Englands season for reformation of life. A sermon delivered in St. Paul's Church, London. On the Sunday next following His Sacred Majesties restauration. By Tho. Pierce, rector of Brington.
TO make you see how the Text is exactly suitable to the Time, (as well to the Time when it was written, as to the Time wherein it is read, ) It will be needful to entertain you with two such Praeliminary Observables, as without which it is impossible to come at the meaning of the words. And yet the true meaning must be attain'd,
TO make you see how the Text is exactly suitable to the Time, (as well to the Time when it was written, as to the Time wherein it is read,) It will be needful to entertain you with two such Preliminary Observables, as without which it is impossible to come At the meaning of the words. And yet the true meaning must be attained,
as well in their Rational, and Historical, as in their Literal Importance, before I can handle them as I ought, without injustice to the Apostle, or Apply them as I desire, without desrauding the Congregation.
as well in their Rational, and Historical, as in their Literal Importance, before I can handle them as I ought, without injustice to the Apostle, or Apply them as I desire, without desrauding the Congregation.
First then you are to take an especial notice, That in the space of fourty years after the Crucifying of Jesus, there was to happen amongst the Jews a famous day of Discrimination, wherein one was to be taken, and another left.
First then you Are to take an especial notice, That in the Molle of fourty Years After the Crucifying of jesus, there was to happen among the jews a famous day of Discrimination, wherein one was to be taken, and Another left.
Preserved, not onely from that deluge of Judgements, like Noah in the Ark, (Matth. 24. 38.) But from the mischievous designs of the Mosaical Zelots, by whom they could never be forgiven their having been loyal unto their Lord. Which famous day of Discrimination, as the Scriptures have expressed in those sublimer sorts of Periphrasis, [ The Kingdome of Heaven, The Coming of Christ, the end of All things, and the Conclusion of the Age;
Preserved, not only from that deluge of Judgments, like Noah in the Ark, (Matthew 24. 38.) But from the mischievous designs of the Mosaical Zealots, by whom they could never be forgiven their having been loyal unto their Lord. Which famous day of Discrimination, as the Scriptures have expressed in those sublimer sorts of Periphrasis, [ The Kingdom of Heaven, The Coming of christ, the end of All things, and the Conclusion of the Age;
] so in respect of one part, that of deliverance unto the Faithfull, we find it expressed in other places, by NONLATINALPHABET, The Redemption drawing neer, NONLATINALPHABET, The Season, NONLATINALPHABET, The Day, NONLATINALPHABET, The Deliverance. ] which Deliverance being nearer at the writing of this Epistle, then when they first had embraced the Christian Faith, is therefore the rather introduced with [ an NONLATINALPHABET, ] a consideration of the time; and that as an Argument, or Allective, whereby to win them to the duties of this whole Chapter; which Duties that they concern us as we are men of these Times, and relating in particular to our late happy revolution, I foresee an occasion to shew anon.
] so in respect of one part, that of deliverance unto the Faithful, we find it expressed in other places, by, The Redemption drawing near,, The Season,, The Day,, The Deliverance. ] which Deliverance being nearer At the writing of this Epistle, then when they First had embraced the Christian Faith, is Therefore the rather introduced with [ an, ] a consideration of the time; and that as an Argument, or Allective, whereby to win them to the duties of this Whole Chapter; which Duties that they concern us as we Are men of these Times, and relating in particular to our late happy revolution, I foresee an occasion to show anon.
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As this is the first Praecognition, so it naturally affords me an easie passage unto the second. For our Apostle having observed certain spots in the Christians which dwelt at Rome, their being invelloped at once with a double darkness, as well of their doings, as of their sufferings, no less asleep in sin, than benighted with Persecution, comes early to them in this Epistle; And here endeavours to awake them, not onely with a Call, but a Reason for it.
As this is the First Precognition, so it naturally affords me an easy passage unto the second. For our Apostle having observed certain spots in the Christians which dwelled At Room, their being enveloped At once with a double darkness, as well of their doings, as of their sufferings, no less asleep in since, than benighted with Persecution, comes early to them in this Epistle; And Here endeavours to awake them, not only with a Call, but a Reason for it.
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Because the night doth begin to be less and less dark, he tells them it is fit that they be less and less drowzie. In the very next words before my Text, we have an Apostolical NONLATINALPHABET, (the very thing that in English we use to call the Cock-crow, ) whereby he tells the guilty sleepers, it is more than time that they awake. And the Reason which he gives them is very cogent;
Because the night does begin to be less and less dark, he tells them it is fit that they be less and less drowzy. In the very next words before my Text, we have an Apostolical, (the very thing that in English we use to call the Cockcrow,) whereby he tells the guilty sleepers, it is more than time that they awake. And the Reason which he gives them is very cogent;
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That is to say in plainer terms, our deliverance at present is more approaching, than when we were newly Christianiz'd. It is better with us now, than when we were Neophytes in the Church.
That is to say in plainer terms, our deliverance At present is more approaching, than when we were newly Christianized. It is better with us now, than when we were Neophytes in the Church.
(that is) the time of Persecution is now well over, and the day of Deliverance begins to dawn. At the Tyrant Tyberius our Sun was set; At the other Tyrant Nero, 'tis more then midnight; Do but wait for Vespasian, and you will find it break of Day.
(that is) the time of Persecution is now well over, and the day of Deliverance begins to dawn. At the Tyrant Tiberius our Sun was Set; At the other Tyrant Nero, it's more then midnight; Do but wait for Vespasian, and you will find it break of Day.
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Nor does the vigilant Apostle meerly awake them out of sleep, but also desires that they will rise, and instructs them in the method how to make themselves ready. They are to leave off their chamber Robes, and make them fit to go abroad; to cast away their Bed-cloths, as onely suitable to the Night; and to appear in such habits, as are agreeable to the Day.
Nor does the vigilant Apostle merely awake them out of sleep, but also Desires that they will rise, and instructs them in the method how to make themselves ready. They Are to leave off their chamber Robes, and make them fit to go abroad; to cast away their Bedclothes, as only suitable to the Night; and to appear in such habits, as Are agreeable to the Day.
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] There is NONLATINALPHABET, the double Doctrine. [ Let us therefore cast off, and let us therefore put on; ] There is NONLATINALPHABET, the double Use.
] There is, the double Doctrine. [ Let us Therefore cast off, and let us Therefore put on; ] There is, the double Use.
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The words apparelling the matter have both number and measure; And the matter it self is as full of weight. From both together it is obvious to observe three Things in this mighty Preacher; His Logick, his Rhetorick, and his Divinity.
The words appareling the matter have both number and measure; And the matter it self is as full of weight. From both together it is obvious to observe three Things in this mighty Preacher; His Logic, his Rhetoric, and his Divinity.
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We have his Logick in the Illative [ Therefore ] which is a note of Argumentation, giving the force of an Enthymeme, though not the form. And yet the form is implyed with more advantage than if exprest. The Night is far spent;
We have his Logic in the Illative [ Therefore ] which is a note of Argumentation, giving the force of an Enthymeme, though not the from. And yet the from is employed with more advantage than if expressed. The Night is Far spent;
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We have his Rhetorick in the Figures, of which the whole is made up. For besides the Isocωla, and Homoiotéleuta of the Text, (that is) the evenness of the members, and musical cadence of every clause; we see the Metaphors in the Period are just as many as the members. The first is borrowed from Darkness, the second from the day;
We have his Rhetoric in the Figures, of which the Whole is made up. For beside the Isocωla, and Homoiotéleuta of the Text, (that is) the evenness of the members, and musical cadence of every clause; we see the Metaphors in the Period Are just as many as the members. The First is borrowed from Darkness, the second from the day;
and both in Allusion to two things more (which are very distant,) to wit our Armour, and our Apparell. And yet the whole is an Allegory, most artificially carryed on.
and both in Allusion to two things more (which Are very distant,) to wit our Armour, and our Apparel. And yet the Whole is an Allegory, most artificially carried on.
