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A SERMON Preach'd before Their MAJESTIES The 25th. Sunday after Pentecost. Math. XIII. ver. 31. Simile est Regnum Coelorum Grano Sinapis.
A SERMON Preached before Their MAJESTIES The 25th. Sunday After Pentecost. Math. XIII. ver. 31. Simile est Kingdom Coelorum Grano Sinapis.
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The Kingdom of Heaven is like to a Mustard-seed. The Kingdom of Heaven is like to a Mustard seed.
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ONe of the greatest, and one of the least of things, Sacred MAJESTY, this morning Arrest my Thoughts;
ONe of the greatest, and one of the least of things, Sacred MAJESTY, this morning Arrest my Thoughts;
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The Kingdom of Heaven, and a Mustard-seed.
The Kingdom of Heaven, and a Mustard seed.
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Had any but the Divine Author, devised this Parable, as the World now goes, the Proposer, with your Pious, not over-wise, would have pass'd for a disparager of Heaven,
Had any but the Divine Author, devised this Parable, as the World now Goes, the Proposer, with your Pious, not overwise, would have passed for a disparager of Heaven,
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for a Profaner of the Pulpit, and with your Worldlings, not over-charg'd with Piety, that might have prov'd the Subject of Railery, which coming from Christ, is a Sacred Mystery, and ground of Reverence.
for a Profaner of the Pulpit, and with your Worldlings, not overcharged with Piety, that might have proved the Subject of Raillery, which coming from christ, is a Sacred Mystery, and ground of reverence.
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Hence we may learn, not to close with first, and therefore often false appearances;
Hence we may Learn, not to close with First, and Therefore often false appearances;
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an over-sight incident to Spirituals, not too profound, and to pretenders to Wit, not too Spiritual.
an oversight incident to Spirituals, not too profound, and to pretenders to Wit, not too Spiritual.
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Great things have a proportion with little, and little with great; a bit of Leven, a Mustard-seed, with the Kingdom of Heaven, witness the present Gospel.
Great things have a proportion with little, and little with great; a bit of Leven, a Mustard seed, with the Kingdom of Heaven, witness the present Gospel.
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Nothing so minute, nothing so remote, nothing so familiar, which to a well disposed mind, may not prompt Devout, and Pious Cogitations.
Nothing so minute, nothing so remote, nothing so familiar, which to a well disposed mind, may not prompt Devout, and Pious Cogitations.
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Simile est Regnum Coelorum grano Sinapis; The Kingdom of Heaven (what more considerable?) is like unto a Mustard-seed; Simile est Kingdom Coelorum grano Sinapis; The Kingdom of Heaven (what more considerable?) is like unto a Mustard seed;
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what more despicable? But if the one so great, the other so little, between so great and little, what similitude can there be? I crave your patience,
what more despicable? But if the one so great, the other so little, between so great and little, what similitude can there be? I crave your patience,
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whilst in requital, I endeavour to work it out.
while in requital, I endeavour to work it out.
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God alone is truly great, and by a reference to God, all other things are great, and little.
God alone is truly great, and by a Referente to God, all other things Are great, and little.
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He's truly great, because as the Royal Psalmist pronounceth, Psal. 144. ver. 3. Magnitudinis ejus non est finis; His greatness has no End:
He's truly great, Because as the Royal Psalmist pronounceth, Psalm 144. ver. 3. Magnitudinis His non est finis; His greatness has no End:
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For greatness where it ends, ceases to be great, so that a property of greatness is, either to have no end, or to increase.
For greatness where it ends, ceases to be great, so that a property of greatness is, either to have no end, or to increase.
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The Mustard-seed is one of the least of Grains, True; yet consigned to the Earth, when it seems buried, it revives;
The Mustard seed is one of the least of Grains, True; yet consigned to the Earth, when it seems buried, it revives;
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it rises above the rest of Herbs, becomes a Tree, small in its self, great in its increase;
it rises above the rest of Herbs, becomes a Tree, small in its self, great in its increase;
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The Kingdom of Heaven is like to its increase, the Kingdom of Heaven ever improves.
The Kingdom of Heaven is like to its increase, the Kingdom of Heaven ever improves.
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For, take the Kingdom of Heaven for the Seat of Eternal Felicity, take it for Christ, take it for the present State of the Church, take it for Faith, take it for Charity, take it for the Gospel.
For, take the Kingdom of Heaven for the Seat of Eternal Felicity, take it for christ, take it for the present State of the Church, take it for Faith, take it for Charity, take it for the Gospel.
