of Christ.
The fear of offending, as well as of suffering for our Offences; lastly, the Honour of inward reverence, as well as of outward Complaisance. Not as Men-pleasers, but as the Servants of christ.
and Disobedience to the Fifth Precept, as bad as Rebellion against the seventh or the eighth, or rather worse; And so a Common Nonconformist to Laws establish'd, is (to speak within compass) as Scandalous in his life as a Common Drunkard.
and Disobedience to the Fifth Precept, as bad as Rebellion against the seventh or the eighth, or rather Worse; And so a Common Nonconformist to Laws established, is (to speak within compass) as Scandalous in his life as a Common Drunkard.
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Fifthly, that such a Subject as will no longer allow the Laws, than the Laws allow Him in his being lawless, or no longer than they are usefull and pleasant to him, (as when they avenge him upon his Enemies, protect him in his Liberty,
Fifthly, that such a Subject as will no longer allow the Laws, than the Laws allow Him in his being lawless, or no longer than they Are useful and pleasant to him, (as when they avenge him upon his Enemies, Pact him in his Liberty,
Sixthly, that as many as do avow themselves Protestants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than All the Emissaries of Rome could have done without them.
Sixthly, that as many as do avow themselves Protestants, and yet divide from the Church of England, do contribute a great deal more towards the bringing in of Popery, than All the Emissaries of Room could have done without them.
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§ 10. If we earnestly desire (at least as much as in us lies) to put an end to all Schisms and Separations; to procure or promote the publick Peace of this Nation,
§ 10. If we earnestly desire (At least as much as in us lies) to put an end to all Schisms and Separations; to procure or promote the public Peace of this nation,
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we must be restless in convincing all the People we can converse with of these Six things. Not onely by making them unable to deny, but by making them able to assert the Truth of them,
we must be restless in convincing all the People we can converse with of these Six things. Not only by making them unable to deny, but by making them able to assert the Truth of them,
Or if not in all, yet especially in the chief. As, that though the Laws of God cannot possibly depend on the Laws of Men, (but vice versâ, ) yet our Obedience to God's own Laws does depend on our Obedience to Those of Men.
Or if not in all, yet especially in the chief. As, that though the Laws of God cannot possibly depend on the Laws of Men, (but vice versâ,) yet our obedience to God's own Laws does depend on our obedience to Those of Men.
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And so they are Termini Convertibiles; for the immediate Laws of Men are the mediate Laws of God. And that by force of This Text (never enough to be repeated,
And so they Are Termini Convertibiles; for the immediate Laws of Men Are the mediate Laws of God. And that by force of This Text (never enough to be repeated,
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And why for the Lord's sake, if not because the Lord hath so appointed? What God does mediately command by his several Deputies, his Moses, and his Aaron, his Zerubbabel, and his Joshua, and all his succeeding Legislators in Church and State, He does as really, and as truly, and as bindingly command,
And why for the Lord's sake, if not Because the Lord hath so appointed? What God does mediately command by his several Deputies, his Moses, and his Aaron, his Zerubbabel, and his joshua, and all his succeeding Legislators in Church and State, He does as really, and as truly, and as bindingly command,
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In so much that the Distinction of mediate and immediate does no ways alter the Obligation, or make God's Law either more or less His. Now though the Doctrine of Obedience unto the mediate Commands of God, is very learnedly,
In so much that the Distinction of mediate and immediate does not ways altar the Obligation, or make God's Law either more or less His. Now though the Doctrine of obedience unto the mediate Commands of God, is very learnedly,
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because not preach'd as a Fundamental, as essential to our Religion, and as of absolute Necessity to the Salvation of the Soul. The Doctrine cannot be press'd enough, until 'tis press'd in This Notion. For Liberty is so sweet, and Obligation so distastfull to most mens Palates, that they will never make Conscience of being punctually Obedient to human Ordinances and Laws, whilst they are flatter'd that their Souls may be sav'd without it.
Because not preached as a Fundamental, as essential to our Religion, and as of absolute Necessity to the Salvation of the Soul. The Doctrine cannot be pressed enough, until it's pressed in This Notion. For Liberty is so sweet, and Obligation so distasteful to most men's Palates, that they will never make Conscience of being punctually Obedient to human Ordinances and Laws, while they Are flattered that their Souls may be saved without it.
That though it may be well done from out the Pulpit, in such profitable Discourses as we commonly call Sermons; yet very much better it may be done out of the Pew, in the more primitive way of Preaching,
That though it may be well done from out the Pulpit, in such profitable Discourses as we commonly call Sermons; yet very much better it may be done out of the Pew, in the more primitive Way of Preaching,
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and the more profitable, I think, which is Catechizing. But best of all by private Conference, wherein we deal with our Dissenters one by one; and give them the reasonable Advantage (which in the publick they cannot have) of alledging all they can for their Separation,
and the more profitable, I think, which is Catechizing. But best of all by private Conference, wherein we deal with our Dissenters one by one; and give them the reasonable Advantage (which in the public they cannot have) of alleging all they can for their Separation,
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and of objecting all they can against our Church from which they separate, and by consequence against the 33 Acts of Parliament by which our Liturgy and Church do remain establish'd.
and of objecting all they can against our Church from which they separate, and by consequence against the 33 Acts of Parliament by which our Liturgy and Church do remain established.
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Which if we do to their Satisfaction, we shall gain them back to God, and to His Spouse (our Dear Mother) The Church of England. This we certainly shall do,
Which if we do to their Satisfaction, we shall gain them back to God, and to His Spouse (our Dear Mother) The Church of England. This we Certainly shall do,
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if their Error is but of Weakness, and so consistent with an honest well meaning Spirit; whereas if of Wilfulness, Pride, and Stomach, Then indeed they are possess'd with such a Deaf and Dumb Spirit,
if their Error is but of Weakness, and so consistent with an honest well meaning Spirit; whereas if of Wilfulness, Pride, and Stomach, Then indeed they Are possessed with such a Deaf and Dumb Spirit,
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And so we may lawfully give them over as incurable Patients on whom All Remedies are cast away. (As we may lawfully cease to cast that which is holy unto Dogs.) For in good Earnest, of the two, I do esteem it a lesser Miracle, to make the Blind man to see, or the Deaf to hear, than either the Wilfull to believe, or the Obstinate to submit to the clearest Reason. The onely Charity left for Such, is to deliver them up to Satan;
And so we may lawfully give them over as incurable Patients on whom All Remedies Are cast away. (As we may lawfully cease to cast that which is holy unto Dogs.) For in good Earnest, of the two, I do esteem it a lesser Miracle, to make the Blind man to see, or the Deaf to hear, than either the Wilful to believe, or the Obstinate to submit to the Clearest Reason. The only Charity left for Such, is to deliver them up to Satan;
Which of the Two (ye men of Rome) think ye the worthier of your Belief? Varius Sucronensis, who does confidently affirm Aemilius Scaurus to be Guilty? or Aemilius Scaurus rather, who does protest that he is Innocent? Upon which words alone the Person accused was acquitted; and the Envious Accuser severely censur'd.
Which of the Two (you men of Room) think you the Worthier of your Belief? Varius Suguronensis, who does confidently affirm Aemilius Scaurus to be Guilty? or Aemilius Scaurus rather, who does protest that he is Innocent? Upon which words alone the Person accused was acquitted; and the Envious Accuser severely censured.
But certain men of these Times, crept in unawares, who despise Dominion, and speak evil of Dignities, who think themselves of more knowledge and greater Authority than S. Peter, do as absolutely forbid, as S. Peter bids us.
But certain men of these Times, crept in unawares, who despise Dominion, and speak evil of Dignities, who think themselves of more knowledge and greater authority than S. Peter, do as absolutely forbid, as S. Peter bids us.
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They will not have us submit to any Ordinance of Man, either Subordinate, or Supreme. But they will have us ( for the Lord's sake ) to recalcitrate rather,
They will not have us submit to any Ordinance of Man, either Subordinate, or Supreme. But they will have us (for the Lord's sake) to recalcitrate rather,
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and kick, at every Ordinance of Man, as incroaching too much on our Christian Liberty. Now if I ask which of the Two, (S. Peter, or His Enemies,) we ought to follow, or obey;
and kick, At every Ordinance of Man, as encroaching too much on our Christian Liberty. Now if I ask which of the Two, (S. Peter, or His Enemies,) we ought to follow, or obey;
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§ 1. AS it hath frequently been said of the Laws of England, They are so many, and so good, that there needs but one more, for the putting of the rest into Execution; so I may say with like reason of Sermons too;
§ 1. AS it hath frequently been said of the Laws of England, They Are so many, and so good, that there needs but one more, for the putting of the rest into Execution; so I may say with like reason of Sermons too;
They are so every where enough, in case they are enough heeded, that there needs but one more, for the procuring to the rest a kind and hospitable Reception.
They Are so every where enough, in case they Are enough heeded, that there needs but one more, for the procuring to the rest a kind and hospitable Reception.
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My reason is, because the more, and the more powerfull our Teaching is, by so much the more our Non-Proficiency must needs be render'd Inexcusable. Regular Preaching was ever reckon'd amongst the means of Salvation. And by the means of Salvation whosoever is not better'd, must needs be worse. Not to go forwards, is to go backwards, in the School of Christ; And when the Gospel is not admitted but to our outward Ears onely, it cannot be but as a Milstone about our Necks too.
My reason is, Because the more, and the more powerful our Teaching is, by so much the more our Non-Proficiency must needs be rendered Inexcusable. Regular Preaching was ever reckoned among the means of Salvation. And by the means of Salvation whosoever is not bettered, must needs be Worse. Not to go forward, is to go backwards, in the School of christ; And when the Gospel is not admitted but to our outward Ears only, it cannot be but as a Millstone about our Necks too.
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§ 2. Now considering this duly, with one thing more, That as Creeds have multiplied, True Believers have decreas'd; That as Christian Professors do grow more numerous, Christianity it self doth seem to lessen; And that the Multitude of Religions hath been in some Danger to thrust Religion out of the World, (the Spirit of God being of Ʋnity, and not of Division, whereas the Devils name is Legion, for they are many, ) I say considering all This, both in the Causes and the Effects, and that the Time is long since come, wherein Professors of Christianity will not indure sound Doctrine, but having proud and Itching Ears do heap up Teachers to themselves, such as make for their Palate, and hit their Fancy, (which very Teachers cannot please them one minute longer, than whilst they speak pleasant Things, and only prophecy Deceipt, ) and that of all our Epidemical or National Sins, none is likelier to provoke or pull down National Calamities, than a general slighting and contempt of the Messages of God in the Mouths of Men; I think it will not be impertinent to press that Caveat upon our selves, which God's inspir'd Amanuensis did inculcate somewhat often on his Disciples, (a Caveat which deserves and bespeaks an Audience,
§ 2. Now considering this duly, with one thing more, That as Creeds have multiplied, True Believers have decreased; That as Christian Professors do grow more numerous, Christianity it self does seem to lessen; And that the Multitude of Religions hath been in Some Danger to thrust Religion out of the World, (the Spirit of God being of Ʋnity, and not of Division, whereas the Devils name is Legion, for they Are many,) I say considering all This, both in the Causes and the Effects, and that the Time is long since come, wherein Professors of Christianity will not endure found Doctrine, but having proud and Itching Ears do heap up Teachers to themselves, such as make for their Palate, and hit their Fancy, (which very Teachers cannot please them one minute longer, than while they speak pleasant Things, and only prophecy Deceit,) and that of all our Epidemical or National Sins, none is likelier to provoke or pull down National Calamities, than a general slighting and contempt of the Messages of God in the Mouths of Men; I think it will not be impertinent to press that Caveat upon our selves, which God's inspired Amanuensis did inculcate somewhat often on his Disciples, (a Caveat which deserves and bespeaks an Audience,
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First, the matter of the Warning, which though but negatively express'd by a bare [ not refusing him that speaketh, ] yet sure it cannot but be imply'd, that we must give a great Attention to the excellent Things that are spoken by him.
