Unum necessarium: or, Christ's justification of Mary's choice and of his servants wrongfully accused: containing a resolution of many weighty cases of conscience. Viz. Indifferent things, obedience to the higher powers, &c. With some reflections on Popery, and a brief account of the many cruelties committed by the Papists. By Richard Baxter.
HAving long ago published some Sermons on the One thing needful, in a Treatise called, A Saint or a Bruit, I find by more experience than I had then, that it is more necessary to say something on the former part of the Text than I thought it was:
HAving long ago published Some Sermons on the One thing needful, in a Treatise called, A Saint or a Bruit, I find by more experience than I had then, that it is more necessary to say something on the former part of the Text than I Thought it was:
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I then lived among poor labouring honest People, who had indeed some temptations from outward wants, but little from wealth and superfluities, nor had leisure to waste time upon so many trifles,
I then lived among poor labouring honest People, who had indeed Some temptations from outward Wants, but little from wealth and superfluities, nor had leisure to waste time upon so many trifles,
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It is here very considerable, 1. That the Author of this Reproof, was one who was not to be suspected to mistake through ignorance or want of love to Martha: And though he lived in a low manner, and not as the rich, yet it was not because he wanted such things, that he blameth the minding of unnecessary things. For he was Lord of all; and for our sakes he became poor, yet suffered as rich men that are supposed to be usually the greatest sinners.
It is Here very considerable, 1. That the Author of this Reproof, was one who was not to be suspected to mistake through ignorance or want of love to Martha: And though he lived in a low manner, and not as the rich, yet it was not Because he wanted such things, that he blameth the minding of unnecessary things. For he was Lord of all; and for our sakes he became poor, yet suffered as rich men that Are supposed to be usually the greatest Sinners.
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4. The matter which she is reproved for, is partly positive expressed (being carefull and troubled about many things,) and partly implyed as privative; not preferring the one thing needfull at that time so much as she should have done:
4. The matter which she is reproved for, is partly positive expressed (being careful and troubled about many things,) and partly employed as privative; not preferring the one thing needful At that time so much as she should have done:
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Which implyeth, 1. That the many things were needless, or less needful things. 2. That they took up both her unseasonable time, and the cares of her mind, unto her trouble.
Which Implies, 1. That the many things were needless, or less needful things. 2. That they took up both her unseasonable time, and the Cares of her mind, unto her trouble.
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That Care and Trouble about many needless or less needful things, hindering them from the due minding of the one thing needfull, is a sin which Christ reproved in Martha,
That Care and Trouble about many needless or less needful things, hindering them from the due minding of the one thing needful, is a since which christ reproved in Martha,
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Let us consider what Martha 's sin in particular was. II. Whether we are not like to be more guilty of the like. III. In what kind this sin is usually committed. IV. What are the excuses for it. V. What is the evil of it, which deserveth such Reproof. VI. What use we should make of Christs Reproof.
Let us Consider what Martha is since in particular was. II Whither we Are not like to be more guilty of the like. III. In what kind this since is usually committed. IV. What Are the excuses for it. V. What is the evil of it, which deserveth such Reproof. VI. What use we should make of Christ Reproof.
which shewed that she had less Appetite than Mary to the Holy Doctrine of Christ, that could easilyer be without it. 2. And that she over-valued the lower part, his bodily entertainment.
which showed that she had less Appetite than Marry to the Holy Doctrine of christ, that could easilyer be without it. 2. And that she overvalued the lower part, his bodily entertainment.
1. How much of most mens thoughts and time, is taken up with the needless cares to grow richer, and be better provided in the world? from one end of the year to the other,
1. How much of most men's thoughts and time, is taken up with the needless Cares to grow Richer, and be better provided in the world? from one end of the year to the other,
when they should spend those thoughts in caring for their Duty, and trusting the Love and Faithfulness of God? And no other care will avoid their suffering.
when they should spend those thoughts in caring for their Duty, and trusting the Love and Faithfulness of God? And no other care will avoid their suffering.
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3. How much needless, yea and bruitish thoughts and works, have many to please and gratifie their Appetites? What a base and yet costly service have they that serve a greedy throat, and a beastly fantasie?
3. How much needless, yea and brutish thoughts and works, have many to please and gratify their Appetites? What a base and yet costly service have they that serve a greedy throat, and a beastly fantasy?
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and when the Cup is absent, they are sinning in their imaginations and desires, and are contriving how the next meal or day to gratifie their Appetites again:
and when the Cup is absent, they Are sinning in their Imaginations and Desires, and Are contriving how the next meal or day to gratify their Appetites again:
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I speak not of the reeling befooled Drunkard, or the spewing Glutton, but of them whose Care is for Throat and Belly, that make a great matter of the pleasing or displeasing of their Appetites,
I speak not of the reeling befooled Drunkard, or the spewing Glutton, but of them whose Care is for Throat and Belly, that make a great matter of the pleasing or displeasing of their Appetites,
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and when they asked Flesh, its said, They asked Meat for their Lusts, Psal. 78. That is, For their meer Appetites, without necessity, for life or health:
and when they asked Flesh, its said, They asked Meat for their Lustiest, Psalm 78. That is, For their mere Appetites, without necessity, for life or health:
but how much further do most go now, exceeding even the Princes or great men in Israel in the matter and manner of their dyet, (as I believe the most in England do) and yet never blame or suspect themselves!
but how much further do most go now, exceeding even the Princes or great men in Israel in the matter and manner of their diet, (as I believe the most in England do) and yet never blame or suspect themselves!
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Turks can forbear Wine at Mahomets Command, and the Rechabites because their Father bid them; and if the Physician forbid Strong drink or Wine to the Sick, they can forbear;
Turks can forbear Wine At Mahomets Command, and the Rechabites Because their Father bid them; and if the physician forbid Strong drink or Wine to the Sick, they can forbear;
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4. How much also of many vain Peoples thoughts and care is spent about needless Ornaments of Apparel? Do we need any other Proof than the opening of our eyes in the Streets,
4. How much also of many vain Peoples thoughts and care is spent about needless Ornament of Apparel? Do we need any other Proof than the opening of our eyes in the Streets,
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In my short time, the Garb of England is so changed, that but fifty years ago, men would have gazed at such as painted Indians or outlandish Strangers,
In my short time, the Garb of England is so changed, that but fifty Years ago, men would have gazed At such as painted Indians or outlandish Strangers,
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how few for to avoid this, would avoid the most gawdy and effeminate, or ruffianly fashion of Cloaths or Hair? And instead of receiving Reproof from such Quakers, they are hardened the more,
how few for to avoid this, would avoid the most Gaudy and effeminate, or ruffianly fashion of Clothes or Hair? And instead of receiving Reproof from such Quakers, they Are hardened the more,
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I am loth to name those gawds with which especially the Female Sex do openly shew their Vanity, which tell all beholders what needless trifles take up much of their time, and cost, and care:
I am loath to name those gauds with which especially the Female Sex do openly show their Vanity, which tell all beholders what needless trifles take up much of their time, and cost, and care:
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5. How many needless things take up the rich, about their Houses, Furniture, Retinue and Entertainments? especially those that are most Proud, and most Curious and Vain.
5. How many needless things take up the rich, about their Houses, Furniture, Retinue and Entertainments? especially those that Are most Proud, and most Curious and Vain.
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Not to be accounted Careless or Ʋncleanly by others of the like Vanity, seemeth excuse enough for a multitude of needless Curiosities: To find poor People work doth pass for an excuse,
Not to be accounted Careless or Ʋncleanly by Others of the like Vanity, seems excuse enough for a multitude of needless Curiosities: To find poor People work does pass for an excuse,
10. And in this City it is not a little time that is taken up with needless Sports and Recreations: I will not honour the Gamesters trade with so soft a Name as Needless Work; Nor the Play-houses, nor the houses of excess and lust:
10. And in this city it is not a little time that is taken up with needless Sports and Recreations: I will not honour the Gamesters trade with so soft a Name as Needless Work; Nor the Play-houses, nor the houses of excess and lust:
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yet Vanity and Needlesness should be enough to make men, that believe another World and the shortness of this Life, to abhor them, and better spend their time.
yet Vanity and Needlessness should be enough to make men, that believe Another World and the shortness of this Life, to abhor them, and better spend their time.
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That which fits us best for our necessary works and duty, preserving by motion the health of the body, or refreshing the weary Spirits of hard Students.
That which fits us best for our necessary works and duty, preserving by motion the health of the body, or refreshing the weary Spirits of hard Students.
he concludeth all with an honest and Christian like Treatise, De Vanitate Scientiarum, commending the Study and Practice of Gods Word as the only true Wisdom:
he Concludeth all with an honest and Christian like Treatise, De Vanitate Scientiarum, commending the Study and Practice of God's Word as the only true Wisdom:
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And though I have marveled at the Carthage Council, which forbad the reading of Heathens Books, I never wondered that mens Excess herein should be rebuked,
And though I have marveled At the Carthage Council, which forbade the reading of heathens Books, I never wondered that men's Excess herein should be rebuked,
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But he is a Learned man indeed who rightly applyeth them to that use, and separateth the needfull from the needless part, the certain from the uncertain, truth from falshood and presumptuous Conceits;
But he is a Learned man indeed who rightly Applieth them to that use, and separateth the needful from the needless part, the certain from the uncertain, truth from falsehood and presumptuous Conceits;
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how can it be needfull to you? you will say, Are there not some things Indifferent and lawfull, which are no duties? Ans. 1. There are natural things which are not moral; (either Virtue or Vice) as your Health or Sickness,
how can it be needful to you? you will say, are there not Some things Indifferent and lawful, which Are no duties? Ans. 1. There Are natural things which Are not moral; (either Virtue or Vice) as your Health or Sickness,
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which of two equal things, in meat, drink, Apparel, &c. I shall take, (not choose;) when it is needfull that I do one, but it's perfectly indifferent which:
which of two equal things, in meat, drink, Apparel, etc. I shall take, (not choose;) when it is needful that I do one, but it's perfectly indifferent which:
Qu. 8. How do they relish with you when you think of Death and Judgment? Are they a comfortable part of your Preparation? Had you rather then review and answer for your time spent in these, than in greater things?