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For as he begins his holy Trope with the night of trouble and Persecution, so he shuts it up with the light of Peace. Nay, besides all these, the Text affords us three figures more. Three (I say) in kind, but six in number. Here is a single Anaphora, A double Epanados, and no less then a threefold Antithesis, by which the terms of the last clauses (and there are three Terms in each ) are thus oppos'd to one another;
For as he begins his holy Trope with the night of trouble and Persecution, so he shuts it up with the Light of Peace. Nay, beside all these, the Text affords us three figures more. Three (I say) in kind, but six in number. Here is a single Anaphora, A double Epanados, and no less then a threefold Antithesis, by which the terms of the last clauses (and there Are three Terms in each) Are thus opposed to one Another;
To which his Art is but the Handmaid, and made to serve. Here is a seasonable Advertisement, and a most usefull Inference. And each of these is twofold, exactly looking one on another, even as face answers face in a perfect Mirroir. Observe how the later is strongly inforc'd out of the former. Since the night of our sufferings is now far spent, what have we to do with the night of sin? And since the day of our deliverance is hard at hand, what should we do but walk honestly as in the day? The night of Errour and Disorder is now well over;
To which his Art is but the Handmaid, and made to serve. Here is a seasonable Advertisement, and a most useful Inference. And each of these is twofold, exactly looking one on Another, even as face answers face in a perfect Mirror. Observe how the later is strongly enforced out of the former. Since the night of our sufferings is now Far spent, what have we to do with the night of since? And since the day of our deliverance is hard At hand, what should we do but walk honestly as in the day? The night of Error and Disorder is now well over;
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Let us walk in the light, as becomes children of the light. Let our light so shine before God and men, that men may see our good works, and God reward them.
Let us walk in the Light, as becomes children of the Light. Let our Light so shine before God and men, that men may see our good works, and God reward them.
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It is indeed a whole body of his Practical Divinity, how ever summ'd up in so small a System. For the whole Duty of a Christian doth consist in two things; first (by way of privation) in casting off the works of Darkness, in denying ungodliness and worldly lusts;
It is indeed a Whole body of his Practical Divinity, how ever summed up in so small a System. For the Whole Duty of a Christian does consist in two things; First (by Way of privation) in casting off the works of Darkness, in denying ungodliness and worldly Lustiest;
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And how must that be? why first he tells us in the Negative, Not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying, not in any of those things which were yesterday forbid by his Majesties excellent Proclamation; (for these are some of the works of darkness, the very worst use that men can make of a Deliverance, ) next he tells us in the affirmative, It must be by putting on the Lord Jesus Christ;
And how must that be? why First he tells us in the Negative, Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, not in any of those things which were yesterday forbid by his Majesties excellent Proclamation; (for these Are Some of the works of darkness, the very worst use that men can make of a Deliverance,) next he tells us in the affirmative, It must be by putting on the Lord jesus christ;
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By sticking close to his Precepts, and taking a copy from his example; by having a fellowship with his death, and a conformity to his sufferings; For this is here meant by the Armour of Light.
By sticking close to his Precepts, and taking a copy from his Exampl; by having a fellowship with his death, and a conformity to his sufferings; For this is Here meant by the Armour of Light.
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First by the union of the one with the other; they are not set with a disjunctive, that we may take which we please, [ Let us cast off, or let us put on, ] as if the one would serve turn without the other;
First by the Union of the one with the other; they Are not Set with a disjunctive, that we may take which we please, [ Let us cast off, or let us put on, ] as if the one would serve turn without the other;
But tyed together with a copulative [ Let us cast off, and let us put on, ] neither of them must go alone. We stand obliged to do them both by indispensible necessity,
But tied together with a copulative [ Let us cast off, and let us put on, ] neither of them must go alone. We stand obliged to do them both by indispensible necessity,
Secondly by the inforcement of both together, from the seasonable conjuncture of our affairs. For because the Night is far spent, we must divest our selves of darkness; And because the Day is at hand, we must apparell our selves with light. Thirdly by the order in which these duties are to be done, we must not put on the Armour, before we cast off the Works;
Secondly by the enforcement of both together, from the seasonable conjuncture of our affairs. For Because the Night is Far spent, we must divest our selves of darkness; And Because the Day is At hand, we must apparel our selves with Light. Thirdly by the order in which these duties Are to be done, we must not put on the Armour, before we cast off the Works;
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But cease from dishonesty in the first place, and talk of godliness in the second. For a godly Knave is a contradiction in Adjecto. The NONLATINALPHABET hath the Precedency, we must begin with casting off whatsoever is contrary to virtue; And then comes in the NONLATINALPHABET, we must proceed to the putting on whatsoever is opposite to vice. We must not hope to serve two Masters, (which our Saviour tells us is impossible,
But cease from dishonesty in the First place, and talk of godliness in the second. For a godly Knave is a contradiction in Adjecto. The hath the Precedency, we must begin with casting off whatsoever is contrary to virtue; And then comes in the, we must proceed to the putting on whatsoever is opposite to vice. We must not hope to serve two Masters, (which our Saviour tells us is impossible,
Thus you see how the Text is ravelled out into Particulars. And were I not really somewhat afraid to spend too much of my time in a mere division, I would presently winde up all into three great Bottoms. Whereof the first would provide against Hypocrisie, the second against Indifferency, the third against fainting, as also against Procrastination. And when Provision shall have been made for these four Things, not onely zeal and Syncerity, but also dispatch in our amendment, and perseverance unto the end; I know not what can be wanting either to satisfie the Text, or to Edifie the souls of a Congregation.
Thus you see how the Text is raveled out into Particulars. And were I not really somewhat afraid to spend too much of my time in a mere division, I would presently wind up all into three great Bottoms. Whereof the First would provide against Hypocrisy, the second against Indifferency, the third against fainting, as also against Procrastination. And when Provision shall have been made for these four Things, not only zeal and Sincerity, but also dispatch in our amendment, and perseverance unto the end; I know not what can be wanting either to satisfy the Text, or to Edify the Souls of a Congregation.
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But before I come to handle the usefull Inference of the Apostle, (which to do, will be the business of more then one or two Sermons,) the time doth prompt me to make Advantage of his most seasonable Advertisement, out of which he doth fitly deduce his Inference.
But before I come to handle the useful Inference of the Apostle, (which to do, will be the business of more then one or two Sermons,) the time does prompt me to make Advantage of his most seasonable Advertisement, out of which he does fitly deduce his Inference.
So opportune is the Advertisement, as well to these, as those Times, that I may say in the very language (though not in the very sense ) of our Blessed Saviour, This day is this Scripture fulfilled in our Ears. For,
So opportune is the Advertisement, as well to these, as those Times, that I may say in the very language (though not in the very sense) of our Blessed Saviour, This day is this Scripture fulfilled in our Ears. For,
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And are in the highest degree of hope, to be rid of both. Not (I hope) by their destruction, (like that alluded to in my Text,) but by their happy conversion and union with us.
And Are in the highest degree of hope, to be rid of both. Not (I hope) by their destruction, (like that alluded to in my Text,) but by their happy conversion and Union with us.