First, the matter of the Warning, which though but negatively expressed by a bore [ not refusing him that speaks, ] yet sure it cannot but be implied, that we must give a great Attention to the excellent Things that Are spoken by him.
Secondly, the Persons, who (above all other Persons) are most concern'd; and These are imply'd in the Pronoun Ye. Ye that are Christians of the Hebrews, as having heard and imbraced the Faith of Christ, NONLATINALPHABET, See that Ye do not refuse.
Secondly, the Persons, who (above all other Persons) Are most concerned; and These Are implied in the Pronoun You. You that Are Christians of the Hebrews, as having herd and embraced the Faith of christ,, See that You do not refuse.
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See that Ye be not debauch'd by whatsoever sollicitations of Jews or Gnosticks. Thirdly, the Argument, or Ground, by which the Warning is inforced and urged on; and This again is twofold. First the Experience of greater Mercies than had been shewn unto the Jews; Next, the Sequel of greater Judgments, in case those Mercies shall be abus'd. The greater Mercies are very evident from the comparison in the Text. They were spoken to by Moses, but We by Christ. Moses was faithfull in all his house as a Servant, but Christ as a Son. Moses spake to Them on Earth, but Christ does speak to Ʋs from Heaven. And that the Judgments must be greater in case the Mercies shall be abus'd, is just as evident from the Reason on which the Text is here built. For Ingratitude is a Sin the most provoking to be imagin'd. And This receiving its aggravation from the number and weight of foregoing Favours, infers our Judge so much the fiercer in being revenged upon our Sins, the more indearing obligations we Sin against. For if they escaped not who refused Him that spake on Earth, much more shall not we, if we turn away from Him that speaketh from Heaven.
See that You be not debauched by whatsoever solicitations of jews or Gnostics. Thirdly, the Argument, or Ground, by which the Warning is enforced and urged on; and This again is twofold. First the Experience of greater mercies than had been shown unto the jews; Next, the Sequel of greater Judgments, in case those mercies shall be abused. The greater mercies Are very evident from the comparison in the Text. They were spoken to by Moses, but We by christ. Moses was faithful in all his house as a Servant, but christ as a Son. Moses spoke to Them on Earth, but christ does speak to Ʋs from Heaven. And that the Judgments must be greater in case the mercies shall be abused, is just as evident from the Reason on which the Text is Here built. For Ingratitude is a since the most provoking to be imagined. And This receiving its aggravation from the number and weight of foregoing Favours, infers our Judge so much the fierce in being revenged upon our Sins, the more endearing obligations we since against. For if they escaped not who refused Him that spoke on Earth, much more shall not we, if we turn away from Him that speaks from Heaven.
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First, as Men (in the general) above all other Creatures, so Christians (in particular) above all other Men, are not onely not to refuse, but to imbrace, and adore Him that speaketh to them from Heaven.
First, as Men (in the general) above all other Creatures, so Christians (in particular) above all other Men, Are not only not to refuse, but to embrace, and adore Him that speaks to them from Heaven.
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But the greater Temptations they meet withall, the greater use they are to make of their Ghostly strength, and the more to illustrate their Christian Courage. For
But the greater Temptations they meet withal, the greater use they Are to make of their Ghostly strength, and the more to illustrate their Christian Courage. For
Thirdly, the more we do injoy the glorious Privileges of Christians, the more obnoxious we are to consuming Fire, (in the last Verse of this Chapter,) on a supposal that we be found to be dry, and fruitless, and so combustible matter for it.
Thirdly, the more we do enjoy the glorious Privileges of Christians, the more obnoxious we Are to consuming Fire, (in the last Verse of this Chapter,) on a supposal that we be found to be dry, and fruitless, and so combustible matter for it.
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Lastly, not to give Attention to the Word of God speaking, not to love and entertain it with Faith and Fear, does pass with Him for a flat Refusal. For NONLATINALPHABET is to reject with an Aversation; it is the word S. Paul useth,
Lastly, not to give Attention to the Word of God speaking, not to love and entertain it with Faith and fear, does pass with Him for a flat Refusal. For is to reject with an Aversation; it is the word S. Paul uses,
And the opposite Thing to it is NONLATINALPHABET, to give an earnest heed unto the words which we have heard. ( Heb. 2. 1.) Betwixt which two because we see not any medium, NONLATINALPHABET, See the rather that ye refuse not him that speaketh.
And the opposite Thing to it is, to give an earnest heed unto the words which we have herd. (Hebrew 2. 1.) Betwixt which two Because we see not any medium,, See the rather that you refuse not him that speaks.
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But yet since it is not the sole Inforcement, (nor indeed should be the chief, were we men of more ingenuous and generous Natures,) it will be fit to introduce it with some few others, and such as are aptest to prevail with men of the noblest Dispositions.
But yet since it is not the sole Enforcement, (nor indeed should be the chief, were we men of more ingenuous and generous Nature's,) it will be fit to introduce it with Some few Others, and such as Are aptest to prevail with men of the Noblest Dispositions.
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To wit, the Quality of the Speaker, the Nature of what is spoken, the Condition of the Persons to whom he speaks, and the Inevitable Destruction to such as are guilty of a Refusal.
To wit, the Quality of the Speaker, the Nature of what is spoken, the Condition of the Persons to whom he speaks, and the Inevitable Destruction to such as Are guilty of a Refusal.
He that guards us with his Angels, and that guides us by his Spirit. He that protects us by his Providence, and directs us by his Grace, and that orders all he does to crown us finally with his Glory. In a word, 'tis God the Father, that speaks unto us in the Gospel by God the Son. And therefore for this, if for no other reason, so that ye refuse not Him that speaketh, because he speaketh in the language of unspeakable Love, and unspeakable Humility. For when as yet we lay weltring and polluted in our Bloud, how did he save us as so many Brands pluck'd out of the Burning? how very gladly did he descend from out the Bosom of the Father, to bid us Live? 'Twas He that descended to be born, to make himself capable of dying. 'Twas He that died for our sins, to become capable of rising for our Justification. 'Twas He that rose, and ascended, and sat him down on the right hand of the Throne of Majesty on high, That there he might make Intercession for us;
He that guards us with his Angels, and that guides us by his Spirit. He that protects us by his Providence, and directs us by his Grace, and that order all he does to crown us finally with his Glory. In a word, it's God the Father, that speaks unto us in the Gospel by God the Son. And Therefore for this, if for no other reason, so that you refuse not Him that speaks, Because he speaks in the language of unspeakable Love, and unspeakable Humility. For when as yet we lay weltering and polluted in our Blood, how did he save us as so many Brands plucked out of the Burning? how very gladly did he descend from out the Bosom of the Father, to bid us Live? 'Twas He that descended to be born, to make himself capable of dying. 'Twas He that died for our Sins, to become capable of rising for our Justification. 'Twas He that rose, and ascended, and sat him down on the right hand of the Throne of Majesty on high, That there he might make Intercession for us;
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That by the Gifts of his Apostles whom he inspir'd for that end, he might cause his holy Gospel to be still Echoing in our Ears; and that by sending his Holy Spirit at once to sanctifie and instruct us, he might place it as a Signet upon our Hearts too.
That by the Gifts of his Apostles whom he inspired for that end, he might cause his holy Gospel to be still Echoing in our Ears; and that by sending his Holy Spirit At once to sanctify and instruct us, he might place it as a Signet upon our Hearts too.
And draws us up to this end, that he may seat us with himself at the right hand of God. And if our hearts are now such heavy, such unweildy pieces of Iron, or have a mixture of so much Lead in their composition,
And draws us up to this end, that he may seat us with himself At the right hand of God. And if our hearts Are now such heavy, such unwieldy Pieces of Iron, or have a mixture of so much Led in their composition,
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as not to be lifted above the Earth by so strong a Loadstone, it does not argue a want on Christ 's part, of enough Magnetick Virtue whereby to draw us,
as not to be lifted above the Earth by so strong a Loadstone, it does not argue a want on christ is part, of enough Magnetic Virtue whereby to draw us,
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God the Father speaks to us, by God the Son, what is written by the Suggestion of God the Holy Ghost. There is nothing of Human in all the Gospel, besides the labour of the Evangelists, in committing it to Posterity with Ink and Parchment, which yet was done by the Conduct of God himself. 'Tis true the Law was of God too,
God the Father speaks to us, by God the Son, what is written by the Suggestion of God the Holy Ghost. There is nothing of Human in all the Gospel, beside the labour of the Evangelists, in committing it to Posterity with Ink and Parchment, which yet was done by the Conduct of God himself. It's true the Law was of God too,
but That came by Moses; whereas the Gospel came from him by Jesus Christ. Christ was sent and commission'd by God the Father, as the Apostles were commission'd and sent by Christ. For so he told them at that Instant when he gave them their Mission and their Commission, (Joh. 20. 21.) As my Father sent Me, so send I You. From whence he is called by S. Paul, not onely the high Priest, but the Apostle of our Profession, Heb. 3. 1. All the Twelve were but Apostles of this one great Apostle, as well to offer us the Terms of Peace and Pardon, as to intreat and implore our Acceptance of it.
but That Come by Moses; whereas the Gospel Come from him by jesus christ. christ was sent and commissioned by God the Father, as the Apostles were commissioned and sent by christ. For so he told them At that Instant when he gave them their Mission and their Commission, (John 20. 21.) As my Father sent Me, so send I You. From whence he is called by S. Paul, not only the high Priest, but the Apostle of our Profession, Hebrew 3. 1. All the Twelve were but Apostles of this one great Apostle, as well to offer us the Terms of Peace and Pardon, as to entreat and implore our Acceptance of it.
when the Heavens are bowed down to imbrace the Earth; when even Happiness it self is brought to visit us at our Houses, (which at present are but floating in a Valley of Tears; ) and brought by Him who is the Author of Bliss and Glory; whose Dwelling is not onely in, but above the Heavens;
when the Heavens Are bowed down to embrace the Earth; when even Happiness it self is brought to visit us At our Houses, (which At present Are but floating in a Valley of Tears;) and brought by Him who is the Author of Bliss and Glory; whose Dwelling is not only in, but above the Heavens;
to whom the Sun in his Zenith is but a Shadow, and the whole Globe of Earth but an humble Footstool; sure the least we can do, is to bid him welcome, to give him an hospitable Reception, and to open the Door of the House within us, at which he is pleas'd to stand knocking, and sue for Entrance, with a Behold I stand at the Door and knock,
to whom the Sun in his Zenith is but a Shadow, and the Whole Globe of Earth but an humble Footstool; sure the least we can do, is to bid him welcome, to give him an hospitable Reception, and to open the Door of the House within us, At which he is pleased to stand knocking, and sue for Entrance, with a Behold I stand At the Door and knock,
and sup with him, and he with me, (Rev. 3. 20.) And therefore if ye can afford him no better cheer, yet at least entertain him without Contempt, never treat him at his coming with a dishonourable Averseness, NONLATINALPHABET, See that ye refuse not him that speaketh.
and sup with him, and he with me, (Rev. 3. 20.) And Therefore if you can afford him no better cheer, yet At least entertain him without Contempt, never Treat him At his coming with a dishonourable Averseness,, See that you refuse not him that speaks.