Qu. 8. How do they relish with you when you think of Death and Judgement? are they a comfortable part of your Preparation? Had you rather then review and answer for your time spent in these, than in greater things?
1. I do not number all our thoughts, care and labour for our Bodies, Children or others, about things needfull and convenient, to be these needless things.
1. I do not number all our thoughts, care and labour for our Bodies, Children or Others, about things needful and convenient, to be these needless things.
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IV. What are the common excuses of this Sin? Obj. 1. Some say, that it is but few Persons, at least not all, that are fitted for, and called to great employments;
IV. What Are the Common excuses of this since? Object 1. some say, that it is but few Persons, At least not all, that Are fitted for, and called to great employments;
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and if his Master live idly, and spend his time in Gaming, Plays, or other vanity, can he excuse it by pleading a greater incapacity than his Servant had? A Mason, a Carpenter, a Tailor, a Sweep-chimney, do that which is needfull to be done;
and if his Master live idly, and spend his time in Gaming, Plays, or other vanity, can he excuse it by pleading a greater incapacity than his Servant had? A Mason, a Carpenter, a Tailor, a Sweep-chimney, do that which is needful to be done;
and will you not amend, because you were bred in sin? can you bear the doom of the unprofitable, slothful Servant, Math. 25? Or will it excuse you because you have been slothfull from your youth? Obj. 3. God doth not require toil and labour from those that are rich, and need it not.
and will you not amend, Because you were bred in since? can you bear the doom of the unprofitable, slothful Servant, Math. 25? Or will it excuse you Because you have been slothful from your youth? Object 3. God does not require toil and labour from those that Are rich, and need it not.
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and all men, especially Divines and Lawyers, and such like grave men, who are themselves taken up with greater matters, are incompetent Judges of the affairs of Women, their Cloaths, their Furniture, their Expences and their Imployments,
and all men, especially Divines and Lawyers, and such like grave men, who Are themselves taken up with greater matters, Are incompetent Judges of the affairs of Women, their Clothes, their Furniture, their Expenses and their Employments,
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Ans. 1. To preferr little things before greater, and thus to imploy our selves, is a wilfull debasing of our Souls, which should be exercised about that which is answerable to the dignity of their natures;
Ans. 1. To prefer little things before greater, and thus to employ our selves, is a wilful debasing of our Souls, which should be exercised about that which is answerable to the dignity of their nature's;
you have his Word and Will • … o know, which you are yet much un• … cquainted with. 2. Do you know what it is to get, keep, use and strengthen a lively belief of the Word of God,
you have his Word and Will • … oh know, which you Are yet much un• … cquainted with. 2. Do you know what it is to get, keep, use and strengthen a lively belief of the Word of God,
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and the unseen World? 3. Do you know what it is to get assurance that God is your reconciled Father, that Christ and Salvation are yours? that you are truly sanctified,
and the unseen World? 3. Do you know what it is to get assurance that God is your reconciled Father, that christ and Salvation Are yours? that you Are truly sanctified,
and using them for that which they are made for? 10. And do you know what the spiritual, sincere and constant use of all Gods Worship is, Word, Prayer, Sacraments, & c? 11. Do you know what it is to renew Repentance for our renewed sins? 12. And to keep down all Pride,
and using them for that which they Are made for? 10. And do you know what the spiritual, sincere and constant use of all God's Worship is, Word, Prayer, Sacraments, & c? 11. Do you know what it is to renew Repentance for our renewed Sins? 12. And to keep down all Pride,
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to do as much good to all mens Souls and Bodies as you can? 14. And what it is to discharge all the duties of your several relations, to all your superiours, inferiours and equals? 15. And what it is to find out the corruptions and deceitfulness of your own hearts,
to do as much good to all men's Souls and Bodies as you can? 14. And what it is to discharge all the duties of your several relations, to all your superiors, inferiors and equals? 15. And what it is to find out the corruptions and deceitfulness of your own hearts,
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and to escape or overcome them? 17. And what it is to obey all the motions of Gods Spirit? 18. And to use all our daily Mercies well? 19. And to bear Afflictions patiently and profitably? 20. And to be above the love of this body and life,
and to escape or overcome them? 17. And what it is to obey all the motions of God's Spirit? 18. And to use all our daily mercies well? 19. And to bear Afflictions patiently and profitably? 20. And to be above the love of this body and life,
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and ready to dye? 21. And to live in the joy and comfort which beseemeth the Children of God, the members of Christ that wait in hope of endless glory? Do but understand what all,
and ready to die? 21. And to live in the joy and Comfort which beseems the Children of God, the members of christ that wait in hope of endless glory? Do but understand what all,
4. Consider also that Time and Life are very short and very uncertain, and therefore not to be spent on needless things by one that standeth at the door of eternity.
4. Consider also that Time and Life Are very short and very uncertain, and Therefore not to be spent on needless things by one that Stands At the door of eternity.
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I am not now speaking of the time that is spent in direct evil; but little do men know how dangerously they sin in spending too much in things that have some good, and in preferring Conveniencies and small bodily Pleasures and Commodities,
I am not now speaking of the time that is spent in Direct evil; but little do men know how dangerously they sin in spending too much in things that have Some good, and in preferring Conveniences and small bodily Pleasures and Commodities,
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and to attend and serve him? Are not most of your unseasonable Cares and Troubles, about much smaller matters than this? but at the time when greater things should be done,
and to attend and serve him? are not most of your unseasonable Cares and Troubles, about much smaller matters than this? but At the time when greater things should be done,
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And verily we have all so much of this necessary work to do, that leaveth us little room or time to spare for things which most men spend much of their Lives in;
And verily we have all so much of this necessary work to do, that Leaveth us little room or time to spare for things which most men spend much of their Lives in;
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He that had Money to lay out for his ransome, or for his life or necessary livelyhood, would spend little on small matters, 'till he were sure he had enough to spare.
He that had Money to lay out for his ransom, or for his life or necessary livelihood, would spend little on small matters, till he were sure he had enough to spare.
and then consider whether you have room and time for all or any of those diverting trifles which are the chiefest care and business of the unbelieving carnal world.
and then Consider whither you have room and time for all or any of those diverting trifles which Are the chiefest care and business of the unbelieving carnal world.
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so your over-business about your Ornaments, Dresses, Complements, Rooms, and many such trifles, doth tell others (whether you will know it your selves or not) that you have both Childish understandings (and worse because you are at age) that set too much by little things,
so your over-business about your Ornament, Dresses, Compliments, Rooms, and many such trifles, does tell Others (whither you will know it your selves or not) that you have both Childish understandings (and Worse Because you Are At age) that Set too much by little things,
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If your Father, or Child, or Husband, or Wife, were on their Death-bed or going to Execution, would not all be ashamed of you, that should hear you talk to them about Cards,
If your Father, or Child, or Husband, or Wife, were on their Deathbed or going to Execution, would not all be ashamed of you, that should hear you talk to them about Cards,
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Yea, if you were taken up your selves about your own Ornaments, Dressings, Curiosities, and troublesome Triflings, who would not say that you were disgracefully senceless of your own and your dying Friends Condition? O Promise not your selves more time than God hath promised you:
Yea, if you were taken up your selves about your own Ornament, Dressings, Curiosities, and troublesome Triflings, who would not say that you were disgracefully senseless of your own and your dying Friends Condition? O Promise not your selves more time than God hath promised you:
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and the greatest Pleasures of a carnal transitory Life, you will in the Everlasting review, be confounded and tormented in remembring your self-abasing folly.
and the greatest Pleasures of a carnal transitory Life, you will in the Everlasting review, be confounded and tormented in remembering your self-abasing folly.
and Vanities, and Plays, and Complements, though decency, and cleanliness, and handsomeness, and avoiding contempt and reproach be vainly pretended for them.
and Vanities, and Plays, and Compliments, though decency, and cleanliness, and handsomeness, and avoiding contempt and reproach be vainly pretended for them.
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and Solomons Mother, a Queen, and he the wisest King by her teaching, describeth the Virtuous Woman to be one that worketh willingly with her hands on Wooll and Flax, that riseth before day to look to her houshold,
and Solomons Mother, a Queen, and he the Wisest King by her teaching, Describeth the Virtuous Woman to be one that works willingly with her hands on Wool and Flax, that Riseth before day to look to her household,
or in Idleness, or Plays, or Gaming, or in Childish neatifying their Bodies, or such like? was St. Peter of your mind when he wrote to Christian Women, 1 Pet. 3. 3. That their adorning be not outward, of Plaiting the Hair,
or in Idleness, or Plays, or Gaming, or in Childish neatify their Bodies, or such like? was Saint Peter of your mind when he wrote to Christian Women, 1 Pet. 3. 3. That their adorning be not outward, of Plaiting the Hair,
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But though they that are gorgeouslly cloathed then dwelt in Kings houses, do you but read the 31. Chapter of the Proverbs, and take there the Counsel and Pattern of a Queen and King,
But though they that Are gorgeouslly clothed then dwelled in Kings houses, do you but read the 31. Chapter of the Proverbs, and take there the Counsel and Pattern of a Queen and King,
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And you that are so regardful of the thoughts and eyes of men, and whose Pride maketh so great a matter of your reputation, that all about you be sightly and lyable to no contempt,
And you that Are so regardful of the thoughts and eyes of men, and whose Pride makes so great a matter of your reputation, that all about you be sightly and liable to no contempt,
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why do you not most regard your reputation with the wisest and the best: St. Peter before told you what are the precious Ornaments in the sight of God:
why do you not most regard your reputation with the Wisest and the best: Saint Peter before told you what Are the precious Ornament in the sighed of God:
for Children or Bedlams to look on and admire? None but such as your selves do think ever the better of you for all your costly or troublesome curiosities;
for Children or Bedlams to look on and admire? None but such as your selves do think ever the better of you for all your costly or troublesome curiosities;
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And seeing common reason tells you, that a mans dignity or baseness lyeth in the dignity or baseness of the things which he mindeth, hopeth for and seeketh,
And seeing Common reason tells you, that a men dignity or baseness lies in the dignity or baseness of the things which he minds, Hopes for and seeks,
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Your Plowman, your Baker, your Brewer, your Cook, yea your Chimney-sweeper live upon more useful employments, than some rich-vain-curious-idle persons.