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It presseth earnestly for loyalty, from the first verse unto the eighth. And as earnestly for love, from the eighth verse unto the end. By unavoidable implication it presseth for love throughout the whole, but most expressly and on purpose in no less then four verses, to wit, the eight, the ninth, the tenth, and the thirteenth. We must not Insult over our enemies, though we ought to give thanks for their disappointment. The mouth of wickedness will be stopt, when men shall see us the humbler for our advancement. The noblest benefit of a conquest, is the opportunity to oblige. Rejoyce not (saith Solomon) when thine enemy falleth,
It Presseth earnestly for loyalty, from the First verse unto the eighth. And as earnestly for love, from the eighth verse unto the end. By unavoidable implication it Presseth for love throughout the Whole, but most expressly and on purpose in no less then four Verses, to wit, the eight, the ninth, the tenth, and the thirteenth. We must not Insult over our enemies, though we ought to give thanks for their disappointment. The Mouth of wickedness will be stopped, when men shall see us the humbler for our advancement. The Noblest benefit of a conquest, is the opportunity to oblige. Rejoice not (Says Solomon) when thine enemy falls,
but all that we can get by it, is God's displeasure. The greatest care is to be taken in the present dawning of our day, that it be not overcast with an utter darkness. We have already had a long and a tedious night; (though not so long as the Apostles by twenty years, ) A Night of sorrow and oppression; A Night of disorder and confusion; A night of Ignorance and Errour; A night of Error in judgement, and practice too;
but all that we can get by it, is God's displeasure. The greatest care is to be taken in the present dawning of our day, that it be not overcast with an utter darkness. We have already had a long and a tedious night; (though not so long as the Apostles by twenty Years,) A Night of sorrow and oppression; A Night of disorder and confusion; A night of Ignorance and Error; A night of Error in judgement, and practice too;
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It is so far from my purpose, to make or widen the wounds of any, that you will see, (before we part) I do intend nothing but Healing. But I must make an application,
It is so Far from my purpose, to make or widen the wounds of any, that you will see, (before we part) I do intend nothing but Healing. But I must make an application,
as well of the Night, as of the Day; or else the parallel expected will be imperfect. And as 'tis reckon'd the greatest happiness, to be able to say we have been miserable; (nay and St. Gregory call'd it a happy sin, which gave occasion to such a Remedy, as the coming of Christ into the world:) so 'twill be usefull to reflect upon the darkness of the night, which (by the blessing of God) is so very far spent, the better to relish the injoyment of the glorious day which is now at hand. To recount what we have suffer'd, is no more then to consider how much we are able to forgive;
as well of the Night, as of the Day; or Else the parallel expected will be imperfect. And as it's reckoned the greatest happiness, to be able to say we have been miserable; (nay and Saint Gregory called it a happy since, which gave occasion to such a Remedy, as the coming of christ into the world:) so it'll be useful to reflect upon the darkness of the night, which (by the blessing of God) is so very Far spent, the better to relish the enjoyment of the glorious day which is now At hand. To recount what we have suffered, is no more then to Consider how much we Are able to forgive;
whether to the King, as Supream, or unto Governours, as sent by him, and whether those that were sent, were Ecclesiastical, or Civil; when it seemed to us a Paradox, that 'tis the liberty of the subject to live in subjection unto the law, and therefore in loyalty unto him, whom to obey for conscience sake is the happiest freedome; I say when this Lesson would not otherwise be learnt, God sent us to School to a civil war; the severest Praeceptor, by which poor Scholars could be instructed. So it was call'd by Thucydides, NONLATINALPHABET A violent Schoolmaster, and such we found it by sad experience. For it rigidly taught us through the mouth of the angry Cannon, and gave us terrible admonitions upon the point of the sword. A lying spirit went forth into the mouth of the Prophets, Inspiring the meanest of all the people to affect Dominion over the mightiest; and never ceasing to blow the coals, which they had kindled within the Bramble, untill they saw it had devour'd the lofty Cedar. A Church forsooth was to be swept, (but with the Beesome of destruction ) though the best Reformed in all the world;
whither to the King, as Supreme, or unto Governors, as sent by him, and whither those that were sent, were Ecclesiastical, or Civil; when it seemed to us a Paradox, that it's the liberty of the Subject to live in subjection unto the law, and Therefore in loyalty unto him, whom to obey for conscience sake is the Happiest freedom; I say when this lesson would not otherwise be learned, God sent us to School to a civil war; the Severest Preceptor, by which poor Scholars could be instructed. So it was called by Thucydides, A violent Schoolmaster, and such we found it by sad experience. For it rigidly taught us through the Mouth of the angry Cannon, and gave us terrible admonitions upon the point of the sword. A lying Spirit went forth into the Mouth of the prophets, Inspiring the Meanest of all the people to affect Dominion over the Mightiest; and never ceasing to blow the coals, which they had kindled within the Bramble, until they saw it had devoured the lofty Cedar. A Church forsooth was to be swept, (but with the Besom of destruction) though the best Reformed in all the world;
and because the very Beesome was the uncleanest thing in it, it could not choose but be the fouler for being swep•. Nay all the foundations of the earth did presently grow out of course.
and Because the very Besom was the uncleanest thing in it, it could not choose but be the Fowler for being swep•. Nay all the foundations of the earth did presently grow out of course.
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In the whole body of the Kingdome there was little to be seen, but wounds and bruises. For our Politick Chirurgions did so follow the Letter, in opposition to the sense of the Poets Rule;
In the Whole body of the Kingdom there was little to be seen, but wounds and bruises. For our Politic Chirurgeons did so follow the letter, in opposition to the sense of the Poets Rule;
as to have saw'd off most of the soundest members, which were incurable indeed, by being faultless. Before the murdering of the King, who was the head of our Common mother, they garbled both the Universities, which were the eyes. This was the wit of their Impiety,
as to have sawed off most of the soundest members, which were incurable indeed, by being faultless. Before the murdering of the King, who was the head of our Common mother, they garbled both the Universities, which were the eyes. This was the wit of their Impiety,
first to pluck out her eyes, that she might not see them cut off her head. They did not onely (like Alcides ) cruelly bite their mothers Breast, But (like Nero ) rip up her bowels. Not onely (like Tarquinius ) summa papavera amputare, lopp off the chieftains of the Nation,
First to pluck out her eyes, that she might not see them Cut off her head. They did not only (like Alcides) cruelly bite their mother's Breast, But (like Nero) rip up her bowels. Not only (like Tarquinius) summa papavera amputare, lop off the chieftains of the nation,
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The publick calamities were extended, from him that sate upon the Throne, to him that laboured at the Plough. And if we extend our consideration to the Preparedness of their minds, had all that were faithfull in the land had no more then one neck, those Caligula 's I allude to had cut it off at one blow. Nay in one sense at least I may say they did it.
The public calamities were extended, from him that sat upon the Throne, to him that laboured At the Plough. And if we extend our consideration to the Preparedness of their minds, had all that were faithful in the land had no more then one neck, those Caligula is I allude to had Cut it off At one blow. Nay in one sense At least I may say they did it.
For the head of the Parliament is declared by law to be the King; and the Parliament (we know) is a kind of whole Nation Epitomiz'd. And so to cut off the King, was to behead the Parliament; which, what was it in effect,
For the head of the Parliament is declared by law to be the King; and the Parliament (we know) is a kind of Whole nation Epitomized. And so to Cut off the King, was to behead the Parliament; which, what was it in Effect,
but to cut the Throat of the English Nation? Now if we consider the Revolution, by which we all are transported with joy, and wonder, and doe compare it with every part of that Politique wheel, (that NONLATINALPHABET,
but to Cut the Throat of the English nation? Now if we Consider the Revolution, by which we all Are transported with joy, and wonder, and do compare it with every part of that Politic wheel, (that,
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as Polybius calls it,) with which this disgraced and glorious Kingdome hath been both tortur'd, and turned round; we cannot but hope that many thousands have found so good an effect of their late Collyrium, that they are not onely quicker, but singler sighted then heretofore;
as Polybius calls it,) with which this disgraced and glorious Kingdom hath been both tortured, and turned round; we cannot but hope that many thousands have found so good an Effect of their late Collyrium, that they Are not only quicker, but singler sighted then heretofore;
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With how vast an expense of blood, and conscience, and as well of Publick as Private Treasure, did we buy the sad Priviledge of Paying Assessments and Excise? How much Pains were we at, to purchase the means of our being Miserable? What a doe did we keep to find out a way to our undoing? we felt an eminent Decay of Publick Honour, as well as Trade; A Decay of Religion, because of Unity; A Decay of what not, unless of that that decayed on every side? Nay the more our sinews were shrunk up,
With how vast an expense of blood, and conscience, and as well of Public as Private Treasure, did we buy the sad Privilege of Paying Assessments and Excise? How much Pains were we At, to purchase the means of our being Miserable? What a doe did we keep to find out a Way to our undoing? we felt an eminent Decay of Public Honour, as well as Trade; A Decay of Religion, Because of Unity; A Decay of what not, unless of that that decayed on every side? Nay the more our sinews were shrunk up,
and by how much the weaker our shoulders grew, by so much the more were we laden with heavy Burdens. There was inflicted on many thousands a Tast of scarceness; and a sight of the Plague, though not of Pestileuce. For when did we see a new year, which did not bring along with it a new Disease too? 'Tis true indeed that many of us had great injoyments;
and by how much the Weaker our shoulders grew, by so much the more were we laden with heavy Burdens. There was inflicted on many thousands a Taste of scarceness; and a sighed of the Plague, though not of Pestileuce. For when did we see a new year, which did not bring along with it a new Disease too? It's true indeed that many of us had great enjoyments;
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But how many others had right to greater, who yet were reduced to none at all? And all we had being precarious, at the lustfull disposall of fellow subjects, we knew not how soon we might be drown'd in the deepest want, how much soever (for a Time ) we might swimme in Plenty. Nay even then we were to count it our real miserie, that we could see, and deplore, but could not Remedie other men's.