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How many Miles did men go, in the heathen World, to hear but a Socrates, or a Pythagoras, a Plato, or a Plotinus? How many Miles went a Queen, to hear the Apophthegms of Solomon? what pains were taken by the Jews, to hear the reading of the Law? what by Naaman the Syrian, to hear the Counsel of Elisha, a single Prophet? And shall not God obtain a hearing,
How many Miles did men go, in the heathen World, to hear but a Socrates, or a Pythagoras, a Plato, or a Plotinus? How many Miles went a Queen, to hear the Apophthegms of Solomon? what pains were taken by the jews, to hear the reading of the Law? what by Naaman the Syrian, to hear the Counsel of Elisha, a single Prophet? And shall not God obtain a hearing,
as is God himself? Certainly for the hearing of such a Speaker, 'twere worth our labour to go to Him, although it should cost us a longer Journy than from Sheba to Jerusalem; much less should we refuse him,
as is God himself? Certainly for the hearing of such a Speaker, 'twere worth our labour to go to Him, although it should cost us a longer Journey than from Sheba to Jerusalem; much less should we refuse him,
when He (in prevention,) is come to us; when God, to make us his adopted Sons, does freely expose his onely begotten; and appoints him the Speaker, who is the Word too;
when He (in prevention,) is come to us; when God, to make us his adopted Sons, does freely expose his only begotten; and appoints him the Speaker, who is the Word too;
I mean the hypostatical eternal Word. Who yet does stand at our Door, in a posture of painfulness and humility, whilst we are lolling in his House, and perhaps sitting at his Table. How that the Dignity of the Speaker should become an Incitement to our Attention, and what attention we ought to give to Him that speaketh in the Gospel, we may infer from that which Moses did once exact under the Law. What Attention that was,
I mean the hypostatical Eternal Word. Who yet does stand At our Door, in a posture of painfulness and humility, while we Are lolling in his House, and perhaps sitting At his Table. How that the Dignity of the Speaker should become an Incitement to our Attention, and what attention we ought to give to Him that speaks in the Gospel, we may infer from that which Moses did once exact under the Law. What Attention that was,
Deut. 4. 32, 33. Deut. 6. 6, 7, 8, 9. and Deut. 11. 18, 19, 20. In the first of which three, Moses magnifies the Privilege allow'd by God to the People Israel, To hear the voice of God speaking from out the midst of the Fire.
Deuteronomy 4. 32, 33. Deuteronomy 6. 6, 7, 8, 9. and Deuteronomy 11. 18, 19, 20. In the First of which three, Moses Magnifies the Privilege allowed by God to the People Israel, To hear the voice of God speaking from out the midst of the Fire.
In the two next passages, Moses strictly injoyns the People, to addict themselves wholly to the words of God's Law; to be conversant with them both Day and Night; to have them always upon their Hands, and in their Mouthes, between their Eyes, and in their Hearts. Whereupon we are to argue à minori ad majus. If such attention was to be given to what was spoken onely by Moses to all the People,
In the two next passages, Moses strictly enjoins the People, to addict themselves wholly to the words of God's Law; to be conversant with them both Day and Night; to have them always upon their Hands, and in their Mouths, between their Eyes, and in their Hearts. Whereupon we Are to argue à minori ad Majus. If such attention was to be given to what was spoken only by Moses to all the People,
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how much more to what is spoken by Jesus Christ? for Christ was counted worthy of more glory than Moses, in as much as He that built the House, hath more honour than the House, (Heb. 3. 3.) And by how much a Son is above a Servant. (v. 5, 6.) And therefore if the Words which God had spoken by his Servant, much more are the Words which He hath spoken by his Son, very fit to be written upon our Gates, and our Door-posts, to be fixt as Frontlets between our Eyes, to be set as a Seal upon our Hands, and as a Signet upon our Hearts. We ought to teach them unto our Children, and to be ruminating on them on all Occasions, in season, out of season,
how much more to what is spoken by jesus christ? for christ was counted worthy of more glory than Moses, in as much as He that built the House, hath more honour than the House, (Hebrew 3. 3.) And by how much a Son is above a Servant. (v. 5, 6.) And Therefore if the Words which God had spoken by his Servant, much more Are the Words which He hath spoken by his Son, very fit to be written upon our Gates, and our Door-posts, to be fixed as Frontlets between our Eyes, to be Set as a Seal upon our Hands, and as a Signet upon our Hearts. We ought to teach them unto our Children, and to be ruminating on them on all Occasions, in season, out of season,
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They are not any such hard and insupportable sayings, as once were heard from Mount Ebal, Cursed is he that continueth not in all things which are written in the Book of the Law to do them;
They Are not any such hard and insupportable sayings, as once were herd from Mount Ebal, Cursed is he that Continueth not in all things which Are written in the Book of the Law to do them;
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He commands us to kill and slay, not our Children, but our Sins. And yet our Sins are our Children too, the fruit of our Bodies very often, and still the fruit of our Souls. Nay, many times these ugly Children, (I mean our Sins, ) are dearer to us than Sons or Daughters. (Agamemnon found it easier to kill a Daughter, than a Lust. ) But they are viperous Darlings we so much doat on;
He commands us to kill and slay, not our Children, but our Sins. And yet our Sins Are our Children too, the fruit of our Bodies very often, and still the fruit of our Souls. Nay, many times these ugly Children, (I mean our Sins,) Are Dearer to us than Sons or Daughters. (Agamemnon found it Easier to kill a Daughter, than a Lust.) But they Are viperous Darlings we so much dote on;
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such miscreant Children as will kill their own Parents, if not prevented by being kill'd. And these alone are the Children, which God requires us to sacrifice to his Displeasure. Not our Isaacs, but our Ishmaels, (I mean our wild, and furious, illegitimate Off-spring ) are to be slain. We must sacrifice our Dishonesty, by doing Justice; we must sacrifice our Avarice, by shewing Mercy; and we must sacrifice our Pride, by walking humbly with our God. Mic. 6. 8. Well, ye have heard what it is not; will ye now know what it is, which God in Christ doth speak to us? he speaks the best and the happiest Tidings, that any wounded or broken Spirit can hope or pray for. So God loved the world, that he gave his onely begotten Son, that whosoever believeth in Him, should not perish, but have life ever lasting.
such miscreant Children as will kill their own Parents, if not prevented by being killed. And these alone Are the Children, which God requires us to sacrifice to his Displeasure. Not our Isaacs, but our Ishmaels, (I mean our wild, and furious, illegitimate Offspring) Are to be slave. We must sacrifice our Dishonesty, by doing justice; we must sacrifice our Avarice, by showing Mercy; and we must sacrifice our Pride, by walking humbly with our God. Mic. 6. 8. Well, you have herd what it is not; will you now know what it is, which God in christ does speak to us? he speaks the best and the Happiest Tidings, that any wounded or broken Spirit can hope or pray for. So God loved the world, that he gave his only begotten Son, that whosoever Believeth in Him, should not perish, but have life ever lasting.
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Joh. 14. 14. Thus we find God the Father speaking to us by his Son. Now observe how God the Son is speaking to us by his Servants. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for all our sins.
John 14. 14. Thus we find God the Father speaking to us by his Son. Now observe how God the Son is speaking to us by his Servants. If any man since, we have an Advocate with the Father, jesus christ the righteous, who is the propitiation for all our Sins.
how shall he not with him, also freely give us all things? Rom. 8. 32. And here I cannot but call to mind what was said unto Naaman the churlish Syrian. Who coming to Elisha to be cured of his Leprosie, was prescribed by the Prophet no harder Medicine than to wash seven times in the River Jordan.
how shall he not with him, also freely give us all things? Rom. 8. 32. And Here I cannot but call to mind what was said unto Naaman the churlish Syrian. Who coming to Elisha to be cured of his Leprosy, was prescribed by the Prophet no harder Medicine than to wash seven times in the River Jordan.
An Ingratitude so excessive, that his own Servants took him up, I know not whether with a more melting or a more cutting kind of Rebuke, saying to him, My Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather when he saith to thee, wash and be clean? After the very same manner may I say here.
an Ingratitude so excessive, that his own Servants took him up, I know not whither with a more melting or a more cutting kind of Rebuke, saying to him, My Father, if the Prophet had bid thee do Some great thing, Wouldst thou not have done it? how much rather when he Says to thee, wash and be clean? After the very same manner may I say Here.
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If God had sent us a Message by his Arch-Angel Michael, who is said by the Rabbins to be the Messenger of his Justice, and so to bring news of the saddest nature;
If God had sent us a Message by his Arch-Angel Michael, who is said by the Rabbis to be the Messenger of his justice, and so to bring news of the Saddest nature;
should we not have entertain'd him as a Messenger from Heaven, with Fear and Reverence? And then, (with a greater force of reason,) when a Messenger so glorious, and one withall so obliging is sent unto us,
should we not have entertained him as a Messenger from Heaven, with fear and reverence? And then, (with a greater force of reason,) when a Messenger so glorious, and one withal so obliging is sent unto us,
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and sent unto us in such a Message, as is not onely the word of God, but the word of Reconciliation; sure the least we can render for so much Mercy, is not onely very willingly, but very thankfully to receive it.
and sent unto us in such a Message, as is not only the word of God, but the word of Reconciliation; sure the least we can render for so much Mercy, is not only very willingly, but very thankfully to receive it.
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To us who were so diseased and sick of sin, as that we could not be cur'd but by the Death of our Physician, this Sun of Righteousness did arise, with healing in his Wings,
To us who were so diseased and sick of since, as that we could not be cured but by the Death of our physician, this Sun of Righteousness did arise, with healing in his Wings,
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We had nothing but Sin and Misery to make us capable of his compassion; and nothing more than his own compassion to make us capable of his Love. For had he not lov'd us whilst we were loathsome, and in a state of Depravation, he had not given himself for us to make us lovely, that is, to redeem us from all Iniquity.
We had nothing but since and Misery to make us capable of his compassion; and nothing more than his own compassion to make us capable of his Love. For had he not loved us while we were loathsome, and in a state of Depravation, he had not given himself for us to make us lovely, that is, to Redeem us from all Iniquity.
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shall not the tenderness of his Heart be able enough to melt ours, (I mean, to melt them) into Tears of sincere Repentance? At least it should melt us into so much good Nature, as to afford him willing Ears when he speaks unto us.
shall not the tenderness of his Heart be able enough to melt ours, (I mean, to melt them) into Tears of sincere Repentance? At least it should melt us into so much good Nature, as to afford him willing Ears when he speaks unto us.