Your Plowman, your Baker, your Brewer, your Cook, yea your Chimney-sweeper live upon more useful employments, than Some rich-vain-curious-idle Persons.
When common reason might tell them that all this that I speak is for them, even for their Honour, their Commodity, their Conscience, and their Salvation.
When Common reason might tell them that all this that I speak is for them, even for their Honour, their Commodity, their Conscience, and their Salvation.
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Should I perswade one that selleth Pins and Points, or the Scavingers that carry out Dust and Dung, to become Merchants that trade for Gold and enriching Merchandize, few of them would be so sottish as to think I speak against them, to their dishonour or their loss.
Should I persuade one that Selleth Pins and Points, or the Scavengers that carry out Dust and Dung, to become Merchant's that trade for Gold and enriching Merchandise, few of them would be so sottish as to think I speak against them, to their dishonour or their loss.
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and have somewhat more instead of Heaven, than sick brained Childish Women, that have no better in exchange than things and businesses which I am ashamed to name.
and have somewhat more instead of Heaven, than sick brained Childish Women, that have no better in exchange than things and businesses which I am ashamed to name.
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and were our life and time devoted to these high and noble Ends, were our waking and sleeping, our eating and drinking, our health and sickness, our labours,
and were our life and time devoted to these high and noble Ends, were our waking and sleeping, our eating and drinking, our health and sickness, our labours,
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They that are stedfast and unmoveable, alwaies abounding in the work of the Lord, do find their labour not in vain, 1 Cor. 15. 58. The same House, Goods, Money, Food, Rayment, Time,
They that Are steadfast and Unmovable, always abounding in the work of the Lord, do find their labour not in vain, 1 Cor. 15. 58. The same House, Goods, Money, Food, Raiment, Time,
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and Talk spent, and Thoughts spent upon Shadow and Ceremony; Servants are imployed too often also in wasting their time, to serve their Masters Fancies in meer Shadow and Ceremony: You can see and hear but little that is better,
and Talk spent, and Thoughts spent upon Shadow and Ceremony; Servants Are employed too often also in wasting their time, to serve their Masters Fancies in mere Shadow and Ceremony: You can see and hear but little that is better,
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This their way is their folly, and yet their posterity approve their sayings, Psal. 49. 11, 12, 13. And still others rise up that tread in their unhallowed steps;
This their Way is their folly, and yet their posterity approve their sayings, Psalm 49. 11, 12, 13. And still Others rise up that tread in their unhallowed steps;
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2. Those things are culpably needless, which are but to serve a desire or humour, which we have no need to please; if the Lust or Fancie be vain, the Means that serve it can be no better;
2. Those things Are culpably needless, which Are but to serve a desire or humour, which we have no need to please; if the Lust or Fancy be vain, the Means that serve it can be no better;
Men say, We delight in this or that, in curiosity, in costly or time-wasting sports, or such as profit not their bodily health, in gawdy dresses or such like;
Men say, We delight in this or that, in curiosity, in costly or Time-wasting sports, or such as profit not their bodily health, in Gaudy Dresses or such like;
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and why may we not gratifie our delight? why it is supposed to be a needless unprofitable delight, proceeding from a vain Fancy, which should rather be cured than pleased.
and why may we not gratify our delight? why it is supposed to be a needless unprofitable delight, proceeding from a vain Fancy, which should rather be cured than pleased.
Make no provision for the flesh, to satisfie the lust thereof, Rom. 13. 13, 14. To mind the things of the flesh, is enmity to God, and to the minding of spiritual things, Rom. 8. 6, 7. Unnecessary sensual delights corrupt the Soul,
Make no provision for the Flesh, to satisfy the lust thereof, Rom. 13. 13, 14. To mind the things of the Flesh, is enmity to God, and to the minding of spiritual things, Rom. 8. 6, 7. Unnecessary sensual delights corrupt the Soul,
and important business which they have for all their thoughts and time, even the regard of their end and all the means, the duties of their spiritual and temporal Callings,
and important business which they have for all their thoughts and time, even the regard of their end and all the means, the duties of their spiritual and temporal Callings,
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Some of them, as Stage-Playes, Cards and Dice, (though Instances may be devised in which it is possible to use them lawfully) are so ordinarily used sinfully, and so seldom well;
some of them, as Stageplays, Cards and Dice, (though Instances may be devised in which it is possible to use them lawfully) Are so ordinarily used sinfully, and so seldom well;
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though the Person might get more Money by it. 3. And they that will use such a Trade without Sin, must necessarily be so careful in distinguishing of Customers,
though the Person might get more Money by it. 3. And they that will use such a Trade without since, must necessarily be so careful in distinguishing of Customers,
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In this case their Errour will not justifie their Neglect• … Persons of Honour and Dignity may lawfully go much further in employing their Servants in Dressings,
In this case their Error will not justify their Neglect• … Persons of Honour and Dignity may lawfully go much further in employing their Servants in Dressings,
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5. Therefore in such Cases, though it be lawful for a Servant to do many needless things (not forbidden him by God) when commanded, it is unlawful to choose such a Service, in which he shall be so employed, to spend his time in Vanity, to satisfie a Ruler's Pride and Humour,
5. Therefore in such Cases, though it be lawful for a Servant to do many needless things (not forbidden him by God) when commanded, it is unlawful to choose such a Service, in which he shall be so employed, to spend his time in Vanity, to satisfy a Ruler's Pride and Humour,
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in this case they are not idle, or needless, or unlawful, but a Duty; which voluntarily chosen, would be a Sin. Obj. By this you will make it a Duty to obey Papal Commands of idle Ceremonies,
in this case they Are not idle, or needless, or unlawful, but a Duty; which voluntarily chosen, would be a Sin. Object By this you will make it a Duty to obey Papal Commands of idle Ceremonies,
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even a universal humane Ecclesiastical Monarchy (or Aristocracy, as the Conciliar Party hold) and therefore we owe them no Obedience even in lawful things,
even a universal humane Ecclesiastical Monarchy (or Aristocracy, as the Conciliar Party hold) and Therefore we owe them no obedience even in lawful things,
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Should Men be uncertain whether Rebellion, Schism, Fornication, Perjury or Lying be Sin, they may not therefore do it, though it were commanded them;
Should Men be uncertain whither Rebellion, Schism, Fornication, Perjury or Lying be since, they may not Therefore do it, though it were commanded them;
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or do such a vain Action, or wear such a vain Habit (not forbidden us by God) or else you shall be silenced, banished, imprisoned ] it ceaseth to be vain in the User,
or do such a vain Actium, or wear such a vain Habit (not forbidden us by God) or Else you shall be silenced, banished, imprisoned ] it ceases to be vain in the User,
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Qu. 3. May the Husband and Master bear with sinful Vanities in his Wife and Servants, in his House? Seeing he is the Ruler, is it not his Sin to tolerate them?
Qu. 3. May the Husband and Master bear with sinful Vanities in his Wife and Servants, in his House? Seeing he is the Ruler, is it not his since to tolerate them?
Ans. 1. It is undoubtedly his Sin to consent, or not to remedy it, if he can do it by lawful means. 2. It oft falls out that not only needless Toyes and Vanities,
Ans. 1. It is undoubtedly his since to consent, or not to remedy it, if he can do it by lawful means. 2. It oft falls out that not only needless Toys and Vanities,
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For what a Man cannot do by lawful means, and without doing more hurt than good, it must be said, that he cannot do it at all. And so much as a Man may lawfully give to purchase his own Peace and Quietness,
For what a Man cannot do by lawful means, and without doing more hurt than good, it must be said, that he cannot do it At all. And so much as a Man may lawfully give to purchase his own Peace and Quietness,
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If it be true, some Men have need to know it. 2. It's possible that some Rates of Expence or Suffering, may be greater than the preventing of the Wives Calamity and its Consequents are worth;
If it be true, Some Men have need to know it. 2. It's possible that Some Rates of Expense or Suffering, may be greater than the preventing of the Wives Calamity and its Consequents Are worth;
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Ans. Consenting to any Sin, is sin, and so is doing that by promoting or tolerating, which signifieth Consent; but not to hinder that which we cannot hinder by lawful means, and without doing greater hurt than good, is no Consenting, or sinful Toleration.
Ans. Consenting to any since, is since, and so is doing that by promoting or tolerating, which signifies Consent; but not to hinder that which we cannot hinder by lawful means, and without doing greater hurt than good, is no Consenting, or sinful Toleration.
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It is no Sin to bear with the greatest Sin in the World which we cannot remedy, much less with humane common frailties, in which all mortal men must bear with one another,
It is no since to bear with the greatest since in the World which we cannot remedy, much less with humane Common frailties, in which all Mortal men must bear with one Another,
And this Objection mindeth me humbly but earnestly (though almost hopelesly) to desire all Governours to take notice, that the Pastoral Government of Christs Church (being exercised under him, who calleth it his Spouse and Body) is very like the Government of a Husband over his Wife, which must be done by no means inconsistent with Love and Conjugal offices and Communion to the last. And therefore if men must bear with so many and great offences and inconveniences,
And this Objection minds me humbly but earnestly (though almost hopelessly) to desire all Governors to take notice, that the Pastoral Government of Christ Church (being exercised under him, who calls it his Spouse and Body) is very like the Government of a Husband over his Wife, which must be done by no means inconsistent with Love and Conjugal Offices and Communion to the last. And Therefore if men must bear with so many and great offences and inconveniences,
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yea and sufferings in and from a Wife for their houshold peace and quietness, let them consider whether for Church-Peace much evil is not to be endured when it cannot be lawfully hindered.
yea and sufferings in and from a Wife for their household peace and quietness, let them Consider whither for Church peace much evil is not to be endured when it cannot be lawfully hindered.