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This Kingdom, now great, was little; great in being, little in beginning. Heaven, dis-peopled by the fall of the rebellious Spirits, grew small.
This Kingdom, now great, was little; great in being, little in beginning. Heaven, dispeopled by the fallen of the rebellious Spirits, grew small.
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Christ in Bethlehem had his Crib. The Church was once an Infant; Faith, Charity, and the Gospel, were confined to a few followers of Christ: christ in Bethlehem had his Crib. The Church was once an Infant; Faith, Charity, and the Gospel, were confined to a few followers of christ:
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Behold the smallness of the Mustardseed. Since the coming of Christ, Heaven is grown Populous, and Christ Glorious.
Behold the smallness of the Mustard seed. Since the coming of christ, Heaven is grown Populous, and christ Glorious.
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His Church, Faith, Charity, and the Gospel, though now and then kept down by opposition, are evermore vigorously branching forth, a mari usque ad mare, from Sea to Sea, Psal. 21. v. 8. Behold the increase, to the verifying Christ 's words, Simile est Regnum Coelorum grano Sinapis;
His Church, Faith, Charity, and the Gospel, though now and then kept down by opposition, Are evermore vigorously branching forth, a Mary usque ad mare, from Sea to Sea, Psalm 21. v. 8. Behold the increase, to the verifying christ is words, Simile est Kingdom Coelorum grano Sinapis;
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The Kingdom of Heaven is like unto a Mustard-seed. The Kingdom of Heaven is the Kingdom of God;The Kingdom of Heaven is like unto a Mustard seed. The Kingdom of Heaven is the Kingdom of God;
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And the Kingdom of God, as our Saviour tells us, Luke 17. ver. 21. is within our selves; Regnum Dei intra vos. est.
And the Kingdom of God, as our Saviour tells us, Lycia 17. ver. 21. is within our selves; Kingdom Dei intra vos. est.
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It is not the Place or Region, it is the Subjects, which make the Kingdom. We are the Kingdom of Heaven, but like the Mustardseed we must increase;
It is not the Place or Region, it is the Subject's, which make the Kingdom. We Are the Kingdom of Heaven, but like the Mustard seed we must increase;
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And this increase, grounded on the true measure of great and little, shall be the Subject of my Discourse;
And this increase, grounded on the true measure of great and little, shall be the Subject of my Discourse;
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having first implored the Divine Assistance, by the Intercession of the Glorious Virgin, who little in her own Eye, grew to be so great,
having First implored the Divine Assistance, by the Intercession of the Glorious Virgae, who little in her own Eye, grew to be so great,
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as to be Mother of God, and Queen of Heaven. Ave Maria.
as to be Mother of God, and Queen of Heaven. Have Maria.
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Simile est Regnum Coelorum grano Sinapis, The Kingdom of Heaven is like to a Mustard-seed. THE Kingdom of Heaven is within our selves;
Simile est Kingdom Coelorum grano Sinapis, The Kingdom of Heaven is like to a Mustard seed. THE Kingdom of Heaven is within our selves;
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like the Mustard-seed we must increase; and to increase, we are to frame a true measure of great and little.
like the Mustard seed we must increase; and to increase, we Are to frame a true measure of great and little.
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To pass from equal to equal, is no increase; to pass from great to little, is to decrease;
To pass from equal to equal, is no increase; to pass from great to little, is to decrease;
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to Increase, is to rise from less to more, from little to great, from great to greater.
to Increase, is to rise from less to more, from little to great, from great to greater.
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Now in order to this, my first reflection is, That Christ says, The Kingdom of Heaven is like unto a Mustard-seed;
Now in order to this, my First reflection is, That christ Says, The Kingdom of Heaven is like unto a Mustard seed;
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he says not it is equal. Between little and great, similitude there may be, Equality there can be none.
he Says not it is equal. Between little and great, similitude there may be, Equality there can be none.
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Though our Saviour then likens the Kingdom of Heaven to a Mustard-seed; it follows not that Men may equal the Mustard-seed of Earthly things to the Kingdom of Heaven. No, it only ensues, That like the Mustard-seed they must increase.
Though our Saviour then likens the Kingdom of Heaven to a Mustard seed; it follows not that Men may equal the Mustard seed of Earthly things to the Kingdom of Heaven. No, it only ensues, That like the Mustard seed they must increase.