You know 'tis uncivil for any Aequal to look aside when another speaks. But 'tis sawciness in a Cottager, to slight the speech of his noble Landlord. 'Tis more than Insolence in a Subject, not to attend unto the words of a gracious Soveraign. How great a Crime is it (by consequence,) as well as a clownery in Religion, either to laugh, or look aside, or any other ways to express an haughty Carelesness, or Neglect, when God himself in his Gospel is speaking to us by his Son? The Men of Israel and of Judah were more obnoxious to Judgment than Those of Nineve, both for slighting His preaching who was greater than Jonah, and because they were a People much more oblig'd. For as the better he is that speaks, the worse it is, not to attend him;
You know it's Uncivil for any Aequal to look aside when Another speaks. But it's sauciness in a Cottager, to slight the speech of his noble Landlord. It's more than Insolence in a Subject, not to attend unto the words of a gracious Sovereign. How great a Crime is it (by consequence,) as well as a clownery in Religion, either to laugh, or look aside, or any other ways to express an haughty Carelessness, or Neglect, when God himself in his Gospel is speaking to us by his Son? The Men of Israel and of Judah were more obnoxious to Judgement than Those of Nineveh, both for slighting His preaching who was greater than Jonah, and Because they were a People much more obliged. For as the better he is that speaks, the Worse it is, not to attend him;
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or as the more the Things spoken have been obliging, the contempt of such things is the more enormous; so the more favours they have received to whom the word of God is offer'd, the more unpardonable they are on supposition of their Refusal. Indeed the Jews, and the Mahomedans, or the Salvages of America, may refuse the Lord Jesus with some colour of Excuse. But we are capable of none, if we neglect so great Salvation, when brought unto us by a Saviour with whom from our Birth we have been acquainted, and of whom we know This, (by the instruction of S. Peter, ) that He alone hath the words of Eternal Life.
or as the more the Things spoken have been obliging, the contempt of such things is the more enormous; so the more favours they have received to whom the word of God is offered, the more unpardonable they Are on supposition of their Refusal. Indeed the jews, and the Mahomedans, or the Salvages of America, may refuse the Lord jesus with Some colour of Excuse. But we Are capable of none, if we neglect so great Salvation, when brought unto us by a Saviour with whom from our Birth we have been acquainted, and of whom we know This, (by the instruction of S. Peter,) that He alone hath the words of Eternal Life.
yet in remembrance of the Privilege and the Dignity of your Vocation, your having been washed in the laver of Baptism, your having had a Taste of the heavenly gift,
yet in remembrance of the Privilege and the Dignity of your Vocation, your having been washed in the laver of Baptism, your having had a Taste of the heavenly gift,
§ 7. Last of all, let us consider, (after the Quality of the Speaker, the excellent Nature of what is spoken, and the Condition of the Persons to whom he speaks, ) the greater Degrees of Condemnation to such as are guilty of a Refusal. For as the Dignity of our Calling is above that of others,
§ 7. Last of all, let us Consider, (After the Quality of the Speaker, the excellent Nature of what is spoken, and the Condition of the Persons to whom he speaks,) the greater Degrees of Condemnation to such as Are guilty of a Refusal. For as the Dignity of our Calling is above that of Others,
so we find our selves obliged to greater Duty. And the more we are rewardable for our Discharge of such Duty, by so much the greater is our Danger, if we neglect it.
so we find our selves obliged to greater Duty. And the more we Are rewardable for our Discharge of such Duty, by so much the greater is our Danger, if we neglect it.
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An injur'd Saviour will become a most angry Judge. And our contempt of richer Favours than had been shewn in Times past, will but excite our Benefactor to greater Fury. Mark (I pray) what it is, which I am now to demonstrate,
an injured Saviour will become a most angry Judge. And our contempt of Richer Favours than had been shown in Times past, will but excite our Benefactor to greater Fury. Mark (I pray) what it is, which I am now to demonstrate,
and press you with, (for what you can never enough remember, I cannot mind you of too often, ) That as the greater Dignities are allow'd us, the stricter Duties we are injoyn'd; so by how much the stricter our Duties are, we must needs be obnoxious to greater Dangers. To us it is given to know the Will of our Master,
and press you with, (for what you can never enough Remember, I cannot mind you of too often,) That as the greater Dignities Are allowed us, the Stricter Duties we Are enjoined; so by how much the Stricter our Duties Are, we must needs be obnoxious to greater Dangers. To us it is given to know the Will of our Master,
Therein consists our greatest Danger. 'Tis not the knowledge of our Duties, but the living up to our knowledge, which will stand us instead in the Day of Wrath. Nay, All we gain by our Knowledge, whilst it is destitute of Practice, is to be laden with greater misery than they that know nothing at all. God who spake in times past to our Forefathers by the Prophets, hath in these last days spoken to us by his Son. There lies our Dignity. But the times of their Ignorance God winked at, (saith the Apostle) who now commandeth all men every where to repent.
Therein consists our greatest Danger. It's not the knowledge of our Duties, but the living up to our knowledge, which will stand us instead in the Day of Wrath. Nay, All we gain by our Knowledge, while it is destitute of Practice, is to be laden with greater misery than they that know nothing At all. God who spoke in times passed to our Forefathers by the prophets, hath in these last days spoken to us by his Son. There lies our Dignity. But the times of their Ignorance God winked At, (Says the Apostle) who now commands all men every where to Repent.
For if his bespeaking us by his Son exacts to be answer'd by our Repentance, by so much the greater must be our Misery if we continue in our Impenitence. And then what Ground is it of Comfort, that God in these last days hath spoken to us by his Son, (thereby filling us with the knowledge of all the Mysteries of the Gospel,) in case our Knowledge is become barren, and doth not bring forth the Fruits of Evangelical Integrity? to wit, impartial Obedience to the whole Law of Christ? To what purpose is our Knowledge of all good things, without the sedulous execution of what we know, when God who hath spoken by his Son, hath spoken This in effect amongst other things, That our present Guilt will be the more, and our future Stripes the more numerous? It had been better for us, by consequence, He had not spoken to us at all, much less by his Son, if we shall now slop our Ears against the Voice of this Charmer, or onely open our Ears to him,
For if his bespeaking us by his Son exacts to be answered by our Repentance, by so much the greater must be our Misery if we continue in our Impenitence. And then what Ground is it of Comfort, that God in these last days hath spoken to us by his Son, (thereby filling us with the knowledge of all the Mysteres of the Gospel,) in case our Knowledge is become barren, and does not bring forth the Fruits of Evangelical Integrity? to wit, impartial obedience to the Whole Law of christ? To what purpose is our Knowledge of all good things, without the sedulous execution of what we know, when God who hath spoken by his Son, hath spoken This in Effect among other things, That our present Gilded will be the more, and our future Stripes the more numerous? It had been better for us, by consequence, He had not spoken to us At all, much less by his Son, if we shall now slop our Ears against the Voice of this Charmer, or only open our Ears to him,
Jews, upon whom he had bestow'd the first-fruits of his Preaching, and to whom he had offer'd the first Refusal of his Favours? If I had not come and spoken unto them, they had not had Sin;
jews, upon whom he had bestowed the Firstfruits of his Preaching, and to whom he had offered the First Refusal of his Favours? If I had not come and spoken unto them, they had not had since;
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After the very same manner, had not God spoken to us at all, or had he spoken to us obscurely, (as he spake to the Gentiles before the Law, by the great Book of the Creation, the twofold Volume of heaven and earth, ) or had he spoken to us onely by Dreams, and Visions, by Ʋrim, and Thummim, by Types, and Figures, by Angels, and Men, by whom he spake unto the Jews under the Paedagogie of Moses; we might have alledged in our excuse, (how ineffectually soever) that we either wholly wanted the means of knowledge, or that the means were much less than they might have been. But now since after all other Methods, by which he spake to us, and others, (and which are written for our Instruction,) he hath left to us in writing what he spake to us by his Son, thereby enlightning our Heads with an abundant measure of his Knowledge, and also hath given us of his Spirit, whereby to warm our Hearts too with a competent measure of his Grace; what Apologie or Pretense are we able to make for our Impieties? We cannot alledge at his Tribunal, That we were ignorant of his Glory, and unacquainted with his Works; for the heavens declare the Glory of God,
After the very same manner, had not God spoken to us At all, or had he spoken to us obscurely, (as he spoke to the Gentiles before the Law, by the great Book of the Creation, the twofold Volume of heaven and earth,) or had he spoken to us only by Dreams, and Visions, by Ʋrim, and Thummim, by Types, and Figures, by Angels, and Men, by whom he spoke unto the jews under the Pedagogy of Moses; we might have alleged in our excuse, (how ineffectually soever) that we either wholly wanted the means of knowledge, or that the means were much less than they might have been. But now since After all other Methods, by which he spoke to us, and Others, (and which Are written for our Instruction,) he hath left to us in writing what he spoke to us by his Son, thereby enlightening our Heads with an abundant measure of his Knowledge, and also hath given us of his Spirit, whereby to warm our Hearts too with a competent measure of his Grace; what Apology or Pretense Are we able to make for our Impieties? We cannot allege At his Tribunal, That we were ignorant of his Glory, and unacquainted with his Works; for the heavens declare the Glory of God,
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and the Firmament sheweth his handy work. (Psal. 19. 1.) We cannot say in that hour, that we were destitute of the Law; for He hath written it in our Hearts.
and the Firmament shows his handy work. (Psalm 19. 1.) We cannot say in that hour, that we were destitute of the Law; for He hath written it in our Hearts.
Nor that we wanted his Gospel; for He hath put it into our Ears. Nor that we were strangers unto his Name; for we daily take it into our Lips. Nor can we plead that He exacted, more than 'twas possible for us to do;
Nor that we wanted his Gospel; for He hath put it into our Ears. Nor that we were Strangers unto his Name; for we daily take it into our Lips. Nor can we plead that He exacted, more than 'twas possible for us to do;
And he accepteth according to what we have, (although it be but a willing mind, ) where nothing more can be perform'd. 2 Cor. 8. 12. He accepts the least Things, where the least are the greatest that we can give. Sincere we can be,
And he Accepteth according to what we have, (although it be but a willing mind,) where nothing more can be performed. 2 Cor. 8. 12. He accepts the least Things, where the least Are the greatest that we can give. Sincere we can be,
although not sinless. Let us but be what we can, and be perfectly willing to be what we can not; that is, let us be perfect as it is possible for us to be,
although not sinless. Let us but be what we can, and be perfectly willing to be what we can not; that is, let us be perfect as it is possible for us to be,
But here I would not be so mistaken, (by such as love to be misled into pleasant Errors, ) as if I had hinted that the Will is still as good as the Deed; or that if we are desirous to do our Duties, and do them not, it will certainly serve our turn, as well as if we had done them.
But Here I would not be so mistaken, (by such as love to be misled into pleasant Errors,) as if I had hinted that the Will is still as good as the Deed; or that if we Are desirous to do our Duties, and do them not, it will Certainly serve our turn, as well as if we had done them.
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Which is as if he should have said, God will not punish any man living who does as much as he is able, for the not doing of That, which 'tis impossible for him to do. From whence 'tis obvious to infer, not that any man may presume upon God's acceptance of his Will, or his woulding rather, without the performance of his Duty,
Which is as if he should have said, God will not Punish any man living who does as much as he is able, for the not doing of That, which it's impossible for him to do. From whence it's obvious to infer, not that any man may presume upon God's acceptance of his Will, or his woulding rather, without the performance of his Duty,
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when he is able to perform as well as will it; (for this were to justifie our wilfullest, which are our very worst sins;) but that when we have in earnest done the greatest good we can, God accepts of our willingness to do the good we can not. Being as good as we are able, he will not be angry we are no better. When he finds us sincere in all our Services, he will not condemn us for not being sinless. But notwithstanding all This, which is indeed for our Comfort, It is every whit as true, and for our Humiliation, that we shall be utterly unexcusable at the last great Audit, ( in the day when God shall judge the Secrets of men by Jesus Christ, ) in case we so far refuse Him that speaks to us from Heaven, as live no more strictly with all the Advantages of the Gospel,
when he is able to perform as well as will it; (for this were to justify our wilfullest, which Are our very worst Sins;) but that when we have in earnest done the greatest good we can, God accepts of our willingness to do the good we can not. Being as good as we Are able, he will not be angry we Are no better. When he finds us sincere in all our Services, he will not condemn us for not being sinless. But notwithstanding all This, which is indeed for our Comfort, It is every whit as true, and for our Humiliation, that we shall be utterly unexcusable At the last great Audit, (in the day when God shall judge the Secrets of men by jesus christ,) in case we so Far refuse Him that speaks to us from Heaven, as live no more strictly with all the Advantages of the Gospel,
First, from the Gentiles, 'tis argued Thus by S. Paul. If They were left without excuse, who had no other Scripture than the great Book of Hieroglyphicks, the double System of the Creatures in Heaven and Earth;
First, from the Gentiles, it's argued Thus by S. Paul. If They were left without excuse, who had no other Scripture than the great Book of Hieroglyphics, the double System of the Creatures in Heaven and Earth;
but in the Tables of their Hearts; and where 'twas written in no Characters, but what were Invisible to their Eyes; then what excuse can We hope for, whom God hath spoken to by his Son? (and who, besides the Light of Nature, have All the Instruments of Grace too,) if We shall sin against the light of so clear a Knowledge? 'Tis very plain that we Christians may be less excusable than the Gentiles, who (many of them) never heard of the Name of Christ, and yet for all that were unexcusable.
but in the Tables of their Hearts; and where 'twas written in no Characters, but what were Invisible to their Eyes; then what excuse can We hope for, whom God hath spoken to by his Son? (and who, beside the Light of Nature, have All the Instruments of Grace too,) if We shall sin against the Light of so clear a Knowledge? It's very plain that we Christians may be less excusable than the Gentiles, who (many of them) never herd of the Name of christ, and yet for all that were unexcusable.