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while we agree in all things necessary to Salvation and the common peace, how much diversity of sence, and consequently of practice, must be endured in the numerous difficulties of Religion, by them that know the way of Peace:
while we agree in all things necessary to Salvation and the Common peace, how much diversity of sense, and consequently of practice, must be endured in the numerous difficulties of Religion, by them that know the Way of Peace:
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and what differing apprehensions and actions must there be born by Conjugal Love, might have better taught them how far to bear with differing opinions and practices in Religion, instead of their unchristian, inhumane Laws and Practices, of burning, exterminating,
and what differing apprehensions and actions must there be born by Conjugal Love, might have better taught them how Far to bear with differing opinions and practices in Religion, instead of their unchristian, inhumane Laws and Practices, of burning, exterminating,
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The Case may be resolved by the same Rules before given. 1. All Learning and Studies which are not worth the cost and labour. 2. All that do but serve that vain desire of Knowledge, which first tempted Eve to Sin. 3. Much more all that which is but to serve mens sinful Pride and worldly designs;
The Case may be resolved by the same Rules before given. 1. All Learning and Studies which Are not worth the cost and labour. 2. All that do but serve that vain desire of Knowledge, which First tempted Eve to Sin. 3. Much more all that which is but to serve men's sinful Pride and worldly designs;
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And it were well with many Students if their Learning (or Science falsly so called, saith Paul) became not more plentiful and dangerous matter of Pride and self-deceit,
And it were well with many Students if their Learning (or Science falsely so called, Says Paul) became not more plentiful and dangerous matter of Pride and self-deceit,
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for the prudence of Achitophel, or the Learning of Aristotle, and hath not Wisdom to live to God, to resist temptation, to escape damning sin, and to save his Soul:
for the prudence of Ahithophel, or the Learning of Aristotle, and hath not Wisdom to live to God, to resist temptation, to escape damning since, and to save his Soul:
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For, 1. That which is true to one, is true to another; and that which is best to one, as a common duty, is best to another: and it is natural to us to desire that our Friends should know what we know, and choose that common good which we choose, and avoid the errour,
For, 1. That which is true to one, is true to Another; and that which is best to one, as a Common duty, is best to Another: and it is natural to us to desire that our Friends should know what we know, and choose that Common good which we choose, and avoid the error,
And our Love to our Friends will make us desire that they may be happy by choosing what is best: And the Love of our selves maketh men desire that others may be of their Mind and way: As God first loveth himself, and next that which is most like himself, so naturally doth a selfish man:
And our Love to our Friends will make us desire that they may be happy by choosing what is best: And the Love of our selves makes men desire that Others may be of their Mind and Way: As God First loves himself, and next that which is most like himself, so naturally does a selfish man:
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Though a holy man as such first loveth God, and then that which is likest God; yet when he erreth, he thinketh that to be like God which is not. And then even the Love of God also will be abused to the promoting of errour,
Though a holy man as such First loves God, and then that which is likest God; yet when he erreth, he Thinketh that to be like God which is not. And then even the Love of God also will be abused to the promoting of error,
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No doubt but Martha 's Love to Christ himself was abused by her errour, to censure her Sister that did not serve him in the way that she thought then most necessary.
No doubt but Martha is Love to christ himself was abused by her error, to censure her Sister that did not serve him in the Way that she Thought then most necessary.
2. And when several things are contrary or inconsistent, the over valuing of the one, must needs cause the undervaluing and rejecting of the other; the weighing down of one end of the ballance will lift up the other:
2. And when several things Are contrary or inconsistent, the over valuing of the one, must needs cause the undervaluing and rejecting of the other; the weighing down of one end of the balance will lift up the other:
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so they that over-value unnecessary things, will naturally grow into a greater disesteem of things truly necessary; contrary things cannot be both at once preferred (in the same respect) when unnecessary things seem necessary, inconsistent necessary things will seem unnecessary.
so they that overvalue unnecessary things, will naturally grow into a greater disesteem of things truly necessary; contrary things cannot be both At once preferred (in the same respect) when unnecessary things seem necessary, inconsistent necessary things will seem unnecessary.
1. Mark any that grow more in loving and caring for Ʋnnecessary, Worldly, Fleshly things, and you shall find that they grow more indifferent to Prayer, and to all holy exercises that employ the mind;
1. Mark any that grow more in loving and caring for Ʋnnecessary, Worldly, Fleshly things, and you shall find that they grow more indifferent to Prayer, and to all holy exercises that employ the mind;
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Mark them that over-mind their Ornaments, their Conveniencies, their Appetites or their Worldly gain, and you shall see how heartless and dead they grow towards God, and Holiness, and Heaven;
Mark them that over-mind their Ornament, their Conveniences, their Appetites or their Worldly gain, and you shall see how heartless and dead they grow towards God, and Holiness, and Heaven;
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and spiritual things lose all their sweetness, when fleshly Pleasures and Hopes grow too sweet. 2. And you shall see that such Persons do judge accordingly of others:
and spiritual things loose all their sweetness, when fleshly Pleasures and Hope's grow too sweet. 2. And you shall see that such Persons do judge accordingly of Others:
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when we wonder what they can find in an empty world to take up all their thoughts and hearts, their talk, labour and time, they wonder what we find in Religion to take up ours;
when we wonder what they can find in an empty world to take up all their thoughts and hearts, their talk, labour and time, they wonder what we find in Religion to take up ours;
as we say to them, what needs all this adoe for Vanity? cannot you have Food and a Grave without this over-much care and trouble? so they say to us, [ What needs all this adoe in Religion, cannot a man be saved without so much violence and stir? is God so ill natured that no less will please him? Thus God must be thought to be like them, Psal. 50. and to leave his holiness when they leave theirs, (or never had it) and to grow indifferent and reconcileable to sin when once they love it.
as we say to them, what needs all this ado for Vanity? cannot you have Food and a Grave without this overmuch care and trouble? so they say to us, [ What needs all this ado in Religion, cannot a man be saved without so much violence and stir? is God so ill natured that no less will please him? Thus God must be Thought to be like them, Psalm 50. and to leave his holiness when they leave theirs, (or never had it) and to grow indifferent and reconcilable to sin when once they love it.
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And when serious Godliness is thus rejected by themselves, it first seemeth in others to be but a needless honest Superstition, the effect of a weak Judgment,
And when serious Godliness is thus rejected by themselves, it First seems in Others to be but a needless honest Superstition, the Effect of a weak Judgement,
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And from thence many grow to think it evil; and from thence to think it the most insufferable evil, and to take serious Conscience of our duty to God to be the greatest rebel against Kings, and the greatest troubler of the Land, the greatest Schismatick, and the most dangerous Enemy, and most intollerable Plague; and so they proceed to hellish malignity and cruel Persecution:
And from thence many grow to think it evil; and from thence to think it the most insufferable evil, and to take serious Conscience of our duty to God to be the greatest rebel against Kings, and the greatest troubler of the Land, the greatest Schismatic, and the most dangerous Enemy, and most intolerable Plague; and so they proceed to hellish malignity and cruel Persecution:
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3. And alas, not only the history of thirteen hundred years, but the notice of our own age hath told us, that even in the Churches the same Cause hath produced the same Effect, when many needless and troublesome things are overvalued and thought necessary; Mary is accused,
3. And alas, not only the history of thirteen hundred Years, but the notice of our own age hath told us, that even in the Churches the same Cause hath produced the same Effect, when many needless and troublesome things Are overvalued and Thought necessary; Marry is accused,
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In the Church of Rome where things first called indifferent have been preferred, true Knowledge, explicite Faith, spiritual Worship, and a holy Life, are taken to be necessary only to some few Votaries, or Saints that are to be Canonized as wonders,
In the Church of Room where things First called indifferent have been preferred, true Knowledge, explicit Faith, spiritual Worship, and a holy Life, Are taken to be necessary only to Some few Votaries, or Saints that Are to be Canonized as wonders,
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Ceremony is become the Substance of too many mens Religion, and an Image and Shadow of Faith and Godliness, Justice and Charity hath taken place of Life and Substance. Too many Churches are filled with Statues and Carkasses instead of real Saints:
Ceremony is become the Substance of too many men's Religion, and an Image and Shadow of Faith and Godliness, justice and Charity hath taken place of Life and Substance. Too many Churches Are filled with Statues and Carcases instead of real Saints:
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The Letter which is for the signification of the sence, is first taken up as enough without it, and then turned as an enemy against it; and the oft repeated names of Jesus, and Mary, and Saints are used,
The letter which is for the signification of the sense, is First taken up as enough without it, and then turned as an enemy against it; and the oft repeated names of jesus, and Marry, and Saints Are used,
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Do but call them Hereticks, Waldenses, Albigenses, Lutherans, Zuinglians, Calvinists, Hugonots, Bigots, Lollards, Whigs, Puritans, and then Conscience is as loose and free to hate, revile, imprison, silence or murder them,
Do but call them Heretics, Waldenses, Albigenses, Lutherans, Zwinglians, Calvinists, Huguenots, Bigots, Lollards, Whigs, Puritans, and then Conscience is as lose and free to hate, revile, imprison, silence or murder them,
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Paul doth foretell that in the last daies some shall be haters of those that are good, and NONLATINALPHABET, Devils, which we translate false Accusers, and yet have a form of Godliness, while they deny the Power.
Paul does foretell that in the last days Some shall be haters of those that Are good, and, Devils, which we translate false Accusers, and yet have a from of Godliness, while they deny the Power.
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and you presently deserve to be painted with the Picture of Devils, and after the torment of the Inquisition to be Cursed from Christ, and Burned to Ashes;
and you presently deserve to be painted with the Picture of Devils, and After the torment of the Inquisition to be Cursed from christ, and Burned to Ashes;
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and all because the Pastors refused to conform to a Book compiled by the Emperour's Command, by a few self-conceited Bishops, pretending to be moderate Reconcilers, obtruding divers of the Romish Formalities as the means of the Peace and Concord of the Churches.
and all Because the Pastors refused to conform to a Book compiled by the Emperor's Command, by a few self-conceited Bishops, pretending to be moderate Reconcilers, obtruding diverse of the Romish Formalities as the means of the Peace and Concord of the Churches.