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My second Reflection is, That one of the disorders which reign in this sinful World,
My second Reflection is, That one of the disorders which Reign in this sinful World,
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and which obstructs our increase in Virtue, Piety, and Religion, the Head and Source, from which all our calamities flow, is a false measure of great and little; This occasions a wrongful estimate of things,
and which obstructs our increase in Virtue, Piety, and Religion, the Head and Source, from which all our calamities flow, is a false measure of great and little; This occasions a wrongful estimate of things,
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so that what to the partial Eye of depraved sense and humour, appears great, though little, and little though great, to our abused Reason, is apt to appear the same;
so that what to the partial Eye of depraved sense and humour, appears great, though little, and little though great, to our abused Reason, is apt to appear the same;
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and Men, becoming unjust prizers, in place of increasing by passing from little to great, decrease by falling from great to little, to the diminishing the Kingdom of Heaven, and augmenting the Kingdom of Darkness.
and Men, becoming unjust prizers, in place of increasing by passing from little to great, decrease by falling from great to little, to the diminishing the Kingdom of Heaven, and augmenting the Kingdom of Darkness.
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Hence it is, that Virtue is forced to retreat, and yield to Vice; True Glory to a Shadow.
Hence it is, that Virtue is forced to retreat, and yield to Vice; True Glory to a Shadow.
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Hence it is, that a never-failing Bliss gives way to momentary content, Heaven to Earth, Eternity to Time.
Hence it is, that a never-failing Bliss gives Way to momentary content, Heaven to Earth, Eternity to Time.
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Hence it is, that the Soul goes at so low a rate, for little, obscure, or nothing.
Hence it is, that the Soul Goes At so low a rate, for little, Obscure, or nothing.
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Hence it is that the Body is proclaim'd the subject of courtship, admiration, and Worship,
Hence it is that the Body is proclaimed the Subject of courtship, admiration, and Worship,
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as enormous a folly, as to prefer the husk before the Seed, or the course and rough Shell to the rich and noble Pearl which lodges in it.
as enormous a folly, as to prefer the husk before the Seed, or the course and rough Shell to the rich and noble Pearl which lodges in it.
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The Soul, the Soul, though seemingly little is great, and the first step to its increase, is to know its own greatness.
The Soul, the Soul, though seemingly little is great, and the First step to its increase, is to know its own greatness.
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Dim Antiquity sitting in the Shade of its Native Ignorance, without the light of Faith, could see no further,
Dim Antiquity sitting in the Shade of its Native Ignorance, without the Light of Faith, could see no further,
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than what was gross and material, and therefore, thought it said enough to enhance the dignity of Man, by entituling him Microcosmus, the little World.
than what was gross and material, and Therefore, Thought it said enough to enhance the dignity of Man, by entitling him Microcosm, the little World.
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A Title bearing something of glorious, and flattering many a fancy;
A Title bearing something of glorious, and flattering many a fancy;
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yet taking it into due consideration, barely as it lies, without other construction, I cannot but recede from the common Vogue;
yet taking it into due consideration, barely as it lies, without other construction, I cannot but recede from the Common Vogue;
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For if we take Man for the Body alone;
For if we take Man for the Body alone;
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Man, I cannot deny, may pass for a little World, keeping a proportion with the greater, which environs it:
Man, I cannot deny, may pass for a little World, keeping a proportion with the greater, which environs it:
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The Head and Breast may be resembled to the Heavens; the Heart and Brain, to the so much influencing Planets, Sun and Moon;
The Head and Breast may be resembled to the Heavens; the Heart and Brain, to the so much influencing Planets, Sun and Moon;
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his Eyes to the Stars, his waking to the Day, his Sleep to the Night;
his Eyes to the Stars, his waking to the Day, his Sleep to the Night;
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the Circulation of his Blood, to the constant returns of Rivers to the Sea from whence they sprung;
the Circulation of his Blood, to the constant returns of rivers to the Sea from whence they sprung;
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the rest of the Body to the Earth. All well.
the rest of the Body to the Earth. All well.
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But can the Body alone, that debasing part of Man, with Truth and Justice be termed Man? You'l tell me, no;
But can the Body alone, that debasing part of Man, with Truth and justice be termed Man? You'll tell me, no;
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And if not, though the Body may be stil'd a little World, Man cannot. It is below his worth and greatness.
And if not, though the Body may be Styled a little World, Man cannot. It is below his worth and greatness.
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Man, if a World, he is a great one; and this World which encompasses his Body, confronted with Man, is but little.