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Secondly, from the Jews, we find our Author to the Hebrews disputing thus, Heb. 10. 28, 29. If he that despised Moses Law died without mercy, under two or three Witnesses;
Secondly, from the jews, we find our Author to the Hebrews disputing thus, Hebrew 10. 28, 29. If he that despised Moses Law died without mercy, under two or three Witnesses;
NONLATINALPHABET, Of how much sorer Punishment shall he be thought worthy, who hath trodden under foot the Son of God? And He is reckon'd to be the Man that hath trodden under foot the Son of God, whoever he is that sinneth wilfully, after he hath received the knowledge of the Truth.
, Of how much Sorer Punishment shall he be Thought worthy, who hath trodden under foot the Son of God? And He is reckoned to be the Man that hath trodden under foot the Son of God, whoever he is that Sinneth wilfully, After he hath received the knowledge of the Truth.
than after they have known it to turn, &c. Thus you see how the Jews might be less excusable than the Gentiles, and yet how We who are Christians may be less excusable than the Jews. And therefore let us look to it, that we refuse not him that speaketh, but rather that we make him some proportionable Answer; speaking back to him better, than by our Sins, to wit, by Repentance, and change of Life.
than After they have known it to turn, etc. Thus you see how the jews might be less excusable than the Gentiles, and yet how We who Are Christians may be less excusable than the jews. And Therefore let us look to it, that we refuse not him that speaks, but rather that we make him Some proportionable Answer; speaking back to him better, than by our Sins, to wit, by Repentance, and change of Life.
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§ 8. I do insist so much the rather upon this fourth and last Topick, from which the Caveat or Warning is now inforc'd, because the hope of Reward in a world to come, is less available with men than the fear of Punishment; and because the Holy Ghost does seem to prefer this way of arguing, not onely in my Text, but in diverse other places of this Epistle. In the second Chapter more especially, (at the first, second, third, and fourth Verses, ) we find the Argument and the Inference to be much the same that they are here. First of all observe the Argument, and especially the Topick from which 'tis drawn.
§ 8. I do insist so much the rather upon this fourth and last Topic, from which the Caveat or Warning is now enforced, Because the hope of Reward in a world to come, is less available with men than the Fear of Punishment; and Because the Holy Ghost does seem to prefer this Way of arguing, not only in my Text, but in diverse other places of this Epistle. In the second Chapter more especially, (At the First, second, third, and fourth Verses,) we find the Argument and the Inference to be much the same that they Are Here. First of all observe the Argument, and especially the Topic from which it's drawn.
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If the word spoken by Angels was stedfast, and every Transgression and Disobedience received a just recompence of reward, NONLATINALPHABET, How shall we then escape,
If the word spoken by Angels was steadfast, and every Transgression and Disobedience received a just recompense of reward,, How shall we then escape,
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and diverse Miracles, and gifts of the Holy Ghost, according to his own will? which is as much as to say, That because Christ was superiour both to Moses and to the Angels, by the ministery of whom the Law was spoken unto the Jews, therefore we who are Christians are bound to yield the greater reverence to That which God in the Gospel hath spoken to us by his Son. For if the Israelites were plagu'd for their contempt of the Law, much more shall we Christians for our Neglect of the Gospel.
and diverse Miracles, and Gifts of the Holy Ghost, according to his own will? which is as much as to say, That Because christ was superior both to Moses and to the Angels, by the Ministry of whom the Law was spoken unto the jews, Therefore we who Are Christians Are bound to yield the greater Reverence to That which God in the Gospel hath spoken to us by his Son. For if the Israelites were plagued for their contempt of the Law, much more shall we Christians for our Neglect of the Gospel.
§ 9. What now is the Ʋse we are to make of this Doctrine, or what the Inference to be drawn from this Argument? Is it onely in the negative, That we refuse not him that speaketh? or that we have not any Averseness to his Person or his Words? no, a man may be indifferent, without averseness; he may be cold and unattentive to what is spoken, without an absolute Contempt, or Refusal of it.
§ 9. What now is the Ʋse we Are to make of this Doctrine, or what the Inference to be drawn from this Argument? Is it only in the negative, That we refuse not him that speaks? or that we have not any Averseness to his Person or his Words? no, a man may be indifferent, without averseness; he may be cold and unattentive to what is spoken, without an absolute Contempt, or Refusal of it.
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And therefore the inference is so plainly and so positively express'd, as to be utterly exclusive of all Indifference. 'Tis NONLATINALPHABET, We ought to give the more earnest heed unto the things that we have heard;
And Therefore the Inference is so plainly and so positively expressed, as to be utterly exclusive of all Indifference. It's, We ought to give the more earnest heed unto the things that we have herd;
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The Apostle's word is, NONLATINALPHABET, a Metaphor taken from the falling away of Water, when being not kept within its Bounds it runs wastfully about, and so is spilt upon the ground, as Phavorinus and Hesychius do both expound it.
The Apostle's word is,, a Metaphor taken from the falling away of Water, when being not kept within its Bounds it runs wastefully about, and so is spilled upon the ground, as Phavorinus and Hesychius do both expound it.
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A Metaphor the fitter, and the more worthy to be consider'd, because the word of God in Scripture is compar'd and resembled to those three Liquids, Wine, Milk, and Water. To the first, by Isaias; to the second, by S. Peter; and by S. John unto the third. We must be therefore very carefull,
A Metaphor the fitter, and the more worthy to be considered, Because the word of God in Scripture is compared and resembled to those three Liquids, Wine, Milk, and Water. To the First, by Isaiah; to the second, by S. Peter; and by S. John unto the third. We must be Therefore very careful,
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as well to retain, as to receive the Wine and Milk of the word, and as it were to bottle up the Water of Life, (as David prays God to do his Tears, ) lest at any time we shed it,
as well to retain, as to receive the Wine and Milk of the word, and as it were to Bottle up the Water of Life, (as David prays God to do his Tears,) lest At any time we shed it,
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or let it fall. For there is no Cordial Water, which we are not carefull to preserve; (be it but Cinnamon, or Surfet Water.) Nor is there any wholesom Milk, which we think not too good to be cast away; (be it but a Cow's, or an Asse's Milk.) Nor is there any want of heed to keep our Wine from being lost, although it be made of a common Grape. But since the Wine I now speak of is that that flow'd from his Mouth, who call'd himself the True Vine; And since the Milk is none other,
or let it fallen. For there is no Cordial Water, which we Are not careful to preserve; (be it but Cinnamon, or Surfeit Water.) Nor is there any wholesome Milk, which we think not too good to be cast away; (be it but a Cow's, or an Ass's Milk.) Nor is there any want of heed to keep our Wine from being lost, although it be made of a Common Grape. But since the Wine I now speak of is that that flowed from his Mouth, who called himself the True Vine; And since the Milk is none other,
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And since the Water is no less pretious, than the Water of Life, a Water flowing out from Him whom S. Paul calls a Rock, from whence there gushes out a Fountain of living Water;
And since the Water is no less precious, than the Water of Life, a Water flowing out from Him whom S. Paul calls a Rock, from whence there gushes out a Fountain of living Water;
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sure we ought to be studious and carefull of it, more than of any thing in the world which is committed to be kept in our earthen Vessels. NONLATINALPHABET, we ought to give the more abundant and earnest heed to the word of God which we have heard, (that Wine, that Milk, that VVater of Life, which we have drank out of the Gospel, and have imbib'd into our Ears, ) whereby our Souls may be nourished to Life Eternal.
sure we ought to be studious and careful of it, more than of any thing in the world which is committed to be kept in our earthen Vessels., we ought to give the more abundant and earnest heed to the word of God which we have herd, (that Wine, that Milk, that VVater of Life, which we have drank out of the Gospel, and have imbibed into our Ears,) whereby our Souls may be nourished to Life Eternal.
Yet there are multitudes in the world, I mean in our Christian Reformed world, (upon whom what I have said must needs reflect very severely,) who are so cold, and so careless in reading or hearing the word of God, that there is hardly any thing else to which they are not much more attentive. If a Mountebank in the Street shall speak to the People from a Scaffold, they will presently flock to him,
Yet there Are Multitudes in the world, I mean in our Christian Reformed world, (upon whom what I have said must needs reflect very severely,) who Are so cold, and so careless in reading or hearing the word of God, that there is hardly any thing Else to which they Are not much more attentive. If a Mountebank in the Street shall speak to the People from a Scaffold, they will presently flock to him,
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and give him Audience. If any Revels are to be kept, or a new Comoedy to be acted, the Souls of men will be running out at their Eyes and Ears, through the great and earnest heed which they will give unto the things that are said or done. If a Tertullus or an Herod shall make an eloquent Oration, his Auditors will be apt to cry aloud with those Parasites, ( Act. 12. 22.) it is the voice of a God,
and give him Audience. If any Revels Are to be kept, or a new Comedy to be acted, the Souls of men will be running out At their Eyes and Ears, through the great and earnest heed which they will give unto the things that Are said or done. If a Tertullus or an Herod shall make an eloquent Oration, his Auditors will be apt to cry aloud with those Parasites, (Act. 12. 22.) it is the voice of a God,
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and not of a Man. Whereas when one of Christ's Sermons is recited out of the Gospel, the hearers are commonly as indifferent, and as seemingly unconcern'd, as if they said inwardly in their hearts, (the flat Reverse of what was said of the Speech of Herod,) it is the word of a Man, and not of a God.
and not of a Man. Whereas when one of Christ's Sermons is recited out of the Gospel, the hearers Are commonly as indifferent, and as seemingly unconcerned, as if they said inwardly in their hearts, (the flat Reverse of what was said of the Speech of Herod,) it is the word of a Man, and not of a God.
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Do They give heed to what they hear, who if they are not quite asleep, are yet so yawningly attentive, as to forget in an Instant, what they hear in an hour? No, did they heed the word of God, as they often do the actions and words of Men, (if not in real admiration, at least in flattery, ) they would carry what they learn from this Year unto the next; not in utramque aurem dormire, or at least in duarum alteram, letting out at the right Ear what they receive into the left; as if they purposed to confute this Epistle to the Hebrews, when it saith in another place, that the word of God is quick,
Do They give heed to what they hear, who if they Are not quite asleep, Are yet so yawningly attentive, as to forget in an Instant, what they hear in an hour? No, did they heed the word of God, as they often do the actions and words of Men, (if not in real admiration, At least in flattery,) they would carry what they Learn from this Year unto the next; not in utramque Ear dormire, or At least in duarum Another, letting out At the right Ear what they receive into the left; as if they purposed to confute this Epistle to the Hebrews, when it Says in Another place, that the word of God is quick,
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§ 10. What may probably be the reason, why men will sleep at a Sermon, a great deal sooner than at a Play? is it not because they are less attentive, and by consequence less delighted to be in the Church than in the Theater, and by consequence more in love with what is meant onely to please, than with what is meant to profit them to Life Eternal? Or suppose them most delighted in Church-Assemblies.