But how many Others had right to greater, who yet were reduced to none At all? And all we had being precarious, At the lustful disposal of fellow subject's, we knew not how soon we might be drowned in the Deepest want, how much soever (for a Time) we might swim in Plenty. Nay even then we were to count it our real misery, that we could see, and deplore, but could not Remedy other men's.
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Such was the Darkness of the Night, which now doth serve to commend the Day. The Day by whose light we can see to read, (what was hid from our eyes when we sate in Darkness, when the great Lamps of the Church were cruelly hid under a Bushel, and even He was taken from us, who was the light of our eyes, as well as the Breath of our nostrils, ) I say by this light we can see to reade, That our Liberty doth consist in a faithfull Discharge of our Allegiance. That 'tis the Interest of the subject, Not to be able to Rebell.
Such was the Darkness of the Night, which now does serve to commend the Day. The Day by whose Light we can see to read, (what was hid from our eyes when we sat in Darkness, when the great Lamps of the Church were cruelly hid under a Bushel, and even He was taken from us, who was the Light of our eyes, as well as the Breath of our nostrils,) I say by this Light we can see to read, That our Liberty does consist in a faithful Discharge of our Allegiance. That it's the Interest of the Subject, Not to be able to Rebel.
That the Prerogative of the King is the Peoples Priviledge. That to lessen his Power, is to betray their Rights. For unless he is able to crush, and injure, he is not able to defend, and protect his subjects.
That the Prerogative of the King is the Peoples Privilege. That to lessen his Power, is to betray their Rights. For unless he is able to crush, and injure, he is not able to defend, and Pact his subject's.
Any Tyranny will be better, than that of a prosperous Rebellion, by how much one is less grievous then many Tyrants; And a Temporary Mischief, then a perpetuall Inconvenience.
Any Tyranny will be better, than that of a prosperous Rebellion, by how much one is less grievous then many Tyrants; And a Temporary Mischief, then a perpetual Inconvenience.
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and that the Light doth begin to shew it self in our Horizon. But so far are we yet from our full Meridian, that it will never be Day with us, (I mean, not a glorious uncloudy Day, ) till Magna Charta shines forth in its native Lustre. And it appears by Magna Charta, that all the Rights of the Church are the chiefest Liberties of the Subject. To be but capable of the Honour, the double honour of the Clergy, (to wit, the Reverence, and the Revenue, ) is an eminent part of the Lay-mans Birthright. I pray be pleased to consider, what is not every day observ'd, That all the Dignities and Endowments, which do belong unto the Church (at once by the Statutes of God and man, ) are so many Rights which appertain to your childrens children ▪ I must not here be thought to forsake my Text; For if you compare it with the Context, (especially from the first, to the eighth verse of this Chapter, ) you will see the great fitness of all I say,
and that the Light does begin to show it self in our Horizon. But so Far Are we yet from our full Meridian, that it will never be Day with us, (I mean, not a glorious uncloudy Day,) till Magna Charta shines forth in its native Lustre. And it appears by Magna Charta, that all the Rights of the Church Are the chiefest Liberties of the Subject. To be but capable of the Honour, the double honour of the Clergy, (to wit, the reverence, and the Revenue,) is an eminent part of the Lay-mans Birthright. I pray be pleased to Consider, what is not every day observed, That all the Dignities and Endowments, which do belong unto the Church (At once by the Statutes of God and man,) Are so many Rights which appertain to your Children's children ▪ I must not Here be Thought to forsake my Text; For if you compare it with the Context, (especially from the First, to the eighth verse of this Chapter,) you will see the great fitness of all I say,
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For he that saith in this place by the Spirit of God, Let every soul be subject to the higher Powers, doth also say by the same Spirit, Obey them that have the Rule over you, who have spoken to you the word of God,
For he that Says in this place by the Spirit of God, Let every soul be Subject to the higher Powers, does also say by the same Spirit, Obey them that have the Rule over you, who have spoken to you the word of God,
And the Interest of the former is so entwisted with the later, That untill our Bishops receive their Right, though we are glad to have our King, we may rationally fear we shall not hold him.
And the Interest of the former is so entwisted with the later, That until our Bishops receive their Right, though we Are glad to have our King, we may rationally Fear we shall not hold him.
What an Epocha will it make in our future Kalendars, when men shall reckon from this Year, as from the signal Year of Restitution? But then (like that which Saint Peter mentions, Acts 3. 21.) The Restitution is to be general, as well to God, as to the People. And you will find in Magna Charta, (which doth deserve to be imprinted in all your memories ) That all the Rights of the Church were entirely granted unto God; They were granted unto God,
What an Epocha will it make in our future Kalendars, when men shall reckon from this Year, as from the signal Year of Restitution? But then (like that which Saint Peter mentions, Acts 3. 21.) The Restitution is to be general, as well to God, as to the People. And you will find in Magna Charta, (which does deserve to be imprinted in all your memories) That all the Rights of the Church were entirely granted unto God; They were granted unto God,
and that for ever. Now of so sacred a force is the word [ For ever, ] That if a Statute shall be made against the Liberties of the Church, The Law of the Land hath provided against That Statute; And by an Anticipation declares it Null. Shall I guesse at the cause of so great a Caution? It seems to be as for other Reasons,
and that for ever. Now of so sacred a force is the word [ For ever, ] That if a Statute shall be made against the Liberties of the Church, The Law of the Land hath provided against That Statute; And by an Anticipation declares it Null. Shall I guess At the cause of so great a Caution? It seems to be as for other Reasons,
so in Particular for This; Because to alter that Government, was as well against the Kings Oath, as against the Oathes of both Houses, which swore the Right of his Supremacy, as well in all Ecclesiastical, as Civil causes. Besides that in the Judgement of the most eminent in the world (for depth of knowledge in holy things) The order of Bishops is by Divine Institution. And if it is so in good earnest, it will be dangerous to deal with the Laws of Christ, as we reade Agesilaus once dealt with those of Lacedaemon, which he pretended onely to abrogate, that he might not break them.
so in Particular for This; Because to altar that Government, was as well against the Kings Oath, as against the Oaths of both Houses, which swore the Right of his Supremacy, as well in all Ecclesiastical, as Civil Causes. Beside that in the Judgement of the most eminent in the world (for depth of knowledge in holy things) The order of Bishops is by Divine Institution. And if it is so in good earnest, it will be dangerous to deal with the Laws of christ, as we read Agesilaus once dealt with those of Lacedaemon, which he pretended only to abrogate, that he might not break them.
And because 'tis my duty at least to wish, That the day breaking forth may be full and lasting; That the Repentance of the Nation may be impartiall, and so to our SOVERAIGNS RETURN, there may be added his continuance in Peace and safety. I say in safety, not more to his Person, then his Posterity. Not insafety for a season, so long as men are well humoured, but so long as the Sun or the Moon endureth.
And Because it's my duty At least to wish, That the day breaking forth may be full and lasting; That the Repentance of the nation may be impartial, and so to our SOVEREIGNS RETURN, there may be added his Continuance in Peace and safety. I say in safety, not more to his Person, then his Posterity. Not insafety for a season, so long as men Are well humoured, but so long as the Sun or the Moon Endureth.
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And then for you of this Place, who are an honourable part of the English Nation, that which I take to be your Duty, I think is your interest to endeavour.