Man, if a World, he is a great one; and this World which encompasses his Body, confronted with Man, is but little.
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It is not vainly to boast, it is not to Hyperbolize, it is to raise a just conceit of a Soul so much depress'd in our esteem.
It is not vainly to boast, it is not to Hyperbolize, it is to raise a just conceit of a Soul so much depressed in our esteem.
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I say all this, and I say no more than what reason upholds. Will you have the proof? I draw it from what is undeniable:
I say all this, and I say no more than what reason upholds. Will you have the proof? I draw it from what is undeniable:
pns11 vvb d d, cc pns11 vvb av-dx av-dc cs r-crq n1 vvz. n1 pn22 vhb dt n1? pns11 vvb pn31 p-acp r-crq vbz j:
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For if we speak even of greatness in extent, in which this World seems to exceed: That is greater, which containeth;
For if we speak even of greatness in extent, in which this World seems to exceed: That is greater, which Containeth;
c-acp cs pns12 vvb av pp-f n1 p-acp n1, p-acp r-crq d n1 vvz pc-acp vvi: cst vbz jc, r-crq vvz;
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that which is contained, is less: on this account the Body is called a little World, because enclosed; the enclosing World, the greater.
that which is contained, is less: on this account the Body is called a little World, Because enclosed; the enclosing World, the greater.
cst r-crq vbz vvn, vbz av-dc: p-acp d n1 dt n1 vbz vvn dt j n1, c-acp vvn; dt vvg n1, dt jc.
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Is it not so? can any deny it? None.
Is it not so? can any deny it? None.
vbz pn31 xx av? vmb d vvi pn31? np1.
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I take then for granted what none deny, and upon this bottom carry on my Discourse.
I take then for granted what none deny, and upon this bottom carry on my Discourse.
pns11 vvb av p-acp vvd r-crq pix vvi, cc p-acp d n1 vvi p-acp po11 n1.
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Doth not the mind of Man outreach the narrow limits of the Earth? Doth it not upon the wings of speculation, soar above the Heavens? Doth it not survey, measure,
Does not the mind of Man outreach the narrow Limits of the Earth? Does it not upon the wings of speculation, soar above the Heavens? Does it not survey, measure,
vdz xx dt n1 pp-f n1 vvi dt j n2 pp-f dt n1? vdz pn31 xx p-acp dt n2 pp-f n1, vvb p-acp dt n2? vdz pn31 xx vvi, n1,
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and gather the World in a Thought? This large, this vast, this immense Universe, doth it not bind it within a few lines? doth it not imprison it in a paper? doth it not cast it in a Map? The revolutions of the Spheres,
and gather the World in a Thought? This large, this vast, this immense Universe, does it not bind it within a few lines? does it not imprison it in a paper? does it not cast it in a Map? The revolutions of the Spheres,
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and motions of Stars? doth it not confine them, and lay them before your Eyes in a Globe? In this like unto its Divine Maker, of whom become a new born Infant, to redeem us, the Church sings:
and motions of Stars? does it not confine them, and lay them before your Eyes in a Globe? In this like unto its Divine Maker, of whom become a new born Infant, to Redeem us, the Church sings:
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Mundum pugillo continens, in his little fist he bears a World. Mundum pugillo Continens, in his little fist he bears a World.
np1 uh n2, p-acp po31 j n1 pns31 vvz dt n1.
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And have not I just cause to say, the Soul of Man is greater than the World? I say nothing of the power of his memory, making things past to be present;
And have not I just cause to say, the Soul of Man is greater than the World? I say nothing of the power of his memory, making things past to be present;
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I mention not the force of his Intellect, transcending the grossness of Bodies, and working upon Spiritual Beings,
I mention not the force of his Intellect, transcending the grossness of Bodies, and working upon Spiritual Beings,
pns11 vvb xx dt n1 pp-f po31 n1, vvg dt n1 pp-f n2, cc vvg p-acp j n2,
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and Abstracts, walking in the spaces of Gods Immensity, and questioning possibilities.
and Abstracts, walking in the spaces of God's Immensity, and questioning possibilities.
cc n2-jn, vvg p-acp dt n2 pp-f npg1 n1, cc vvg n2.
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I let alone the natural Appetite of the Will, ever bending and aspiring to Eternity, all evidences of its refined, spiritual, and immortal existency.
I let alone the natural Appetite of the Will, ever bending and aspiring to Eternity, all evidences of its refined, spiritual, and immortal existency.