§ 10. What may probably be the reason, why men will sleep At a Sermon, a great deal sooner than At a Play? is it not Because they Are less attentive, and by consequence less delighted to be in the Church than in the Theater, and by consequence more in love with what is meant only to please, than with what is meant to profit them to Life Eternal? Or suppose them most delighted in Church assemblies.
What then may be the reason, why they are much more attentive to the words of Men out of the Pulpit, than to the word of God out of the Pew? Is it not that they prefer the gratification of the Ear to the Rectification of the Heart? And why should that be,
What then may be the reason, why they Are much more attentive to the words of Men out of the Pulpit, than to the word of God out of the Pew? Is it not that they prefer the gratification of the Ear to the Rectification of the Heart? And why should that be,
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if not for want of true Belief, or else of due Consideration, that the Old and New Testament are God's own word? and that the Gospel in particular is the word which God the Father hath spoken to us by God the Son? And why should this be so little heeded, (if 'tis really believ'd ) unless because it is so cheaply, and so commonly to be had? were the Sun to be seen but once or twice in the Year, he would be much more consider'd than now he is;
if not for want of true Belief, or Else of due Consideration, that the Old and New Testament Are God's own word? and that the Gospel in particular is the word which God the Father hath spoken to us by God the Son? And why should this be so little heeded, (if it's really believed) unless Because it is so cheaply, and so commonly to be had? were the Sun to be seen but once or twice in the Year, he would be much more considered than now he is;
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it being the commonness of his Shining which makes him pass over our heads so unregarded. And as it is with the Works, so is it too with the Word of God.
it being the commonness of his Shining which makes him pass over our Heads so unregarded. And as it is with the Works, so is it too with the Word of God.
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For in the Infancy of the Church, before printing was invented, what care and cost were men at, to write out Copies of the Gospel? and in what honour was it had,
For in the Infancy of the Church, before printing was invented, what care and cost were men At, to write out Copies of the Gospel? and in what honour was it had,
when but newly to be had in the Vulgar Tongues? whereas now that it is grown both cheap, and common, it is commonly as Pearl cast out to Swine. Many sit not at ease, whilst the Priest is in the reading of Psalms and Chapters; and many loyter without the Church, until they are very well assur'd the Preacher is going into the Pulpit; not at all laying to heart, (what yet they cannot but assent to,
when but newly to be had in the vulgar Tongues? whereas now that it is grown both cheap, and Common, it is commonly as Pearl cast out to Swine. Many fit not At ease, while the Priest is in the reading of Psalms and Chapters; and many loiter without the Church, until they Are very well assured the Preacher is going into the Pulpit; not At all laying to heart, (what yet they cannot but assent to,
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if ever it enters into their Heads whilst their Heads are Christian,) that the chiefest part of God's Service hath been performed in the Pew. For the most powerfull words of Men can but edifie at the best,
if ever it enters into their Heads while their Heads Are Christian,) that the chiefest part of God's Service hath been performed in the Pew. For the most powerful words of Men can but edify At the best,
whereas the pure word of God is apt to sanctifie and cleanse us, Joh. 17. 17. and as S. Peter once said to the Jewish Sanedrim, we ought to obey God rather than Man. So in this Case also, we ought to hear God rather than Men.
whereas the pure word of God is apt to sanctify and cleanse us, John 17. 17. and as S. Peter once said to the Jewish Sanhedrin, we ought to obey God rather than Man. So in this Case also, we ought to hear God rather than Men.
Now the Lesson which is read out of the Law and the Prophets is the very word of God which he hath spoken by his Servants. And so the Lesson out of the Gospel is the very word of God which he hath spoken by his Son. Whereas the customary Discourse which we call a Sermon, though it is profitable, and pious, and therefore worthy of all acceptance; yet 'tis of human Contrivance and Composition, if it is not all taken, word for word, out of the Scripture; and if it is, it is no more,
Now the lesson which is read out of the Law and the prophets is the very word of God which he hath spoken by his Servants. And so the lesson out of the Gospel is the very word of God which he hath spoken by his Son. Whereas the customary Discourse which we call a Sermon, though it is profitable, and pious, and Therefore worthy of all acceptance; yet it's of human Contrivance and Composition, if it is not all taken, word for word, out of the Scripture; and if it is, it is no more,
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wherein we are often entertain'd with accurate Essays, and Harangues, with florid Discourses, and Declamations, which have a very strong savour of Art, and Diligence, and are deservedly applauded for Wit, and Learning; but are so far from being drawn from the VVell of Life, so far from being wholly made, or mostly deduced out of Scripture, as to have hardly any Tincture or Rellish of it.
wherein we Are often entertained with accurate Essays, and Harangues, with florid Discourses, and Declamations, which have a very strong savour of Art, and Diligence, and Are deservedly applauded for Wit, and Learning; but Are so Far from being drawn from the Well of Life, so Far from being wholly made, or mostly deduced out of Scripture, as to have hardly any Tincture or Relish of it.
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As if their Authors were afraid, with Cardinal Bembus and other Romanists, (who are complain'd of and accus'd by Dominicus Nanus Mirabellius, ) to fully and flatten their Elocution with the Oracles of God. As if they had the same opinion touching the Language of the Pulpit, with the Prophane Cardinal Hosius touching the wellfare of the Church, when he said it had been better if no Gospel had been written.
As if their Authors were afraid, with Cardinal Bembus and other Romanists, (who Are complained of and accused by Dominicus Nanus Mirabellius,) to Fully and flatten their Elocution with the Oracles of God. As if they had the same opinion touching the Language of the Pulpit, with the Profane Cardinal Hosius touching the welfare of the Church, when he said it had been better if no Gospel had been written.
As if the Scripture had seem'd to Them, what once it did to S. Austin before he was absolutely converted, very unworthy to be compar'd with Cicero's Elegance of Expression.
As if the Scripture had seemed to Them, what once it did to S. Austin before he was absolutely converted, very unworthy to be compared with Cicero's Elegance of Expression.
I wish we might not complain of some, who are call'd to be Preachers of the Gospel, as Laurentius Valla was said to do of Cardinal Sadolet, and Politian, and other Orators of their Age, Gentilem illos Sermonem magis, quàm Ecclesiasticum deamâsse, That they have rather lov'd an Ethnical, than Ecclesiastical way of speaking.
I wish we might not complain of Some, who Are called to be Preachers of the Gospel, as Laurentius Valla was said to do of Cardinal Sadolet, and Politian, and other Orators of their Age, Gentilem Illos Sermonem magis, quàm Ecclesiasticum deamâsse, That they have rather loved an Ethnical, than Ecclesiastical Way of speaking.
And yet if in a zealous Enmity to such affected Idolizers of human Eloquence, the Preacher frames his whole Sermon, word for word, out of the Scripture; what is This but the Recital of so much Scripture as fills an Hour? And then 'tis certainly as regardable,
And yet if in a zealous Enmity to such affected Idolizers of human Eloquence, the Preacher frames his Whole Sermon, word for word, out of the Scripture; what is This but the Recital of so much Scripture as fills an Hour? And then it's Certainly as regardable,
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As that it is too obscure, and immethodical, and contradicting to it self; incohaerent, and unadorn'd, flat, and unaffecting; abounding with things that are either trivial, or impertinent, and also with useless Repetitions. Monsters more prodigious than any Africa can afford us, who acknowledging the Authority and Truth of Scripture, can so blasphemously detract from the Credit of it.
As that it is too Obscure, and immethodical, and contradicting to it self; incoherent, and unadorned, flat, and unaffecting; abounding with things that Are either trivial, or impertinent, and also with useless Repetitions. Monsters more prodigious than any Africa can afford us, who acknowledging the authority and Truth of Scripture, can so blasphemously detract from the Credit of it.
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§ 12. But NONLATINALPHABET, See that ye refuse not him that speaketh, for all the scandalous Aspersions, that either the Wit or the Malice of Men or Devils shall at any time contrive to be cast upon him in his Word.
§ 12. But, See that you refuse not him that speaks, for all the scandalous Aspersions, that either the Wit or the Malice of Men or Devils shall At any time contrive to be cast upon him in his Word.
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The word of God being as sacred when pronounced by the Mouth of the lowest Priest, as when by That of the profoundest and greatest Prelate in the Church.
The word of God being as sacred when pronounced by the Mouth of the lowest Priest, as when by That of the profoundest and greatest Prelate in the Church.
Nay his word being as pure out of a vitious man's Lips, as the Beams of the Sun, when daily reflected from a Dunghill; or as the most uncorrupted and limpid Water, when it is running through a sordid and earthy Channel. As the Blessing of God to Israel was not the worse or the less welcome, for proceeding from the Lips of a cursed Balaam; so his Rebuke sent to Balaam was not the less to be attended,
Nay his word being as pure out of a vicious Man's Lips, as the Beams of the Sun, when daily reflected from a Dunghill; or as the most uncorrupted and limpid Water, when it is running through a sordid and earthy Channel. As the Blessing of God to Israel was not the Worse or the less welcome, for proceeding from the Lips of a cursed balaam; so his Rebuke sent to balaam was not the less to be attended,
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for being spoken by the Mouth of an arrant Ass. Be not therefore as impatient of being spoken to by a Priest of the poorest Talent and Degree, as Nabal was of being spoken to by a persecuted, and destitute, but royal Prophet; nor so impatient of a Reproof from any the meanest of God's Embassadours, as Abner from Ishbosheth, or as Herod from John the Baptist, or as Ahab from Micaiah, who for speaking an unpleasant, but wholsome Truth, was presently clapt up in Prison, and fed with the Bread of Affliction too.
for being spoken by the Mouth of an arrant Ass Be not Therefore as impatient of being spoken to by a Priest of the Poorest Talon and Degree, as Nabal was of being spoken to by a persecuted, and destitute, but royal Prophet; nor so impatient of a Reproof from any the Meanest of God's ambassadors, as Abner from Ishbosheth, or as Herod from John the Baptist, or as Ahab from Micaiah, who for speaking an unpleasant, but wholesome Truth, was presently clapped up in Prison, and fed with the Bred of Affliction too.
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Entertain not the vilest of all Christ's Messengers, as the Pharisees and the Rulers did Christ Himself, when they did NONLATINALPHABET, deride and scoff at him for the despicable Garb of his Appearance. But be as civil to him at least,
Entertain not the Vilest of all Christ's Messengers, as the Pharisees and the Rulers did christ Himself, when they did, deride and scoff At him for the despicable Garb of his Appearance. But be as civil to him At least,
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as ye would that your Equals should be to You; and even because ye are unwilling to have your Messages refus'd, for being sent by the basest of all your Servants, therefore See that ye refuse not him that speaketh, for the meanness of the Person by whom he speaks.
as you would that your Equals should be to You; and even Because you Are unwilling to have your Messages refused, for being sent by the Basest of all your Servants, Therefore See that you refuse not him that speaks, for the meanness of the Person by whom he speaks.