And then for you of this Place, who Are an honourable part of the English nation, that which I take to be your Duty, I think is your Interest to endeavour.
The most I am pressing on you is this, That you will labour for the means of your being happy. If you think you cannot be happy, with the establishment of the Prelacy, I shall pray you may be happy, at least without it,
The most I am pressing on you is this, That you will labour for the means of your being happy. If you think you cannot be happy, with the establishment of the Prelacy, I shall pray you may be happy, At least without it,
and before our eyes, I think it my duty to desire, it may not be verified any more: But that it may rather be here applyed, what was spoken heretofore of the Spartan Lawes, [ ut semper esse possent, aliquando non fuerunt.
and before our eyes, I think it my duty to desire, it may not be verified any more: But that it may rather be Here applied, what was spoken heretofore of the Spartan Laws, [ ut semper esse possent, aliquando non fuerunt.
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Secondly, I do it in such a place, because I look upon This Assembly, as on the Head and the Heart of the Royall City. I look on the City, as on a Sea, into which the main stream of the nation runns. Even the Parliament it self hath such a respect unto the City, that if you plead for God's Spouse, as you have done for his Anointed (for which your names will be pretious with late posterity, ) if you shall supplicate for a Discipline which is as old in this land as Christianity it self, and stands established in Law by thirty two Acts of Parliament, and without which you cannot live, unless by living under the breach of your greatest charter, they will not only be apt to grant, but to thank you also for your Petition.
Secondly, I do it in such a place, Because I look upon This Assembly, as on the Head and the Heart of the Royal city. I look on the city, as on a Sea, into which the main stream of the Nation runs. Even the Parliament it self hath such a respect unto the city, that if you plead for God's Spouse, as you have done for his Anointed (for which your names will be precious with late posterity,) if you shall supplicate for a Discipline which is as old in this land as Christianity it self, and Stands established in Law by thirty two Acts of Parliament, and without which you cannot live, unless by living under the breach of your greatest charter, they will not only be apt to grant, but to thank you also for your Petition.
Having gone thus far in prosecution of the Advertisment, That the Night of our suffring is fairly spent, and that the day of our injoyment begins to dawn; And having directed unto the means, (with submission be it spoken to all Superiours, ) by which our Day is to be lengthned, not only into a year, but into an Age of Jubilee; to be made a kind of perpetuall Sabbath, a Day of Rest from those works, which either wanted Light, or were ashamed of it;
Having gone thus Far in prosecution of the Advertisement, That the Night of our suffering is fairly spent, and that the day of our enjoyment begins to dawn; And having directed unto the means, (with submission be it spoken to all Superiors,) by which our Day is to be lengthened, not only into a year, but into an Age of Jubilee; to be made a kind of perpetual Sabbath, a Day of Rest from those works, which either wanted Light, or were ashamed of it;
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which either borrowed Darkness for their Cover, or else which owned it for their Cause; I humbly leave what I have said to his acceptance and disposall, in the Hand of whose Counsell are all your Hearts. Tis more then time that I proceed to the general use of this advertisment;
which either borrowed Darkness for their Cover, or Else which owned it for their Cause; I humbly leave what I have said to his acceptance and disposal, in the Hand of whose Counsel Are all your Hearts. This more then time that I proceed to the general use of this advertisement;
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Because the Night of Oppression is now farr spent, and the day of deliverance is hard at hand, Let us therefore injoy the good things that are present, let us stretch our selves upon beds of Ivory, let us crown our selves with Rose-buds, let us drink wine in bowles,
Because the Night of Oppression is now Far spent, and the day of deliverance is hard At hand, Let us Therefore enjoy the good things that Are present, let us stretch our selves upon Beds of Ivory, let us crown our selves with Rosebuds, let us drink wine in bowls,
and let us dance to the sound of the viol, let us leave tokens of our joyfulness in every street, let none of us go without his share of voluptuousness,
and let us dance to the found of the violent, let us leave tokens of our joyfulness in every street, let none of us go without his share of voluptuousness,
I say he doth not thus reason, (like the swaggerers and Hectors in the second chapt. of Wisdom, and in the sixt of the Prophet Amos. ) but on the contrary, That the serious consideration of an approaching deliverance should be a double enforcement to change of life, for such is evidently the force of the particle NONLATINALPHABET,
I say he does not thus reason, (like the swaggerers and Hectors in the second Chapter. of Wisdom, and in the sixt of the Prophet Amos.) but on the contrary, That the serious consideration of an approaching deliverance should be a double enforcement to change of life, for such is evidently the force of the particle,
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as that looks back on the NONLATINALPHABET Because the night is farr spent, and because the day is at hand, NONLATINALPHABET, let us therefore cast off those works of darkness,
as that looks back on the Because the night is Far spent, and Because the day is At hand,, let us Therefore cast off those works of darkness,
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As if he should have said, At this very Time, and for this very reason, let us live better lives then we did before, let us buckle up close to our Christian duties;
As if he should have said, At this very Time, and for this very reason, let us live better lives then we did before, let us buckle up close to our Christian duties;
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The Reformation of our manners will be the properest Answer to such a blessing. Such also was the Reasoning which Moses used to the People Israel. Did ever people hear the voice of God,
The Reformation of our manners will be the properest Answer to such a blessing. Such also was the Reasoning which Moses used to the People Israel. Did ever people hear the voice of God,
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as thou hast heard and live? (Deut. 4. 33.) Thou shall keep therefore his statutes, that it may go well with thee (v. 40.) so again Deut. 8. 6, 7. The Lord thy God bringeth thee into a good Land,
as thou hast herd and live? (Deuteronomy 4. 33.) Thou shall keep Therefore his statutes, that it may go well with thee (v. 40.) so again Deuteronomy 8. 6, 7. The Lord thy God brings thee into a good Land,
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Such was the reasoning of Zacharie in his divine Benedictus, That the use we are to make of being saved from our enemies, and from the hand of all that hate us, is to serve the Authour of our deliverance, in holiness and righteousness all the dayes of our life.
Such was the reasoning of Zacharias in his divine Benedictus, That the use we Are to make of being saved from our enemies, and from the hand of all that hate us, is to serve the Author of our deliverance, in holiness and righteousness all the days of our life.
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What now remains, but that we go, and do likewise? Not arguing thus from our late great changes; Because the Night of our suffrings is well nigh spent,
What now remains, but that we go, and do likewise? Not arguing thus from our late great changes; Because the Night of our sufferings is well High spent,
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and the day of Restitution is hard at hand, let us therefore put from us the evill day, and cause the seat of violence to come neer, for now it comes to our Turn to oppress the poor, and to crush the helpless, and to call Our strength the law of Justice, let us never so much as think of the afflictions of Joseph.
and the day of Restitution is hard At hand, let us Therefore put from us the evil day, and cause the seat of violence to come near, for now it comes to our Turn to oppress the poor, and to crush the helpless, and to call Our strength the law of justice, let us never so much as think of the afflictions of Joseph.
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Let our joy run out into debaucherie, and surfet, into the braveries of vanity, and the Injoyments of our lust; or at the best let us express it, by the making of Bonfires, and Ringing of Bells, by solemn drinking of bealths and casting of Hats into the Air, whereby to make the World see that we are glad rather than thankfull, But let us manifest on the contrary (and let us do it by demonstration) that we are piously thankfull, as well as glad. Because the Day of good things breaks in upon us, Let us Therefore offer to God thanksgiving, and pay our vowes unto the Lord.
Let our joy run out into debauchery, and surfeit, into the Braveries of vanity, and the Enjoyments of our lust; or At the best let us express it, by the making of Bonfires, and Ringing of Bells', by solemn drinking of bealths and casting of Hats into the Air, whereby to make the World see that we Are glad rather than thankful, But let us manifest on the contrary (and let us do it by demonstration) that we Are piously thankful, as well as glad. Because the Day of good things breaks in upon us, Let us Therefore offer to God thanksgiving, and pay our vows unto the Lord.