As the Ruines of Troy long told Spectators what a War for one Helena, a beautiful Whore did cost that part of the World, (which became the Subjects of the famous Poems of divers Ages;) even so the Ruines of the Eastern Churches, sometime the most great and famous in the World,
As the Ruins of Troy long told Spectators what a War for one Helena, a beautiful Whore did cost that part of the World, (which became the Subject's of the famous Poems of diverse Ages;) even so the Ruins of the Eastern Churches, sometime the most great and famous in the World,
and about ambiguous words, who it was that spake wiselyest, and who should make the words of other Mens Creeds and Professions; (for the Trade of making Litturgies which whole Nations or Provinces must be confined to, was not set up till after that of making Creeds:) In a word, Church-Wars; 1. About the Jurisdiction of Prelates; especially,
and about ambiguous words, who it was that spoke wiselyest, and who should make the words of other Men's Creeds and Professions; (for the Trade of making Litturgies which Whole nations or Provinces must be confined to, was not Set up till After that of making Creeds:) In a word, Church-Wars; 1. About the Jurisdiction of Prelates; especially,
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2. And about hard and doubtful words; 3. And about Images and Ceremonies; have laid East and West in the Condition of Apostasie, Desolation, Shame and Slavery, in which with Amazement we see them at this day.
2. And about hard and doubtful words; 3. And about Images and Ceremonies; have laid East and West in the Condition of Apostasy, Desolation, Shame and Slavery, in which with Amazement we see them At this day.
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and that all their Laws may be obeyed, their Formalities used, and their Words believed? Killing, burning, tormenting, confounding, seem not too dear to accomplish this.
and that all their Laws may be obeyed, their Formalities used, and their Words believed? Killing, burning, tormenting, confounding, seem not too dear to accomplish this.
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I have often, too often heard Preachers themselves, instead of a Sermon, pour out Scorns against those that preached and lived more seriously, strictly and holily than themselves:
I have often, too often herd Preachers themselves, instead of a Sermon, pour out Scorns against those that preached and lived more seriously, strictly and holily than themselves:
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and are these more necessary than Mary 's Choice? Mark what those Persons are saying and doing every day, who think Serious Godliness to be over-doing; and you shall see, that instead of it, some are doing nothing, and some worse than nothing; wasting their short time, deceiving and destroying themselves and others.
and Are these more necessary than Marry is Choice? Mark what those Persons Are saying and doing every day, who think Serious Godliness to be overdoing; and you shall see, that instead of it, Some Are doing nothing, and Some Worse than nothing; wasting their short time, deceiving and destroying themselves and Others.
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and accuse the Innocent, that yet is not against serious Piety it self. Therefore I think meet to annex these two Cautions to the Hearers in this Case. I.
and accuse the Innocent, that yet is not against serious Piety it self. Therefore I think meet to annex these two Cautions to the Hearers in this Case. I.
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as if it had been written against serious diligent Obedience to God, and true proper Righteousness and Wisdom; yet we must know, that it was written by the Holy Ghost, and not in vain.
as if it had been written against serious diligent obedience to God, and true proper Righteousness and Wisdom; yet we must know, that it was written by the Holy Ghost, and not in vain.
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A Pharisaical Superstitious sort of Religion, and Observation of vain Traditions, and a zealous Strictness which God never commanded, is a Righteousness equivocally so called,
A Pharisaical Superstitious sort of Religion, and Observation of vain Traditions, and a zealous Strictness which God never commanded, is a Righteousness equivocally so called,
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As God liketh not a Popish Charity, that killeth or tormenteth Men in love to God and Religion; so neither doth he like those Superstitious Austerities which destroy our own Bodies, and disable us from chearful Thankfulness and Obedience;
As God liketh not a Popish Charity, that kills or torments Men in love to God and Religion; so neither does he like those Superstitious Austerities which destroy our own Bodies, and disable us from cheerful Thankfulness and obedience;
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or blamed for some superstitious strictness, so you must not take every one for malignant or ungodly, who speaketh against such strictness, as either is real superstition, or seemeth so o• … worse to him.
or blamed for Some superstitious strictness, so you must not take every one for malignant or ungodly, who speaks against such strictness, as either is real Superstition, or seems so o• … Worse to him.
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For, 1. If you are guilty of superstition, it is a friendly office to shew you your mistake: 2. And if you are in the right, and another that is in the wrong misaccuseth you, in many Cases his errour may stand with Love to Truth and Holiness in the main:
For, 1. If you Are guilty of Superstition, it is a friendly office to show you your mistake: 2. And if you Are in the right, and Another that is in the wrong misaccuseth you, in many Cases his error may stand with Love to Truth and Holiness in the main:
Every one is not ungodly who misreproach • … s with the Anabaptists for Baptizing • … nfants: Or with the Antinomians as • … etting up the abrogated Law; and so of many others.
Every one is not ungodly who misreproach • … s with the Anabaptists for Baptizing • … nfants: Or with the Antinomians as • … etting up the abrogated Law; and so of many Others.
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And indeed it is usual with malignant enemies of a holy Life, to make themselves a Religion of Formalities, and Imagery and shadows, to quiet their Consciences while they resist the Truth, that it may not seem to be an act of impiety and malignity which they do,
And indeed it is usual with malignant enemies of a holy Life, to make themselves a Religion of Formalities, and Imagery and shadows, to quiet their Consciences while they resist the Truth, that it may not seem to be an act of impiety and malignity which they do,
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or else any formalities, or things indifferent about Religion, lest before you are aware (as Imagery stole away the Hearts of the old Idolaters from God,
or Else any formalities, or things indifferent about Religion, lest before you Are aware (as Imagery stole away the Hearts of the old Idolaters from God,
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The least things that are good are not to be despised: But alas what work is made by preferring little things! The Traditions of their Fathers, their Tithing Mint and Annise, their Washings, their building the Sepulchers of the Prophets, their Domination, Pomp and Ceremonies, did pass with the Pharisees instead of the great things of the Law, and Sacrifice went before Mercy, Truth and Judgment;
The least things that Are good Are not to be despised: But alas what work is made by preferring little things! The Traditions of their Father's, their Tithing Mint and Anise, their Washings, their building the Sepulchers of the prophets, their Domination, Pomp and Ceremonies, did pass with the Pharisees instead of the great things of the Law, and Sacrifice went before Mercy, Truth and Judgement;
Know therefore wherein Gods Kingdom doth consist, Rom. 14. 17, 18. And what and whom God bindeth you to approve, and learn what this meaneth, I will have Mercy and not Sacrifice, that you may not deceive your selves or condemn the guiltless.
Know Therefore wherein God's Kingdom does consist, Rom. 14. 17, 18. And what and whom God binds you to approve, and Learn what this means, I will have Mercy and not Sacrifice, that you may not deceive your selves or condemn the guiltless.
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But whose part doth Christ take, and which of them doth he justifie? The Defendant Mary, and that 1. With a Compassionate reproof of Martha, 2. With the Reason of Mary's Justification, 3. And with a Sentence of Blessing added to her defence: Whence we learn,
But whose part does christ take, and which of them does he justify? The Defendant Marry, and that 1. With a Compassionate reproof of Martha, 2. With the Reason of Mary's Justification, 3. And with a Sentence of Blessing added to her defence: Whence we Learn,
Doct. 2. That when wiser Christians and their better Choice and work, are accused by them that preferred less needful things, Christ will be the Advocate and Judge,
Doct. 2. That when Wiser Christians and their better Choice and work, Are accused by them that preferred less needful things, christ will be the Advocate and Judge,
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not to take his Name in Vain, to worship God in Spirit and in Truth, &c. And it was a higher cause than our own power, which taught us and inclined our Hearts to obey these:
not to take his Name in Vain, to worship God in Spirit and in Truth, etc. And it was a higher cause than our own power, which taught us and inclined our Hearts to obey these:
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and live and dye, to save his People from their Sins, and purifie to himself a peculiar People zealous of good Works, (Tit. 2. 14.) and will he forsake them when they are accused for obeying him? Where shall we meet with a man of any common honesty, that would do thus by his poorest Servant? And shall not the Judge of all the Earth do righteously.
and live and die, to save his People from their Sins, and purify to himself a peculiar People zealous of good Works, (Tit. 2. 14.) and will he forsake them when they Are accused for obeying him? Where shall we meet with a man of any Common honesty, that would do thus by his Poorest Servant? And shall not the Judge of all the Earth do righteously.
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3. Others there be, that because it serveth their Interest or Design, or pleaseth their malignant Minds, do make it part of their business purposely to carry about such Reports,
3. Others there be, that Because it serves their Interest or Design, or Pleases their malignant Minds, do make it part of their business purposely to carry about such Reports,
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do pass false Sentences against the Just, and pronounce them guilty, and persecute and oppress them by their unrighteous Punishments. 7. And yet worse;
do pass false Sentences against the Just, and pronounce them guilty, and persecute and oppress them by their unrighteous Punishments. 7. And yet Worse;
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and the Spirit, he cannot enter into the Kingdom of Heaven, Joh. 3. 6. And, Without Holiness none shall see God, Heb. 12. 14. And, If any man have not the Spirit of Christ, the same is none of his, Rom. 8. 9. 2. Do you accuse godly Men for Singularity, and for differing from others in their Religious Diligence and Zeal? If they differ from the Common Faith of Christians, or single themselves from the Communion of Saints, or from the Love and Concord of Believers;
and the Spirit, he cannot enter into the Kingdom of Heaven, John 3. 6. And, Without Holiness none shall see God, Hebrew 12. 14. And, If any man have not the Spirit of christ, the same is none of his, Rom. 8. 9. 2. Do you accuse godly Men for Singularity, and for differing from Others in their Religious Diligence and Zeal? If they differ from the Common Faith of Christians, or single themselves from the Communion of Saints, or from the Love and Concord of Believers;
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Ye are my Friends, if ye do whatsoever I command you, Joh. 15. 14. If ye keep my Commandments, ye shall abide in my Love, v. 10. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven, Mat. 5. 20. Mat. 5. 47. What do you more than others? He purifieth to himself a peculiar People, zealous of good works, Tit. 2. 14. Lot differed from Sodom, and Noah differed from all the old World.
You Are my Friends, if you do whatsoever I command you, John 15. 14. If you keep my commandments, you shall abide in my Love, v. 10. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven, Mathew 5. 20. Mathew 5. 47. What do you more than Others? He Purifieth to himself a peculiar People, zealous of good works, Tit. 2. 14. Lot differed from Sodom, and Noah differed from all the old World.