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For what is Plainness, but Perspicuity? and of all those Virtues which are required in an Orator, Perspicuity and Pertinence are worthily reckon'd amongst the chief. So far forth as the Scriptures contein a Covenant, and a Law, the one of Works, and the other of Faith, (That delivered by Moses, and This by Christ, ) there is nothing more becomes the State and Majesty of its Author, than to communicate with his People in greatest Plainness. Or is the Gospel very destitute of what the world calls Wit and Eloquence? call to mind that God the Father hath sent it to us by God the Son; and pay an humble Veneration to what is spoken, for the honour you bear unto Him that speaks. And since his words are the words of Eternal Life, (that is, the words of Direction by our Conformity to which we shall live for ever, ) of what a barbarous ingratitude shall we be judged to be guilty,
For what is Plainness, but Perspicuity? and of all those Virtues which Are required in an Orator, Perspicuity and Pertinence Are worthily reckoned among the chief. So Far forth as the Scriptures contain a Covenant, and a Law, the one of Works, and the other of Faith, (That Delivered by Moses, and This by christ,) there is nothing more becomes the State and Majesty of its Author, than to communicate with his People in greatest Plainness. Or is the Gospel very destitute of what the world calls Wit and Eloquence? call to mind that God the Father hath sent it to us by God the Son; and pay an humble Veneration to what is spoken, for the honour you bear unto Him that speaks. And since his words Are the words of Eternal Life, (that is, the words of Direction by our Conformity to which we shall live for ever,) of what a barbarous ingratitude shall we be judged to be guilty,
There are some such NONLATINALPHABET, things so difficult and hard to be understood, as that the Ignorant and unstable (who are arrogant, and proud, as well as empty, ) do many times wrest them to their Damnation.
There Are Some such, things so difficult and hard to be understood, as that the Ignorant and unstable (who Are arrogant, and proud, as well as empty,) do many times wrest them to their Damnation.
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For what were this but to find fault with the sublimity of the matter? and implicitly to complain, that there is strong meat for men of the ripest Age, as well as Milk for those Babes who are unskilfull in the word of righteousness? It were to quarrel with the Scripture for having any thing in it whereby to exercise our Diligence, and crown our Search, to make us sensible of our weakness, and to excite our Admiration. Besides, it ought to be consider'd, that as there are Mysteries in the Scripture,
For what were this but to find fault with the sublimity of the matter? and implicitly to complain, that there is strong meat for men of the Ripest Age, as well as Milk for those Babes who Are unskilful in the word of righteousness? It were to quarrel with the Scripture for having any thing in it whereby to exercise our Diligence, and crown our Search, to make us sensible of our weakness, and to excite our Admiration. Beside, it ought to be considered, that as there Are Mysteres in the Scripture,
As things lock'd up from low and vulgar Apprehensions, so there are also special men to whom is committed the Key of Knowledge. The Priest's Lips are to preserve it, and the People are to seek it flowing out in expositions from his Orthodox mouth. 'Tis fit the Scripture should be plain, and mysterious too;
As things locked up from low and Vulgar Apprehensions, so there Are also special men to whom is committed the Key of Knowledge. The Priest's Lips Are to preserve it, and the People Are to seek it flowing out in expositions from his Orthodox Mouth. It's fit the Scripture should be plain, and mysterious too;
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And yet if nothing were mysterious, its over great Familiarity would make it liable to contempt. Whereas the due consideration of both together will discover to us the Ʋse and the End of Sermons.
And yet if nothing were mysterious, its over great Familiarity would make it liable to contempt. Whereas the due consideration of both together will discover to us the Ʋse and the End of Sermons.
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For though it is not perhaps the pleasant'st, yet it may seem to be the best, because the profitablest Preaching in all the World, onely to read, and expound, and apply the Scripture;
For though it is not perhaps the Pleasantest, yet it may seem to be the best, Because the profitablest Preaching in all the World, only to read, and expound, and apply the Scripture;
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For this were just as extravagant, as if a man should disesteem and depretiate the worth of the New Jerusalem, because the very Foundations of the wall of the City were adorn'd with all manner of pretious Stones;
For this were just as extravagant, as if a man should disesteem and depretiate the worth of the New Jerusalem, Because the very Foundations of the wall of the city were adorned with all manner of precious Stones;
and so cheap was pure Gold, that the street of the City was nothing else. To slight the means of Salvation for being commonly to be had, is just as if a Nice person should die with Thirst, rather than quench it with common VVater. Or as if a proud person should scorn his life, for depending upon so cheap and so common an Element as the Air. There is nothing more destructive and dishonourable to men,
and so cheap was pure Gold, that the street of the city was nothing Else. To slight the means of Salvation for being commonly to be had, is just as if a Nicaenae person should die with Thirst, rather than quench it with Common VVater. Or as if a proud person should scorn his life, for depending upon so cheap and so Common an Element as the Air. There is nothing more destructive and dishonourable to men,
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than their Itching after things that are rare and novel. This was one of those Crimes wherewith God upbraided his People Israel, That forsaking him the old and the living Fountain, they had hewn unto themselves such broken Cisterns, as had nothing but newness to recommend them.
than their Itching After things that Are rare and novel. This was one of those Crimes wherewith God upbraided his People Israel, That forsaking him the old and the living Fountain, they had hewn unto themselves such broken Cisterns, as had nothing but newness to recommend them.
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And therefore such Men and Women are very sharply to be rebuk'd, (as S. Paul chargeth Timothy in the very same Case,) who not enduring sound Doctrine, for being old, do turn aside unto Fables, for being new; and still are heaping up Teachers, not to work upon their Hearts, but to gratifie their delicate and prurient Ears. Choosing rather to quench their Thirst out of every new Ditch, than to satisfie themselves with the Antient Springs. And therefore if ye do not think, that the Antient of days is the less to be valued for being antient, to wit, the Lamb slain from the Foundations of the world;
And Therefore such Men and Women Are very sharply to be rebuked, (as S. Paul charges Timothy in the very same Case,) who not enduring found Doctrine, for being old, do turn aside unto Fables, for being new; and still Are heaping up Teachers, not to work upon their Hearts, but to gratify their delicate and prurient Ears. Choosing rather to quench their Thirst out of every new Ditch, than to satisfy themselves with the Ancient Springs. And Therefore if you do not think, that the Ancient of days is the less to be valued for being ancient, to wit, the Lamb slave from the Foundations of the world;
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or that the Waters of Life eternal do lose their Virtue with their credit by being cheap, by being easily to be had, without Money, and without Price;
or that the Waters of Life Eternal do loose their Virtue with their credit by being cheap, by being Easily to be had, without Money, and without Price;
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§ 16. Last of all do not refuse him in case his words shall sometimes seem to be incoherent, immethodical, contradicting to themselves, unaffecting, or impertinent, or clog'd with useless Repetitions. For first at most they can but seem to be such and such,
§ 16. Last of all do not refuse him in case his words shall sometime seem to be incoherent, immethodical, contradicting to themselves, unaffecting, or impertinent, or clogged with useless Repetitions. For First At most they can but seem to be such and such,
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as the Sun does onely seem to be deform'd in an Eclipse, and no bigger than a Bushel in his Meridian; Next, they cannot so much as seem so to labour with Defects,
as the Sun does only seem to be deformed in an Eclipse, and no bigger than a Bushel in his Meridian; Next, they cannot so much as seem so to labour with Defects,
unless it be through our Defects of Ʋnderstanding, or of Humility, of competent Industry, or Art, sufficient Time to converse with, or Patience to consides the things we read.
unless it be through our Defects of Ʋnderstanding, or of Humility, of competent Industry, or Art, sufficient Time to converse with, or Patience to consides the things we read.
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§ 17. In a word, as we desire that we may never be refused by God Almighty, when at any time we shall speak, or cry to Him in our Distress, whether by Prayers, or Tears, from a Gallows, or from a Rack, perhaps out of a Prison, perhaps out of a Pest-house, out of the Belly of a Leviathan, or (which at least is as terrible) out of the Bowels of a sinking and dying Ship, (for we know not what end may await us all;) I say,
§ 17. In a word, as we desire that we may never be refused by God Almighty, when At any time we shall speak, or cry to Him in our Distress, whither by Prayers, or Tears, from a Gallows, or from a Rack, perhaps out of a Prison, perhaps out of a Pesthouse, out of the Belly of a Leviathan, or (which At least is as terrible) out of the Bowels of a sinking and dying Ship, (for we know not what end may await us all;) I say,
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as ever we hope to be heard our selves, when in any kind of Exigence we speak to God, let us at least give God the hearing, when in any kind of Dialect he speaks to Ʋs. Be it by his Son, or by his Servants, be it by Precept, or by Example, by Life, or Doctrine, by Exhortations, or Admonitions, by Promises, or Threats, by his Prophet, or by his Rod, by Words, or Blows. And be it by whatsoever Instrument the Blows of God are laid on; by War, Pestilence, Fire, or Famine. The first of which is now consuming our valiant Country-men abroad; The second (you know) hath been devouring far and wide here at home; The third hath lately laid waste the goodliest Empory in the world, by having us'd our Great City, as once the Cities of the Plain: And unless our Repentance or change of Life, shall cry as loud in God's Ears as our Sins have done, we know not how soon we may feel the Fourth. Less than which I cannot say to the most considering Congregation;
as ever we hope to be herd our selves, when in any kind of Exigence we speak to God, let us At least give God the hearing, when in any kind of Dialect he speaks to Ʋs. Be it by his Son, or by his Servants, be it by Precept, or by Exampl, by Life, or Doctrine, by Exhortations, or Admonitions, by Promises, or Treats, by his Prophet, or by his Rod, by Words, or Blows. And be it by whatsoever Instrument the Blows of God Are laid on; by War, Pestilence, Fire, or Famine. The First of which is now consuming our valiant Countrymen abroad; The second (you know) hath been devouring Far and wide Here At home; The third hath lately laid waste the Goodliest Empory in the world, by having used our Great city, as once the Cities of the Plain: And unless our Repentance or change of Life, shall cry as loud in God's Ears as our Sins have done, we know not how soon we may feel the Fourth. Less than which I cannot say to the most considering Congregation;
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Committing therefore what I have said to due and serious Consideration, I shut up all with That Prayer which is the fittest to compleat and conclude the Sermon:
Committing Therefore what I have said to due and serious Consideration, I shut up all with That Prayer which is the Fittest to complete and conclude the Sermon:
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apud Prudentium ad Valentin. Si Romanae Religiones regna praestant, nunquam retro Judaea regnásset, Despectrix communium istarum Divinitatum. Tertull. Apol. c. 26. p. 57.
apud Prudentium ad Valentine. Si Romanae Religiones regna praestant, Never retro Judaea regnásset, Despectrix communium istarum Divinitatum. Tertul Apollinarian c. 26. p. 57.
Note that NONLATINALPHABET placed after NONLATINALPHABET may well signifie Schisms, because the word is so taken Rom. 16. 17. and because Schisms are a kind of Ecclesiastical Seditions.
Note that placed After may well signify Schisms, Because the word is so taken Rom. 16. 17. and Because Schisms Are a kind of Ecclesiastical Seditions.
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Etsi tales occisi in Confessione nominis fuerint, Macula ista nec sanguine abluitur; Inexpiabilis culpa Discordiae, nec passione purgatur. Cyprian. de unit. Eccl. 1 Cor. 13. 1, 2 3.
Though tales occisi in Confessi Nominis fuerint, Macula ista nec sanguine abluitur; Inexpiabilis culpa Discordiae, nec passion purgatur. Cyprian. de unit. Ecclesiastes 1 Cor. 13. 1, 2 3.
Non primis verbis respondet ad ea de quibus fuerat interrogatus; sed illud primum admonet, quod inprimis fuerat observandum, nè imposturis hominum abducamur à fide. Clarius in locum.