Our Vowes of Allegiance and Supremacy, Our Vows to assert and maintain our Charters, Our Vows to live according to Law and obey the Canons of the Church. But above all let us pay him our Vow in Baptisme, by forsaking the World before we leave it, by subduing the Flesh unto the Spirit, by resisting the Divel untill he Flyes. That whilst God is making all new without us:
Our Vows of Allegiance and Supremacy, Our Vows to assert and maintain our Charters, Our Vows to live according to Law and obey the Canonas of the Church. But above all let us pay him our Voelli in Baptism, by forsaking the World before we leave it, by subduing the Flesh unto the Spirit, by resisting the devil until he Flies. That while God is making all new without us:
we may not suffer our Hearts within us to be the only things remaining Old; But rather (on the contrary) that we may prove we are in Christ by that demonstrative argument of our becoming new creatures; which untill we do become, we cannot possibly be in Christ, 2 Cor. 5. 17. Do ▪ the two Twin Blessings of Peace and Plenty, which have been (for many years) at so low an ebb, begin to flow in upon you from every quarter? Then let not your souls be carried away with the pleasant violence of the Tide. Let not any Man seek great things for himself, but rather study to deserve then to injoy them.
we may not suffer our Hearts within us to be the only things remaining Old; But rather (on the contrary) that we may prove we Are in christ by that demonstrative argument of our becoming new creatures; which until we do become, we cannot possibly be in christ, 2 Cor. 5. 17. Do ▪ the two Twin Blessings of Peace and Plenty, which have been (for many Years) At so low an ebb, begin to flow in upon you from every quarter? Then let not your Souls be carried away with the pleasant violence of the Tide. Let not any Man seek great things for himself, but rather study to deserve then to enjoy them.
and adorne his Doctrine, by a conformity to his Life. Put on his Modesty, and his Temperance in a perfect opposition to rioting and Drunkenness, put on his chastity and his purenesse in opposition to chambering and wantonnesse, put on his bowels and his mercy in opposition to strife and envy.
and adorn his Doctrine, by a conformity to his Life. Put on his Modesty, and his Temperance in a perfect opposition to rioting and drunkenness, put on his chastity and his pureness in opposition to chambering and wantonness, put on his bowels and his mercy in opposition to strife and envy.
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And having been instant for the first in the former part of my discourse I think it a duty incumbent on me to be as urgent for the second. For Love is part of that Armour, my Text commandeth us to put on. Nay considering that Love is the fulfilling of the Law (in the next verse but one before my Text) the armour of Light May be said to be the armour of Love too.
And having been instant for the First in the former part of my discourse I think it a duty incumbent on me to be as urgent for the second. For Love is part of that Armour, my Text commands us to put on. Nay considering that Love is the fulfilling of the Law (in the next verse but one before my Text) the armour of Light May be said to be the armour of Love too.
Love must needs be NONLATINALPHABET the whole armour of God, in as much as it comprehendeth the fulfilling of the law. As one Scripture tells us that God is light, so another tells us, that God is Love, and therefore the Children of light must be the children of Love too.
Love must needs be the Whole armour of God, in as much as it comprehendeth the fulfilling of the law. As one Scripture tells us that God is Light, so Another tells us, that God is Love, and Therefore the Children of Light must be the children of Love too.
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Then let the same minde be in us, which was in Christ Jesus, who when he suffered, he threatned not, but committed his cause to God who judgeth righteously.
Then let the same mind be in us, which was in christ jesus, who when he suffered, he threatened not, but committed his cause to God who Judgeth righteously.
Even as God for Christs sake hath forgiven us. As we are stones of that temple in which the Head of the Corner is Christ himself, He meant his Blood should be the Cement, to fasten every one of us to One another, and all together unto himself. And since we see that Disloyalty, is taking it's leave throughout the Land, lets rather shut the Door after it, by (Love and Unity) then (by breaches and Divisions) open a way for its Return. Let us effectually make it appear, by the modest use of our Injoyments, Pacem Bello quaesitam esse, That we fought only for peace, and Contended only for Union, that the end of our strife, was our agreement; that we aimed at truth, rather than victory; or rather at the victory of Truth and Righteousness.
Even as God for Christ sake hath forgiven us. As we Are stones of that temple in which the Head of the Corner is christ himself, He meant his Blood should be the Cement, to fasten every one of us to One Another, and all together unto himself. And since we see that Disloyalty, is taking it's leave throughout the Land, lets rather shut the Door After it, by (Love and Unity) then (by Breaches and Divisions) open a Way for its Return. Let us effectually make it appear, by the modest use of our Enjoyments, Pacem Bello quaesitam esse, That we fought only for peace, and Contended only for union, that the end of our strife, was our agreement; that we aimed At truth, rather than victory; or rather At the victory of Truth and Righteousness.
Let our generous deportment become an evidence, that as the greatest of our calamities could not bow down our heads, so the greatest of our injoyments cannot trip up our heeles; That as Crosses could not deprive us of Hope and comfort,
Let our generous deportment become an evidence, that as the greatest of our calamities could not bow down our Heads, so the greatest of our enjoyments cannot trip up our heals; That as Crosses could not deprive us of Hope and Comfort,
But Others (he saith) we must save with fear, pulling them Out of the fire, That is, we must save them even by making them afraid. We must shew them the terrors of the Lord and fright them out of the way to Hell.
But Others (he Says) we must save with Fear, pulling them Out of the fire, That is, we must save them even by making them afraid. We must show them the terrors of the Lord and fright them out of the Way to Hell.
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though never so grosly out of tune; but to be broken, if it is false, because incapable of amendment. Some are so Scandalous that we must not receive them into Our House, nor bid them God speed: For to bid them God speed is to partake of their Evil deeds.
though never so grossly out of tune; but to be broken, if it is false, Because incapable of amendment. some Are so Scandalous that we must not receive them into Our House, nor bid them God speed: For to bid them God speed is to partake of their Evil Deeds.
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(2 Joh. 10. 11.) But there is nothing more Barbarous than not to hold from the breaking a bruized reed, or from the quenching a smoaking flax. Nothing but Pardon belongs to Penitents although they may have sin'd against us no lesse then seventy times seven. It is an excellent passage in Herodotus, that whilst Craesus was brewing vengeance against the murderer of his Son, Adrastes being the man that had kill'd the Son, presently threw himself down at the Fathers feet;
(2 John 10. 11.) But there is nothing more Barbarous than not to hold from the breaking a Bruised reed, or from the quenching a smoking flax. Nothing but Pardon belongs to Penitents although they may have sinned against us no less then seventy times seven. It is an excellent passage in Herodotus, that while Croesus was brewing vengeance against the murderer of his Son, Adrastes being the man that had killed the Son, presently threw himself down At the Father's feet;
and in the bitterness of his soul past such a sentence upon himself as even melted the very bowels of an inraged King, who straight brake forth into this expression NONLATINALPHABET.
and in the bitterness of his soul passed such a sentence upon himself as even melted the very bowels of an enraged King, who straight brake forth into this expression.
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Friend (saith he) I am reveng'd; thy severity to thy self hath made me kind. And I think it fit that thou shouldest live, for thinking it fit that thou shouldest dye.
Friend (Says he) I am revenged; thy severity to thy self hath made me kind. And I think it fit that thou Shouldst live, for thinking it fit that thou Shouldst die.
If we have failed heretofore in so great a duty, let us learn from that Heathen, to love our enemies for the future. And since it is dangerous not to love them, in as much as our God is a consuming fire, let us love them at least in our own defence. Have they persecuted us, when it was in their power? Let us the rather not hurt them,
If we have failed heretofore in so great a duty, let us Learn from that Heathen, to love our enemies for the future. And since it is dangerous not to love them, in as much as our God is a consuming fire, let us love them At least in our own defence. Have they persecuted us, when it was in their power? Let us the rather not hurt them,
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But NONLATINALPHABET (as Arrian speaks) not to be like them in what is evill, is the most generous kind of revenge, and conquest. Now then (if you please) Hear the sum of the whole matter.
But (as Arrian speaks) not to be like them in what is evil, is the most generous kind of revenge, and conquest. Now then (if you please) Hear the sum of the Whole matter.