How shall they believe without a Preacher? and how shall they preach unless they are sent? Rom. 10. And he that said, He that heareth you, heareth me, and that here justifieth Mary 's Hearing, will justifie all others in the like c•se:
How shall they believe without a Preacher? and how shall they preach unless they Are sent? Rom. 10. And he that said, He that hears you, hears me, and that Here Justifieth Marry is Hearing, will justify all Others in the like c•se:
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4. Is it for much Praying that you accuse Men? Why Christ bid his Disciples Pray alwayes, and not faint, Luk. 18. 1, 2. And, Pray continually, 1 Thes. 5. 17.
4. Is it for much Praying that you accuse Men? Why christ bid his Disciples Pray always, and not faint, Luk. 18. 1, 2. And, Pray continually, 1 Thebes 5. 17.
and reading the Scriptures, that you accuse men? Why it is God that hath said, Deut. 6. 7, 8, 9, 10. and Deut. 11. 18, 19, 20. These Words which I command thee this day, shall be in thy Heart,
and reading the Scriptures, that you accuse men? Why it is God that hath said, Deuteronomy 6. 7, 8, 9, 10. and Deuteronomy 11. 18, 19, 20. These Words which I command thee this day, shall be in thy Heart,
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and when thou walkest by the way, and when thou lyest down, and when thou risest up, &c. An Angel was sent from Heaven unto Cornelius when he was fasting and praying in his House, to signifie Gods acceptance,
and when thou walkest by the Way, and when thou liest down, and when thou risest up, etc. an Angel was sent from Heaven unto Cornelius when he was fasting and praying in his House, to signify God's acceptance,
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6. Is it for scrupling things which others scruple not, and taking that for sin, which others say is none, and so not doing as others do, that you accuse Men?
6. Is it for Scrutining things which Others scruple not, and taking that for since, which Others say is none, and so not doing as Others do, that you accuse Men?
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Indeed Paul, speaking of the knowledge and belief of the Lawfulness of lawful unnecessary things, saith, Hast thou Faith? have it to thy self before God;
Indeed Paul, speaking of the knowledge and belief of the Lawfulness of lawful unnecessary things, Says, Hast thou Faith? have it to thy self before God;
Ye are the Lights of the World, that must not be put under a Bushel, Mat. 5. And, He that gathereth not with us, scattereth abroad, Mat. 12. 30. And, Whoever shall confess me before men, him will I confess before my Father, &c. Mat. 10. 32. And, With the Heart Man believeth unto Righteousness,
You Are the Lights of the World, that must not be put under a Bushel, Mathew 5. And, He that gathereth not with us, Scattereth abroad, Mathew 12. 30. And, Whoever shall confess me before men, him will I confess before my Father, etc. Mathew 10. 32. And, With the Heart Man Believeth unto Righteousness,
While we have opportunity, we must do good to all men, Gal. 6. 10. The slothful Servant that hid his Talent, is condemned to utter darkness, Mat. 25. What do we in the World but to receive good,
While we have opportunity, we must do good to all men, Gal. 6. 10. The slothful Servant that hid his Talon, is condemned to utter darkness, Mathew 25. What do we in the World but to receive good,
8. But perhaps it is their Zeal and Earnestness in Religion that you accuse; and think that they should be, as you call it, more moderate; that is, indifferent and cold.
8. But perhaps it is their Zeal and Earnestness in Religion that you accuse; and think that they should be, as you call it, more moderate; that is, indifferent and cold.
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How hot are all these worldly men, (even Popes and Prelates, that say they believe a better World) against all how wise and holy soever, that are against their worldly Interest!
How hight Are all these worldly men, (even Popes and Prelates, that say they believe a better World) against all how wise and holy soever, that Are against their worldly Interest!
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and live for, that must be thrust behind the door, or done as if we did it not? Is it Heaven and Hell that must be jested with? and Souls that must be ventured for a little wealth or lust,
and live for, that must be thrust behind the door, or done as if we did it not? Is it Heaven and Hell that must be jested with? and Souls that must be ventured for a little wealth or lust,
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or our endless hope cast away for nothing? Idols that have eyes and see not, deserve no better service than the Hypocrites imagery, and stage Religion:
or our endless hope cast away for nothing? Idols that have eyes and see not, deserve no better service than the Hypocrites imagery, and stage Religion:
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3. Must we have as many Religions as Princes have? And must we change our Religion as oft as we change our Countrey? Must a man be a Heathen under Heathens, and a Mahometan under Turks and Persians? and a Papist under Papists, and a Socinian under Socinians? and so on.
3. Must we have as many Religions as Princes have? And must we change our Religion as oft as we change our Country? Must a man be a Heathen under heathens, and a Mahometan under Turks and Persians? and a Papist under Papists, and a Socinian under socinians? and so on.
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and which we must refuse, but by the Word of God, which we must ourselves discern, (using the best helps of Teachers that we can get?) We thank God that we have Rulers that so far own Truth and Righteousness as they do;
and which we must refuse, but by the Word of God, which we must ourselves discern, (using the best helps of Teachers that we can get?) We thank God that we have Rulers that so Far own Truth and Righteousness as they do;
4. Why do you honour the Martyrs, and keep Holy-daies in remembrance of their sufferings, who dyed rather than they would obey man against God, if you think we must alwaies be of the Rulers Religion? Did the three Witnesses so? Dan. 3. or Daniel himself? c. 6. The common case is much like Daniels, Dan. 6. 5. [ We shall not find any occasion against this Daniel,
4. Why do you honour the Martyrs, and keep Holidays in remembrance of their sufferings, who died rather than they would obey man against God, if you think we must always be of the Rulers Religion? Did the three Witnesses so? Dan. 3. or daniel himself? c. 6. The Common case is much like Daniel's, Dan. 6. 5. [ We shall not find any occasion against this daniel,
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and for worshipping God contrary to the Law, and doing contrary to the decrees of Caesar, Act. 18. 13. & 17. 5. Mat. 15. Gods Law is perfect: Mens are not so:
and for worshipping God contrary to the Law, and doing contrary to the decrees of Caesar, Act. 18. 13. & 17. 5. Mathew 15. God's Law is perfect: Men's Are not so:
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Though we cannot our selves attain perfection in understanding or practice, yet we will choose and set before us a perfect Rule, even the perfect Law of the perfect Ruler of the World.
Though we cannot our selves attain perfection in understanding or practice, yet we will choose and Set before us a perfect Rule, even the perfect Law of the perfect Ruler of the World.
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But if the Question be either, Who they are that are herein guilty? or, In whom any Sin is reigning, wilful and unpardoned? here see that you go not beyond proof:
But if the Question be either, Who they Are that Are herein guilty? or, In whom any since is reigning, wilful and unpardoned? Here see that you go not beyond proof:
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2. If it be for Christ's Cause, for Truth or Righteousness, or done in Malice, against Godliness or Faith, Christ taketh it all as done against himself, Mat. 25. For it is not only against his Servants,
2. If it be for Christ's Cause, for Truth or Righteousness, or done in Malice, against Godliness or Faith, christ Takes it all as done against himself, Mathew 25. For it is not only against his Servants,
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He is the Advocate of his Servants, He hath undertaken their Defence, and do you think to overcome him? it is he that justifieth us, (for all that Faith,
He is the Advocate of his Servants, He hath undertaken their Defence, and do you think to overcome him? it is he that Justifieth us, (for all that Faith,
and Zeal, and Holiness, for which we are accused and persecuted by the world) and who then shall condemn us? It is he that is for us, who then is he that will be against us? shall we not be more than Conquerors through him whose power hath conquered for us,
and Zeal, and Holiness, for which we Are accused and persecuted by the world) and who then shall condemn us? It is he that is for us, who then is he that will be against us? shall we not be more than Conquerors through him whose power hath conquered for us,
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and whose victorious Love will not forsake us? Rom. 8. 34, &c. Remember in what a manner he said, Act. 9. Saul, Saul, why persecutest thou me? it is hard for thee to kick against the Pricks:
and whose victorious Love will not forsake us? Rom. 8. 34, etc. remember in what a manner he said, Act. 9. Saul, Saul, why Persecutest thou me? it is hard for thee to kick against the Pricks:
And to him that offendeth one of those little despised ones that believe in him, that it were better for him that a milstone were hanged about his neck,
And to him that offends one of those little despised ones that believe in him, that it were better for him that a millstone were hanged about his neck,
1. Some there are, that when they have by Ignorance, or a stretching Conscience, for worldly interest consented to some sinful practices, are led by that same unhappy interest, to justifie first what they do themselves,
1. some there Are, that when they have by Ignorance, or a stretching Conscience, for worldly Interest consented to Some sinful practices, Are led by that same unhappy Interest, to justify First what they do themselves,
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2. There are some on the contrary, that in ignorance having taken a Duty or a lawful Practice for a Sin, (as Baptizing Infants, Singing David 's Psalms, Praying constantly in Families, Observing the Lords day, Praying oft in the same words, Communicating with some faulty Churches,
2. There Are Some on the contrary, that in ignorance having taken a Duty or a lawful Practice for a since, (as Baptizing Infants, Singing David is Psalms, Praying constantly in Families, Observing the lords day, Praying oft in the same words, Communicating with Some faulty Churches,
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Thus did the Jewish Christians against Peter, Act. 11. 23. They contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them:
Thus did the Jewish Christians against Peter, Act. 11. 23. They contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them:
And after his miraculous Conviction by this censoriousness, they drew him to that Separation which Paul doth blame him for, Gal. 2. 12, 13, 14. and Barnabas and others dissembled with him,
And After his miraculous Conviction by this censoriousness, they drew him to that Separation which Paul does blame him for, Gal. 2. 12, 13, 14. and Barnabas and Others dissembled with him,
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and for a worldly Faction on one side, or a sick-brained, self-conceited Sect on the other side to appropriate the title of the Church or Saints to themselves alone,
and for a worldly Faction on one side, or a sick-brained, self-conceited Sect on the other side to Appropriate the title of the Church or Saints to themselves alone,
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If to accuse falsly one man when his estate only is concerned in it, and that before a single Judicature, be so great a Crime as Scripture maketh it, what is it openly before God and the World, rashly or falsly to accuse whole Churches and Countreys of Christians,
If to accuse falsely one man when his estate only is concerned in it, and that before a single Judicature, be so great a Crime as Scripture makes it, what is it openly before God and the World, rashly or falsely to accuse Whole Churches and Countries' of Christians,
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1. Do not presently justifie your selves, because you love not to be blamed; rash self-justifying may be more hurtful to you, than other mens rash accusing you.