Non Primis verbis Respondet ad ea de quibus fuerat interrogatus; sed illud primum Admonet, quod inprimis fuerat observandum, nè imposturis hominum abducamur à fide. Clarius in locum.
A Claudio Cas. honoratus, à multis quasi Deus glorificatus esse dicitur. Docuit se esse qui inter Judaeos quasi Filius apparuerit, in Samaria quasi Pater descenderit, & in reliquis gentibus quasi Sp. Sanctus adventaverit. Helenam primam ejus NONLATINALPHABET fuisse dixit, & generâsse Angelos & Potestates per quas Mundum hunc factum esse ait. Iren. l. 1. c. 20.
A Claudio Case. honoratus, à multis quasi Deus glorificatus esse dicitur. Doctrine se esse qui inter Judeans quasi Filius apparuerit, in Samaria quasi Pater descenderit, & in reliquis gentibus quasi Spa Sanctus adventaverit. Helenam primam His Fuisse dixit, & generâsse Angels & Potestates per quas Mundum hunc factum esse ait. Iren l. 1. c. 20.
Beatum illum, qui non vidit mala Patriae quae parant duo genera hominum, Jesuitae NONLATINALPHABET, & NONLATINALPHABET. Deus misereatur Ecclesiae suae. Casaub. Epist. 116. Confer etiam Thuani l. 54. A D. 1572. cum ejusdem l. 17. A. D. 1556. & l. 18. A. D. 1557.
Beatum Ilum, qui non vidit mala Patriae Quae parant duo genera hominum, Jesuitae, &. Deus misereatur Ecclesiae suae. Casaubon Epistle 116. Confer etiam Thuani l. 54. A D. 1572. cum ejusdem l. 17. A. D. 1556. & l. 18. A. D. 1557.
Thesis propugnanda in Aulâ Collegii Claromontani, die 12. Decembris A. D. 1661. See the plea of Monsieur Talon Advocat General against This Thesis, in the New Haeresie of Jesuitism, p. 242, 243. and of the same Book, p. 3. & 4.
Thesis propugnanda in Aulâ Collegii Claromontani, die 12. Decembris A. D. 1661. See the plea of Monsieur Talon Advocate General against This Thesis, in the New Heresy of Jesuitism, p. 242, 243. and of the same Book, p. 3. & 4.
Ab exemplo & simili tot sunt experimenta fallaciarum, quòt hominum capita: dum quilibet assequi vult quemlibet, dum exemplo dicit se vivere talium, quos approbat Ecclesia & canonizat, &c. Gerson Tract. 8. de custodiâ Angelorum partitio 3. super Magnificat.
Ab exemplo & simili tot sunt experimenta fallaciarum, quòt hominum capita: dum Quilibet Assequi vult quemlibet, dum exemplo dicit se vivere talium, quos Approbat Ecclesia & canonizat, etc. Gerson Tract. 8. de custodiâ Angels partitio 3. super Magnificat.
Manichaeus electos suos, quos inter animas Platonis in coelestibus collecat, dicit omni carere peccato, nec si velint, peccare posse. Hieron. ad Ctesiph. adversus Pelag. Tom. 2. p. 252.
Manichaeus electos suos, quos inter animas Plato's in coelestibus collecat, dicit omni career Peccato, nec si velint, Peccare posse. Hieron. and Ctesiphon. Adversus Pelagius Tom. 2. p. 252.
Ecclesia Romana multa hodie observat ceu NONLATINALPHABET necessaria, quae vetus Ecclesia vix nôrat, certè non ita usurpabat, tanquam planè essent Necessaria. Is. Casaub. Epist. 710. p. 912.
Ecclesia Roman Multa hodie Observation ceu necessaria, Quae Vetus Ecclesia vix nôrat, certè non ita usurpabat, tanquam planè essent Necessaria. Is. Casaubon Epistle 710. p. 912.
Atrociùs sub sancti nominis Professione peccatur. Salv. de Providen. c. 7. Magis damnabilis est malitia, quam Titulus bonitatis accusat; & reatus impii est pium Nomen. Id. c. 11.
Atrociùs sub sancti Nominis Profession peccatur. Salvation de Providence. c. 7. Magis damnabilis est malitia, quam Titulus bonitatis accusat; & Rheatus Impious est pium Nome. Id. c. 11.
Sunt deinde Media, quae quidem nec bona esse noscuntur, nec mala, possunt tamen indifferenter & benè pariter & malè vel prohiberi, vel juberi, sed malè nullatenus in his à Subditis obediri. Bernard. in Epist. 7. ad Adam Monachum. p. 1394.
Sunt Deinde Media, Quae quidem nec Bona esse noscuntur, nec mala, possunt tamen indifferenter & benè pariter & malè vel prohiberi, vel juberi, sed malè At no time in his à Subditis obediri. Bernard. in Epistle 7. and Adam Monachum. p. 1394.
Cum foeminâ semper esse, & non cognoscere foeminam, nonne plus est quàm mortuum suscitare? Quod minus est non potes, & quod majus est vis credam tibi? D. Bernard. Super Cantica Serm. 65. p. 760.
Cum foeminâ semper esse, & non cognoscere foeminam, nonne plus est quàm mortuum suscitare? Quod minus est non potes, & quod Majus est vis Creed tibi? D. Bernard. Super Cantica Sermon 65. p. 760.
Nec res est dubia quam narro: quia penè tanti in eâ testes sunt, quanti ejusdem loci Habitatores. Quandam Sanctimonialem secum permisit habitare, certus de suâ ejus { que } continentiâ, Andreas Fundanae Civitatis Episcopus. Mox de suo habitaculo non solùm eandem Dei Famulam, sed omnem quoque foeminam illine expulit. Greg. Mag. Dialog. l. 3. c. 7. fol. 29.
Nec Rest est Dubia quam narro: quia penè tanti in eâ testes sunt, quanti ejusdem loci Habitatores. Quandam Sanctimonialem secum permisit habitare, Certus de suâ His { que } continentiâ, Andrew Fundanae Civitatis Episcopus. Mox de Sue habitaculo non solùm eandem Dei Famulam, sed omnem quoque foeminam illine expulit. Greg. Mag. Dialogue. l. 3. c. 7. fol. 29.
Laur. Surius T. 1. Die 13. Febr. — Misit Angelos Deus ad Tutelam cultumque Generis Humani. — Illos cum hominibus commorantes Diabolus paulatim ad vitia pel lexit, & mulierum congressibus inquinavit. Tum in Coelum ob Peccata non recepti ceciderunt in Terram. Sic eos Diabolus NONLATINALPHABET ex Angelis Dei, suos fecit satellites ac Ministros. Lact. l. 2. c. 15. p. 65.
Laur Surius T. 1. Die 13. February — Misit Angels Deus ad Tutelam cultumque Generis Humani. — Illos cum hominibus commorantes Diabolus Gradually ad Vices pel lexit, & mulierum congressibus inquinavit. Tum in Coelum ob Peccata non recepti ceciderunt in Terram. Sic eos Diabolus ex Angels Dei, suos fecit satellites ac Ministros. Lactantius l. 2. c. 15. p. 65.
Ex tempore Ordinationis acceptae Presbyteram suam ut sororem diligens, sed quasi Hostem cavens, ad se propiùs accedere nunquam sinebat — Et ab eà sibi communionem funditùs Familiaritatis absciderat. &c. Greg. Mag. Dial. l. 4. c. 11. fol. 37.
Ex tempore Ordinationis acceptae Presbyteram suam ut sororem Diligens, sed quasi Hostem cavens, ad se propiùs accedere Never sinebat — Et ab eà sibi communionem funditùs Familiaritatis absciderat. etc. Greg. Mag. Dial. l. 4. c. 11. fol. 37.
Puellae vel Christo reservatae amore captus est, & sauciatus Magnus ille Cyprianus. Ʋnde? & quomodo? tangunt oculorum faces etiam intangibilia. Nec solum captus est, sed & sollicitavit — Liberanda de locis periculosis Navis, ne inter Secpulos frangatur. Eruenda velociter de incendio Sarcina, priusquam flammis supervenientibus concremetur. Nemo diu tutus, Periculo Proximus. Espensaeus ubi supra pag. 900.
Girls vel Christ reservatae amore Captus est, & sauciatus Magnus Isle Cyprian. Ʋnde? & quomodo? tangunt oculorum faces etiam intangibilia. Nec solum Captus est, sed & sollicitavit — Liberanda de locis periculosis Navis, ne inter Secpulos frangatur. Eruenda Velociter de Incendio Sarcina, priusquam flammis supervenientibus concremetur. Nemo Diu tutus, Periculo Proximus. Esparza ubi supra page. 900.
Anima, Dei insignita Imagine, decorata Similitudine, desponsata Fide dotata Spiritu, redempta Sanguine, de putata cum Angelis, capar Beatitudinis, haeres Bonitatis, Rationis particeps, quid tibi cum Carne unde ista pateris? Bernard. de Animâ. c. 3. p. 1051.
Anima, Dei insignita Imagine, decorata Similitude, desponsata Fide dotata Spiritu, redempta Sanguine, de putata cum Angels, capar Beatitudinis, haeres Bonitatis, Rationis particeps, quid tibi cum Flesh unde ista pateris? Bernard. de Animâ. c. 3. p. 1051.
Liquidò colligere debemus, quiasi Deus Sapientia, Anima autem Justi Sedes sapientiae, dum Coelum dicitur Sedes Dei, Anima Justi ergo est Coelum. Greg. Mag. in Evang. Homil. 38. l. 2. p. 133, 134. Vide etiam Bernard. super Cantica, Serm. 27. p. 646.
Liquidò colligere debemus, quiasi Deus Sapientia, Anima autem Justi Sedes sapientiae, dum Coelum dicitur Sedes Dei, Anima Justi ergo est Coelum. Greg. Mag. in Evangelist Homily 38. l. 2. p. 133, 134. Vide etiam Bernard. super Cantica, Sermon 27. p. 646.
Quicquid humano asperctui subjicitur, Templum ejus vocavit qui solâ mente conspicitur, ut qui haec veneratur ut Templa, cultum tamen maximum debeat Conditori; sciatque quisquis in usum Templi hujus indacitur, ritu sibi vivendum Sacerdotis. Macrobius.
Quicquid Human asperctui subjicitur, Templum His vocavit qui sola mente conspicitur, ut qui haec veneratur ut Templa, cultum tamen maximum debeat Conditori; sciatque quisquis in usum Templi hujus indacitur, ritu sibi vivendum Sacerdote. Macrobius.
Cùm attendi ad illam Scripturam, visa est mihi indigna quam Tullianae Dignitati compararem. Tumor enim meus refugiebat modum ejus, &c. Augustin. Confess. l. 3. c. 5. p. 60.
Cùm attendi ad Illam Scripturam, visa est mihi indigna quam tullianae Dignity compararem. Tumor enim meus refugiebat modum His, etc. Augustin. Confess. l. 3. c. 5. p. 60.
Intendi animum in Scripturas sanctas ut viderem quales essent. Et ecce video Rem non compertam superbis, neque nudatam Pueris, sed incessu humilem, successu excelsam, & velatam mysteriis, & non eram ego talis ut intrare possem, aut inclinare Cervicem ad ejus gressus. Augustin. in Confess. l. 3. c. 5. p. 60.
Intendi animum in Scripturas sanctas ut viderem quales essent. Et ecce video Remembering non compertam superbis, neque nudatam Pueris, sed incessu humilem, successu excelsam, & velatam mysteriis, & non eram ego Talis ut intrare possem, Or inclinare Cervicem ad His gressus. Augustin. in Confess. l. 3. c. 5. p. 60.