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Now since he is (what he calls himself) the light of the World, and as well our armour, as our apparel, St. Paul did fitly explain his precept for putting on the armour of Light, by that of putting on the Lord Jesus Christ.
Now since he is (what he calls himself) the Light of the World, and as well our armour, as our apparel, Saint Paul did fitly explain his precept for putting on the armour of Light, by that of putting on the Lord jesus christ.
This is our practicall, and vitall (not verbal ) Oratory which next to the pleading of the Spirit who helpeth our infirmities, and maketh intercession for us with groans which cannot be uttered, ) is the only Oratory with God, that will be powerfull to perswade him to pass our Hopes into Fruitions, to crown our Fruitions with an increase, to blesse that increase with a long contiuuance, and so to sanctify to us our temporal things,
This is our practical, and vital (not verbal) Oratory which next to the pleading of the Spirit who Helpeth our infirmities, and makes Intercession for us with groans which cannot be uttered,) is the only Oratory with God, that will be powerful to persuade him to pass our Hope's into Fruitions, to crown our Fruitions with an increase, to bless that increase with a long contiuuance, and so to sanctify to us our temporal things,
and by putting on the whole armour of light) should be inforced upon our souls from the consideration of the Time, [ a Time of Peace, and Prosperity, succeeding a time of Persecution; a very bright Day, after a very Dark Night; ] I shall the rather proceed to prove by the several Reasons of the thing,
and by putting on the Whole armour of Light) should be enforced upon our Souls from the consideration of the Time, [ a Time of Peace, and Prosperity, succeeding a time of Persecution; a very bright Day, After a very Dark Night; ] I shall the rather proceed to prove by the several Reasons of the thing,
because the Reasons making for it, will be also the motives inducing to it. They will not only clear the Truth, but advance the practise of my Assertion.
Because the Reasons making for it, will be also the motives inducing to it. They will not only clear the Truth, but advance the practise of my Assertion.
and rather out of gratitude, then sordid fear. It was and will be the greatest glory of Titus Vespasian, (above the rest of the Roman Emperours) that he was moulded by his Empire from the worse to the better; from having been a very cruel and a very proud person, to be as eminently mild and humble too,
and rather out of gratitude, then sordid Fear. It was and will be the greatest glory of Titus Vespasian, (above the rest of the Roman emperors) that he was moulded by his Empire from the Worse to the better; from having been a very cruel and a very proud person, to be as eminently mild and humble too,
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as if he had listen'd to the precept in Ecclesiasticus, and made his Practice an Answer to it, [ My son, the greater thou art, humble thy self so much the more.
as if he had listened to the precept in Ecclesiasticus, and made his Practice an Answer to it, [ My son, the greater thou art, humble thy self so much the more.
But he is the Man of a rarer happiness, who is inwardly the better for having prosper'd. Tis very much worthier of a Christian to be led by Gods favour, then to be driven into duty by his severity. A well natur'd people, upon the receiving of a blessing, will be apt to bethink themselves (with David ) by what expressions of their gratitude they may signifie their sense of their Obligation. Quid retribuemus? what shall we render unto the Lord for all his benefits bestowed upon us (Psal. 116. 12.) which of his greatest enemies shall we make a sacrifice to his wrath? what monstrous sin shall we mortifie? what darling lust shall we subdue? how shall we honour him with our lives? and give him thanks by our Reformation? shall we despise the Riches of his forbearance, because he is willing that his forbearance should allure us to Repentance,
But he is the Man of a rarer happiness, who is inwardly the better for having prospered. This very much Worthier of a Christian to be led by God's favour, then to be driven into duty by his severity. A well natured people, upon the receiving of a blessing, will be apt to bethink themselves (with David) by what expressions of their gratitude they may signify their sense of their Obligation. Quid retribuemus? what shall we render unto the Lord for all his benefits bestowed upon us (Psalm 116. 12.) which of his greatest enemies shall we make a sacrifice to his wrath? what monstrous sin shall we mortify? what darling lust shall we subdue? how shall we honour him with our lives? and give him thanks by our Reformation? shall we despise the Riches of his forbearance, Because he is willing that his forbearance should allure us to Repentance,
and not that his Judgments should fright us to it? shall we presume to be evil, because he is good? And offend the more boldly, because his grace doth so much abound? No, we will not (for shame ) abuse his love, and corrupt our selves with his indulgence. Nor will we (in pitty to our souls) pollute our selves with his gifts, or sin away his graces and mercies to us, by making them serve to incense his Justice. But by how much the greater his mercies are, by so much the more will we tremble to provoke the eyes of his glory.
and not that his Judgments should fright us to it? shall we presume to be evil, Because he is good? And offend the more boldly, Because his grace does so much abound? No, we will not (for shame) abuse his love, and corrupt our selves with his indulgence. Nor will we (in pity to our Souls) pollute our selves with his Gifts, or since away his graces and Mercies to us, by making them serve to incense his justice. But by how much the greater his Mercies Are, by so much the more will we tremble to provoke the eyes of his glory.
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Because we find by so late experience, He is a God ready to pardon, swift to shew mercy, and slow to wrath; we will endeavour to let him see, we are a people ready to serve him, swift to ask him forgiveness, but slow to sin.
Because we find by so late experience, He is a God ready to pardon, swift to show mercy, and slow to wrath; we will endeavour to let him see, we Are a people ready to serve him, swift to ask him forgiveness, but slow to since.
The very things which make us capable of greater happiness than others, may accidentally fit us for greater ruine. Remember those Words of our blessed Saviour, [ Luke 10. 15. ] And thou Capernaum which art lifted up to heaven, shall be cast down to hell.
The very things which make us capable of greater happiness than Others, may accidentally fit us for greater ruin. remember those Words of our blessed Saviour, [ Luke 10. 15. ] And thou Capernaum which art lifted up to heaven, shall be cast down to hell.
Whereby it is intimated unto us that God will punish Malefactors, as well in respect of the mercies they have received, as in respect of the sins they have committed.
Whereby it is intimated unto us that God will Punish Malefactors, as well in respect of the Mercies they have received, as in respect of the Sins they have committed.
When we shall all appear before the judgment seat of God, to answer for the things which are done in the body, we then must render a strict accompt, what use we have made of our deliverance, in how many respects we are the better for all that good that is done unto us.
When we shall all appear before the judgement seat of God, to answer for the things which Are done in the body, we then must render a strict account, what use we have made of our deliverance, in how many respects we Are the better for all that good that is done unto us.
The third Reason is, because our dangers are greater in time of Peace and Prosperity, then in time of distresse and persecution; and so we have need of the greater caution.
The third Reason is, Because our dangers Are greater in time of Peace and Prosperity, then in time of distress and persecution; and so we have need of the greater caution.
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Agur prayed against poverty for fear of stealth; but he prayed against riches for fear of atheism. If Jesurun wax fat, he falls a kicking, and quite forgets the God that made him.
Agur prayed against poverty for Fear of stealth; but he prayed against riches for Fear of atheism. If Jeshurun wax fat, he falls a kicking, and quite forgets the God that made him.
[ Deut. 32. 15. ] If Nabal is drunk with the prosperity of sheering the Innocent and harmlesse Sheep, it is no time to tell him, that either David or God is Angry.
[ Deuteronomy 32. 15. ] If Nabal is drunk with the Prosperity of sheering the Innocent and harmless Sheep, it is no time to tell him, that either David or God is Angry.
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Nay David himself, in his prosperity, began to boast he should never be moved [ Psal. 30. 6. ] From fulnesse of bread ariseth Idlenesse, and Pride; and those (we know) were the sins of Sodom. When God rain'd Manna upon his people, and gave them all that they desired, Then [ saith the Text ] they were not estranged from their lusts.
Nay David himself, in his Prosperity, began to boast he should never be moved [ Psalm 30. 6. ] From fullness of bred arises Idleness, and Pride; and those (we know) were the Sins of Sodom. When God rained Manna upon his people, and gave them all that they desired, Then [ Says the Text ] they were not estranged from their Lustiest.