1. Do not presently justify your selves, Because you love not to be blamed; rash Self-justifying may be more hurtful to you, than other men's rash accusing you.
Who knoweth his secret faults? Psal. 19. We must daily Pray, Forgive us our Trespasses! Little do most know how great a number of falshoods are received into the minds of most good Christians in the world,
Who Knoweth his secret Faults? Psalm 19. We must daily Pray, Forgive us our Trespasses! Little do most know how great a number of falsehoods Are received into the minds of most good Christians in the world,
it is no evil that is the object of a sinners will and choice, but a misplaced good, even a lesser good set against or instead of a greater; (as the Creature instead of the Creator,
it is no evil that is the Object of a Sinners will and choice, but a misplaced good, even a lesser good Set against or instead of a greater; (as the Creature instead of the Creator,
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Humanum est errare; how little doth that man know himself, or what man is, who taketh it for an injury to be supposed to have Errours: But to deny necessary saving Verities, or to be unwilling to see our Errors by finding out the Truth,
Humanum est errare; how little does that man know himself, or what man is, who Takes it for an injury to be supposed to have Errors: But to deny necessary Saving Verities, or to be unwilling to see our Errors by finding out the Truth,
It is well that men would do that which God owneth if they knew it; but it is dangerous to say, that he owneth what he abhorreth: To father Falshood on the God of Truth,
It is well that men would do that which God owneth if they knew it; but it is dangerous to say, that he owneth what he abhorreth: To father Falsehood on the God of Truth,
God that would not endure false Fire, Lev. 10. or to be worshipped like an Idol, no nor to have holy things prophaned, will much less endure to be made the Father of Lies and Wickedness.
God that would not endure false Fire, Lev. 10. or to be worshipped like an Idol, not nor to have holy things Profaned, will much less endure to be made the Father of Lies and Wickedness.
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and will you father on God that one thing which he hateth? God tells you that he will not hold him guiltless (that is, he will notably condemn and punish such) as thus prophanely and audaciously take his Name in vain, or use it to patronize a Lie.
and will you father on God that one thing which he hates? God tells you that he will not hold him guiltless (that is, he will notably condemn and Punish such) as thus profanely and audaciously take his Name in vain, or use it to patronise a Lie.
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and expound them with palpable falshood, and deny the Articles of the Christian Faith, about Christs Person, his Intercession, his Coming again, his Laws, his Kingdom, his Judgment,
and expound them with palpable falsehood, and deny the Articles of the Christian Faith, about Christ Person, his Intercession, his Coming again, his Laws, his Kingdom, his Judgement,
O patient God! O sinful Man! O subtle Serpent! O dark unhappy World! O pitiful Professors of Faith, that will be changed or shaken by such hainous Sin,
Oh patient God! Oh sinful Man! O subtle Serpent! O dark unhappy World! Oh pitiful Professors of Faith, that will be changed or shaken by such heinous since,
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If indeed it be Truth and Duty which men accuse you for, even such as Christ in the sacred Scriptures did prescribe, doubt not but he will justifie you against all Accusers;
If indeed it be Truth and Duty which men accuse you for, even such as christ in the sacred Scriptures did prescribe, doubt not but he will justify you against all Accusers;
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and this not of one sort only, but all manner of Evil; as if you were impious against God, uncharitable and unjust towards men, Hereticks against Truth, Schismaticks against Unity, Rebells and disobedient against Authority, and all the rest:
and this not of one sort only, but all manner of Evil; as if you were impious against God, uncharitable and unjust towards men, Heretics against Truth, Schismatics against Unity, Rebels and disobedient against authority, and all the rest:
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but joyful and exceeding glad, because it is for Christ, and he will justifie you, and give you a great Reward in Heaven. Here is a noble work for Faith, to learn and practise this Lesson of Cross-bearing, Hope and Joy.
but joyful and exceeding glad, Because it is for christ, and he will justify you, and give you a great Reward in Heaven. Here is a noble work for Faith, to Learn and practise this lesson of Cross-bearing, Hope and Joy.
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Cannot you stay till the Assizes? Were it not that Slanderers hurt others and themselves, how small a matter were their thoughts and words to you? Will a malignant thought of a dying worm deject you from any real Honour or Felicity? Is it in the power of a lying Tongue,
Cannot you stay till the Assizes? Were it not that Slanderers hurt Others and themselves, how small a matter were their thoughts and words to you? Will a malignant Thought of a dying worm deject you from any real Honour or Felicity? Is it in the power of a lying Tongue,
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and cannot you trust him with your Names? Is God your God, and is not his Approbation enough for you? Is Man nothing to you, who is posting to Dust and Judgment,
and cannot you trust him with your Names? Is God your God, and is not his Approbation enough for you? Is Man nothing to you, who is posting to Dust and Judgement,
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and yet cannot you bear his lying words or thoughts? How will you bear the Cross of Martyrdom, which is to die for well-doing, under the reputation of Malefactors,
and yet cannot you bear his lying words or thoughts? How will you bear the Cross of Martyrdom, which is to die for welldoing, under the reputation of Malefactors,
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What need you more? Is the Controversie whether God or Man should be first obeyed? whether Heaven or Earth, Christ or the Pleasures of Sin should be preferred? whether we should live after the Flesh,
What need you more? Is the Controversy whither God or Man should be First obeyed? whither Heaven or Earth, christ or the Pleasures of since should be preferred? whither we should live After the Flesh,
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Though ambiguity of words make Scripture, as all other Writings, so far difficult as to need some Skill in those words to him that will understand them;
Though ambiguity of words make Scripture, as all other Writings, so Far difficult as to need Some Skill in those words to him that will understand them;
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yet men shall shortly be convinced, that the Light of the World was not invisible, though the Darkness comprehend it not, and that the Wisdom of God hath spoken intelligibly,
yet men shall shortly be convinced, that the Light of the World was not invisible, though the Darkness comprehend it not, and that the Wisdom of God hath spoken intelligibly,
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Ʋse. And here you may see, that it is false Doctrine which some men confidently preach, that There is no such thing as Christs justifying his People against false accusations; As when we tell them, that against the accusation of being finally Impenitent, Ʋnbelievers, Ʋnconverted, Ʋnholy, they must be justified by their own personal Repentance, Faith, Conversion and Holiness, or not at all;
Ʋse. And Here you may see, that it is false Doctrine which Some men confidently preach, that There is no such thing as Christ justifying his People against false accusations; As when we tell them, that against the accusation of being finally Impenitent, Ʋnbelievers, Ʋnconverted, Ʋnholy, they must be justified by their own personal Repentance, Faith, Conversion and Holiness, or not At all;
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and their Faith and Duty, that it may reflect on God himself? Yea, through the remnant of ignorance and Sin, Christs Servants too oft falsly accuse one another,
and their Faith and Duty, that it may reflect on God himself? Yea, through the remnant of ignorance and since, Christ Servants too oft falsely accuse one Another,
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and to justifie his cause, and Servants against all the false accusations that ever were brought against them? and thus to shame all falshood and unrighteousness,
and to justify his cause, and Servants against all the false accusations that ever were brought against them? and thus to shame all falsehood and unrighteousness,
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3. Was it not a false accusation that Satan brought against Job? and did not God very solemnly justifie him against it? Is not Satans Kingdom upheld in the World, by making men in all Nations believe, that Believers are deceived, false Believers, and that Christs Servants are wicked, Hypocrites, the Plagues and Troublers of the Earth? And is there not a day to justifie them against all this?
3. Was it not a false accusation that Satan brought against Job? and did not God very solemnly justify him against it? Is not Satan Kingdom upheld in the World, by making men in all nations believe, that Believers Are deceived, false Believers, and that Christ Servants Are wicked, Hypocrites, the Plagues and Troublers of the Earth? And is there not a day to justify them against all this?
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It is Justification by Plea and Sentence that we are now speaking of: Justification sometime signifieth making us just, and sometime Judging and maintaining us to be just.
It is Justification by Plea and Sentence that we Are now speaking of: Justification sometime signifies making us just, and sometime Judging and maintaining us to be just.
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yet is it true that we shall be justified against even a virtual and possible accusation: And where there is not so much as this, there needeth no Justification by Plea, by Witness, or by Sentence.
yet is it true that we shall be justified against even a virtual and possible accusation: And where there is not so much as this, there needs no Justification by Plea, by Witness, or by Sentence.
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And if we are accused to have been Sinners, it is not to be denyed; If it be said that our Sin deserved death, it must be granted: But if it be said,
And if we Are accused to have been Sinners, it is not to be denied; If it be said that our since deserved death, it must be granted: But if it be said,
Christ doth not only plead his own Righteousness for Mary 's Justification, but justifie her choice of the better part, and decree that it shall not be taken from her. I.
christ does not only plead his own Righteousness for Marry is Justification, but justify her choice of the better part, and Decree that it shall not be taken from her. I.
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Indeed all the good that we have is his own as the giver, though some be also ours as the actors and possessours: And Christ will justifie all that is of himself:
Indeed all the good that we have is his own as the giver, though Some be also ours as the actors and possessors: And christ will justify all that is of himself:
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Yea, he that calleth Eternal Glory, their Reward, and the Crown of Righteousness given by God the righteous Judge, to such as have fought a good fight,
Yea, he that calls Eternal Glory, their Reward, and the Crown of Righteousness given by God the righteous Judge, to such as have fought a good fight,
and will judge all men according to their works, and pronounceth them Blessed that do his Commandments, that they may have right to the Tree of Life, (2 Tim. 4. 8, 9. Heb. 5. 9. Rev. 22. 14, &c.) doth surely so far justifie this personal obedience and righteousness of theirs.
and will judge all men according to their works, and pronounceth them Blessed that do his commandments, that they may have right to the Tree of Life, (2 Tim. 4. 8, 9. Hebrew 5. 9. Rev. 22. 14, etc.) does surely so Far justify this personal Obedience and righteousness of theirs.