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[ Psal. 78. 24, 35. ] If ever any mortall was NONLATINALPHABET, and NONLATINALPHABET, (that is) the White boy of Fortune and speciall favorite of the Fates, (as the heathens phras'd it) the Youth of Macedon was sure the Man. But though he could not be overcome by the strength of all Asia, he was by the Weakness and softness of it.
[ Psalm 78. 24, 35. ] If ever any Mortal was, and, (that is) the White boy of Fortune and special favourite of the Fates, (as the Heathens phrased it) the Youth of Macedon was sure the Man. But though he could not be overcome by the strength of all Asia, he was by the Weakness and softness of it.
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The more our Territories increase, the more I tremble; for fear the Kingdoms which we have taken, do prove indeed to have taken Us. He knew that where the Soul is not commensurate with the successe, the Pride arising from the victory doth so defile and sully the glory of it, that the prize may be said to lead the Triumph into Captivity.
The more our Territories increase, the more I tremble; for Fear the Kingdoms which we have taken, do prove indeed to have taken Us. He knew that where the Soul is not commensurate with the success, the Pride arising from the victory does so defile and sully the glory of it, that the prize may be said to led the Triumph into Captivity.
It is so naturall for a man to be transported with prosperity, that it extorted from Moses an extraordinary caveat, before he could safely admit his people to the delights of Canaan. When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
It is so natural for a man to be transported with Prosperity, that it extorted from Moses an extraordinary caveat, before he could safely admit his people to the delights of Canaan. When the Lord thy God shall have brought thee into the Land, to give thee great and goodly Cities,
and houses full of all good things, Then beware that thou forget not the Lord, which brought the out of the land of Egypt [ Deut 6. 10. 12. ] and so again in the 8 chapter, when thou hast eaten and art full,
and houses full of all good things, Then beware that thou forget not the Lord, which brought the out of the land of Egypt [ Deuteronomy 6. 10. 12. ] and so again in the 8 chapter, when thou hast eaten and art full,
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To live exactly in despight of solicitations to the contrary, is more thank-worthy and more Rewardable, then only to want the Importunity or Opportunity to offend.
To live exactly in despite of solicitations to the contrary, is more thankworthy and more Rewardable, then only to want the Importunity or Opportunity to offend.
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A man may easily be submissive, whilst he is under a persecution, and study compliance, when he is worsted. But 'tis as laudable, as it is difficult, if we who sought even for victory, whilst we were trodden under foot, shall sue for peace in our Prosperity. That which makes us most high (in the sight of God) is our Humility; for which there is hardly any place in our Humiliation. But the Taller any man is, by so much the lower he hath to stoop,;
A man may Easily be submissive, while he is under a persecution, and study compliance, when he is worsted. But it's as laudable, as it is difficult, if we who sought even for victory, while we were trodden under foot, shall sue for peace in our Prosperity. That which makes us most high (in the sighed of God) is our Humility; for which there is hardly any place in our Humiliation. But the Taller any man is, by so much the lower he hath to stoop,;
and so 'tis the Benefit of success, to be Remarkable for Modesty and Moderatien. That especially is the season wherein our Armour of light is of most honorable Employment,
and so it's the Benefit of success, to be Remarkable for Modesty and Moderatien. That especially is the season wherein our Armour of Light is of most honourable Employment,
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but not his spouse. Many are sorry for their sacriledge, but do not earnestly repent; Or they repent a fair way, (as farr as Ahab ) but not (with Zachae the Publican ) as far as a four fold Restitution. Many who sinned out of Ignorance in a very high and hainous manner, do stifly argue their being Innocent, from their not apprehending that they were guilty. But (because Repentance is better for them,
but not his spouse. Many Are sorry for their sacrilege, but do not earnestly Repent; Or they Repent a fair Way, (as Far as Ahab) but not (with Zacchaeus the Publican) as Far as a four fold Restitution. Many who sinned out of Ignorance in a very high and heinous manner, do stiffly argue their being Innocent, from their not apprehending that they were guilty. But (Because Repentance is better for them,
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But yet I say they were guilty, because their Ignorance was not invincible. It was their guilt that they were Ignorant; they might have known what they did,
But yet I say they were guilty, Because their Ignorance was not invincible. It was their gilded that they were Ignorant; they might have known what they did,
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if they had not stood in their own Light. If men will either wink hard, or fling dust in their eyes, It is not only their Infirmity, but their fault that they are blind.
if they had not stood in their own Light. If men will either wink hard, or fling dust in their eyes, It is not only their Infirmity, but their fault that they Are blind.
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Saul the Pharisee was excused indeed a Tanto, for having blasphemed against God, and also persecuted the Church, because he did it in Ignorance, and unbelief; But however it did alleviate, it did not nullifie his sins;
Saul the Pharisee was excused indeed a Tanto, for having blasphemed against God, and also persecuted the Church, Because he did it in Ignorance, and unbelief; But however it did alleviate, it did not nullify his Sins;
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Now if we do not only earnestly, but also rationally desire to see a sutable end, (or rather no end at all ) of these fair Beginnings, that the Temple of Janus may so be shut by our Augustus, as never more to be open'd by any Caesar, and that this Day of our Deliverance may never more be overcast with a cloud of darkness,
Now if we do not only earnestly, but also rationally desire to see a suitable end, (or rather no end At all) of these fair Beginnings, that the Temple of Janus may so be shut by our Augustus, as never more to be opened by any Caesar, and that this Day of our Deliverance may never more be overcast with a cloud of darkness,
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but happily lost into Eternity; we cannot better give Thanks to God for the present breaking in of our glorious day, then by an annuall day of Fasting for the clamorous sins of our tedious Night. I mean the Profanation of Holy Places, the sacrilegious perversion of Holy things, the monstrous Harmony of Oaths, which some have fancied to arise from the greatest discord, the effusion of innocent,
but happily lost into Eternity; we cannot better give Thanks to God for the present breaking in of our glorious day, then by an annual day of Fasting for the clamorous Sins of our tedious Night. I mean the Profanation of Holy Places, the sacrilegious perversion of Holy things, the monstrous Harmony of Oaths, which Some have fancied to arise from the greatest discord, the effusion of innocent,
and (not only so, but of) Royal blood, with all the Preparatives and attendants of that unspeakable Provocation, which of it self doth deserve (and that for ever) a monthly day of Humiliation. It was the policy of Balaam (saith Philo the Jew ) to make the Moabitish Women sell the use of their flesh to the Hebrew Men; and that for no other price, then their sacrificing to Idols.
and (not only so, but of) Royal blood, with all the Preparatives and attendants of that unspeakable Provocation, which of it self does deserve (and that for ever) a monthly day of Humiliation. It was the policy of balaam (Says Philo the Jew) to make the Moabitish Women fell the use of their Flesh to the Hebrew Men; and that for no other price, then their sacrificing to Idols.
As knowing that the Hebrews were not otherwise to be worsted, then by their own breaches of Gods Commandements. And we know not how soon our dawning day may grow dark,
As knowing that the Hebrews were not otherwise to be worsted, then by their own Breaches of God's commandments. And we know not how soon our dawning day may grow dark,
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Which implies a good reason for the word therefore in the Text, as 'tis a particle of connexion betwixt the Duty and the Deliverance. Now unto the King Eternall, Immortall, Invisible, the only Wise God, be Honour and Glory for ever and ever. 1 Tim. 1. 17. FINIS.
Which Implies a good reason for the word Therefore in the Text, as it's a particle of connexion betwixt the Duty and the Deliverance. Now unto the King Eternal, Immortal, Invisible, the only Wise God, be Honour and Glory for ever and ever. 1 Tim. 1. 17. FINIS.
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Cum adversus Rempublicam Lacedamoniorum conspirationem ortam noctu comperisset, Leges Lycurgi continuo abrogavit, quae de Indemnatis supplicium sumi vetabant. Ʋal. Max. lib, 7 ▪ cap. 2. pag. 208.
Cum Adversus res publicam Lacedamoniorum conspirationem ortam noctu comperisset, Leges Lycurgus continuo abrogavit, Quae de Indemnatis supplicium sumi vetabant. Ʋal. Max. lib, 7 ▪ cap. 2. page. 208.