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But he justifieth only against false accusations; and not against the charge of culpable imperfection. And do they therefore talk wisely that say, It is no Righteousness, and no Justification,
But he Justifieth only against false accusations; and not against the charge of culpable imperfection. And do they Therefore talk wisely that say, It is no Righteousness, and no Justification,
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because it is imperfect? Doth any wise man pretend to personal perfect Righteousness? And doth not God many hundred times in Scripture call that Righteousness and equivalent which is imperfect? And will he justifie or save any that hath no such Righteousness? Christ was perfectly righteous for us, to merit the pardon and Salvation of Believers,
Because it is imperfect? Does any wise man pretend to personal perfect Righteousness? And does not God many hundred times in Scripture call that Righteousness and equivalent which is imperfect? And will he justify or save any that hath not such Righteousness? christ was perfectly righteous for us, to merit the pardon and Salvation of Believers,
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so much we take from Christ, and to praise his Saints is to dishonour him: (And yet these men love and look for praise.) But wise men will not believe that the greatness of the Gift is a dishonour to the Giver,
so much we take from christ, and to praise his Saints is to dishonour him: (And yet these men love and look for praise.) But wise men will not believe that the greatness of the Gift is a dishonour to the Giver,
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I never met with any of this mind, but if one accuse them of less than Infidelity, Impenitence, Impiety and Hypocrisie, they will seek to justifie themselves:
I never met with any of this mind, but if one accuse them of less than Infidelity, Impenitence, Impiety and Hypocrisy, they will seek to justify themselves:
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when Malignants call them all deluded Hypocrites? and I know no sober man but expecteth that every Judge should justifie the wrongfully accused and their Cause.
when Malignants call them all deluded Hypocrites? and I know no Sobrium man but Expects that every Judge should justify the wrongfully accused and their Cause.
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He that is not first made a penitent Believer, and justified against chargable Infidelity, Impenitence and Hypocrisie, shall never be justified by Christ's Merits and Sentence against the Curse and Penalty of the Law.
He that is not First made a penitent Believer, and justified against chargeable Infidelity, Impenitence and Hypocrisy, shall never be justified by Christ's Merits and Sentence against the Curse and Penalty of the Law.
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and therefore all the Pleasures of this Life? If these things be your Choice, Christ hath already foretold you wha• … you may expect, Luk. 12. 19, 20 Thou Fool, this night shall thy Soul be required of thee,
and Therefore all the Pleasures of this Life? If these things be your Choice, christ hath already foretold you wha• … you may expect, Luk. 12. 19, 20 Thou Fool, this night shall thy Soul be required of thee,
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for the fashion of this World passeth away, 1 Cor. 7. 29, 30, 31. O be not as the wicked who have their portion in this life, in the treasure of their Bellies, Psal. 17. 14. For their hopes soon perish as the Rush that groweth but in the mire,
for the fashion of this World passes away, 1 Cor. 7. 29, 30, 31. O be not as the wicked who have their portion in this life, in the treasure of their Bellies, Psalm 17. 14. For their hope's soon perish as the Rush that grows but in the mire,
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and you may as well say so, as choose so, and do so. There are some deceived Libertines that think that every good desire is the mark of a justified Soul, especially,
and you may as well say so, as choose so, and do so. There Are Some deceived Libertines that think that every good desire is the mark of a justified Soul, especially,
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though they love sinful pleasure, profit and honour, better than God and Holiness, and Heaven, and had rather have the Felicity of an Epicure, than of a Saint.
though they love sinful pleasure, profit and honour, better than God and Holiness, and Heaven, and had rather have the Felicity of an Epicure, than of a Saint.
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He saith, He cannot be his Disciple that loveth any thing more than him, Mat. 10. Luk. 14. 26. 23. And he that will have this Pearl of greatest price, must think nothing too dear,
He Says, He cannot be his Disciple that loves any thing more than him, Mathew 10. Luk. 14. 26. 23. And he that will have this Pearl of greatest price, must think nothing too dear,
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Would God make such a difference in the World to come, if there were none here? Doth Christ and his Spirit do no more noble a work in sanctifying Souls than so? If one may be justified that loveth one sinful Pleasure better than God,
Would God make such a difference in the World to come, if there were none Here? Does christ and his Spirit do no more noble a work in sanctifying Souls than so? If one may be justified that loves one sinful Pleasure better than God,
How oft is it said, that all shall be judged according to their works? and Christ so describeth his own Judgment, Mat. 25. Can any Man believe? Jam. 2. and 1 Joh. 3. and 4. Rom. 8. 1, to 14. Rom. 2. and a multitude such Texts,
How oft is it said, that all shall be judged according to their works? and christ so Describeth his own Judgement, Mathew 25. Can any Man believe? Jam. 2. and 1 John 3. and 4. Rom. 8. 1, to 14. Rom. 2. and a multitude such Texts,
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and yet believe that a bare belief that Christ's Righteousness is imputed to us, will prove any one justified who loveth his Sin better than God, Grace and Glory;
and yet believe that a bore belief that Christ's Righteousness is imputed to us, will prove any one justified who loves his since better than God, Grace and Glory;
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Why, may not Life or Pleasure separate us from the Love of God if we love them better? Rom. 8. 38, 39. Nay, he loveth not God at all in a proper sence, who loveth him not as God;
Why, may not Life or Pleasure separate us from the Love of God if we love them better? Rom. 8. 38, 39. Nay, he loves not God At all in a proper sense, who loves him not as God;
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one may love him so much as to long after him and delight in him, and contemn all vanities, and overcome temptations much more easily and effectually than others;
one may love him so much as to long After him and delight in him, and contemn all vanities, and overcome temptations much more Easily and effectually than Others;
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Ans. 1. We must distinguish between the rational Will, or Love, and sensitive Passion. 2. Between the Habit and the Act. 3. Between the ordinary course of Action, and a particular extraordinary Action.
Ans. 1. We must distinguish between the rational Will, or Love, and sensitive Passion. 2. Between the Habit and the Act. 3. Between the ordinary course of Actium, and a particular extraordinary Actium.
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What Triumphant challenges doth St. Paul make, Rom. 8. 37, 38, &c. Who shall be against us? Who shall condemn us? What shall separate us from the Love of God.
What Triumphant challenges does Saint Paul make, Rom. 8. 37, 38, etc. Who shall be against us? Who shall condemn us? What shall separate us from the Love of God.
Great disputes we have about free-will and perseverance; whether it be possible to fall away? But it is past dispute with men that believe the Word of God, that we have such Freedom,
Great disputes we have about freewill and perseverance; whither it be possible to fallen away? But it is passed dispute with men that believe the Word of God, that we have such Freedom,
and that he that truly chooseth them shall have them, and that all that choose them not before that pleasure of Sin which is set in competition against them, shall never have them;
and that he that truly chooses them shall have them, and that all that choose them not before that pleasure of since which is Set in competition against them, shall never have them;
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It is certain that being so very mutable in our selves, that we could not persevere were we left to our selves, we are all under many and great obligations, to keep our selves in the Love of God, Jude 21. and to continue in the Love of Christ, Joh. 15. 9. And we have need of Commands to abide in Christ, and he in us, Joh. 15. 4. And need of threatnings of destruction if we fall away, Joh. 15. 6. If a man abide not in me, he is cast forth as a branch, and his withered;
It is certain that being so very mutable in our selves, that we could not persevere were we left to our selves, we Are all under many and great obligations, to keep our selves in the Love of God, U^de 21. and to continue in the Love of christ, John 15. 9. And we have need of Commands to abide in christ, and he in us, John 15. 4. And need of threatenings of destruction if we fallen away, John 15. 6. If a man abide not in me, he is cast forth as a branch, and his withered;
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And all Gods threatnings are the objects of our belief and fear, Heb. 10. 26, 27, 29, 38. If we sin wilfully after the knowledge of the Truth, there remaineth no more Sacrifice for Sins,
And all God's threatenings Are the objects of our belief and Fear, Hebrew 10. 26, 27, 29, 38. If we sin wilfully After the knowledge of the Truth, there remains no more Sacrifice for Sins,
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All this tells us, that notwithstanding Gods unchangeable decree, the care and diligent labour to persevere, is our duty, and that falling away must be our fear, and that there is no such impossibility as excludeth this care and fear: And that so far as it is impossible to fall away,
All this tells us, that notwithstanding God's unchangeable Decree, the care and diligent labour to persevere, is our duty, and that falling away must be our Fear, and that there is no such impossibility as excludeth this care and Fear: And that so Far as it is impossible to fallen away,
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but I cannot forbear loving Harlots better? I can resolve for temperance, but I cannot resolve against Gluttony and Drunkenness? I am resolved for Truth, but not against Lying.
but I cannot forbear loving Harlots better? I can resolve for temperance, but I cannot resolve against Gluttony and drunkenness? I am resolved for Truth, but not against Lying.
and so live by the Faith of the Son of God, that you may say it is Christ that liveth in you, Gal. 2. 19, 20. And then none can take you out of his hands,
and so live by the Faith of the Son of God, that you may say it is christ that lives in you, Gal. 2. 19, 20. And then none can take you out of his hands,
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but press forward for the prize unto the Mark, Phil. 3. Looking still to Jesus the Author and finisher of our Faith, who for the joy that was set before him endured the cross and despised the shame,
but press forward for the prize unto the Mark, Philip 3. Looking still to jesus the Author and finisher of our Faith, who for the joy that was Set before him endured the cross and despised the shame,
and must know by faith that our labour is not in vain in the Lord, if we would be stedfast and unmoveable, alwaies abounding in the work of the Lord, 1 Cor. 15. 58. We must serve God acceptably, with reverence and godly fear• as for a Kingdom which cannot be moved;
and must know by faith that our labour is not in vain in the Lord, if we would be steadfast and Unmovable, always abounding in the work of the Lord, 1 Cor. 15. 58. We must serve God acceptably, with Reverence and godly fear• as for a Kingdom which cannot be moved;
If we know also by a living constant Faith, that a better world of holy joy is the near and certain portion of the faithful, it will fix the will in a resolved choice,
If we know also by a living constant Faith, that a better world of holy joy is the near and certain portion of the faithful, it will fix the will in a resolved choice,