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I contain my self within the bounds of a palpable way of Reasoning, and am confounded;
I contain my self within the bounds of a palpable Way of Reasoning, and am confounded;
pns11 vvb po11 n1 p-acp dt n2 pp-f dt j n1 pp-f vvg, cc vbm vvn;
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when I consider the mean value we frame of a Soul, the high esteem we nourish of this World,
when I Consider the mean valve we frame of a Soul, the high esteem we nourish of this World,
c-crq pns11 vvb dt j n1 pns12 vvb pp-f dt n1, dt j n1 pns12 vvi pp-f d n1,
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as if our whole rise, and increase, depended on the progress we make in it. Alas! Alas!
as if our Whole rise, and increase, depended on the progress we make in it. Alas! Alas!
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its Men that enoble the World, the World cannot enoble Men:
its Men that ennoble the World, the World cannot ennoble Men:
po31 n2 cst vvi dt n1, dt n1 vmbx vvi n2:
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If the Kingdom of Heaven be like unto a Mustard-seed as to increase, this World is like to a Mustard-seed without increase;
If the Kingdom of Heaven be like unto a Mustard seed as to increase, this World is like to a Mustard seed without increase;
cs dt n1 pp-f n1 vbb j p-acp dt n1 a-acp pc-acp vvi, d n1 vbz av-j p-acp dt n1 p-acp n1;
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For compared with Heaven, this World is smaller than a Mustard-seed; I wish it had the virtue to quicken our Reason, that it has to open our Brain.
For compared with Heaven, this World is smaller than a Mustard seed; I wish it had the virtue to quicken our Reason, that it has to open our Brain.
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Give me leave once more to reason it thus:
Give me leave once more to reason it thus:
vvb pno11 vvi a-acp av-dc pc-acp vvi pn31 av:
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Have you never address'd your self to a Sun-Dyal, to ask the hour of the day; You have, and that often.
Have you never addressed your self to a Sun-Dyal, to ask the hour of the day; You have, and that often.
vhb pn22 av-x vvn po22 n1 p-acp dt np1, pc-acp vvi dt n1 pp-f dt n1; pn22 vhb, cc cst av.
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Know then, that very shadow, which counts each minute, in every moment gives light, to this important Truth.
Know then, that very shadow, which counts each minute, in every moment gives Light, to this important Truth.
vvb av, cst j n1, r-crq vvz d n1, p-acp d n1 vvz n1, p-acp d j n1.
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Your ador'd Earth, what is it think you, O Idolaters of Terrene greatness, compared to Heaven? Take notice I beseech you, of what the Dyal makes out.
Your adored Earth, what is it think you, Oh Idolaters of Terrene greatness, compared to Heaven? Take notice I beseech you, of what the Dyal makes out.
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This Earth, in comparison of Heaven, even in bulk and extent, is less than a Mustard-seed; Let not the proposition I so boldly advance, surprise you;
This Earth, in comparison of Heaven, even in bulk and extent, is less than a Mustard seed; Let not the proposition I so boldly advance, surprise you;
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I impose not upon you, I vent nothing but real Verity.
I impose not upon you, I vent nothing but real Verity.
pns11 vvb xx p-acp pn22, pns11 vvb pix cc-acp j n1.
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Consult the Learned, they'l inform you, it is no more than the point of a Needle,
Consult the Learned, They'll inform you, it is no more than the point of a Needle,
vvb dt j, pns32|vmb vvi pn22, pn31 vbz dx dc cs dt n1 pp-f dt n1,
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than the Centre of a Circle; they'l farther instruct you, that on this supposal, the whole Art of Dyaling relies.
than the Centre of a Circle; They'll farther instruct you, that on this supposal, the Whole Art of Dialing relies.
cs dt n1 pp-f dt n1; pns32|vmb av-jc vvi pn22, cst p-acp d n1, dt j-jn n1 pp-f np1 vvz.
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The Art, as experience makes out, when rightly practis'd, never faileth, never deceiveth; nor can the ground, on which it depends, be fallacious. Ah Mortals! Mortals!
The Art, as experience makes out, when rightly practised, never Faileth, never deceives; nor can the ground, on which it depends, be fallacious. Ah Mortals! Mortals!
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it is not this lower World, it's your deluded Ambition is great.
it is not this lower World, it's your deluded Ambition is great.
pn31 vbz xx d jc n1, pn31|vbz po22 j-vvn n1 vbz j.
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This Earth on which your Glory builds, this Sea on which your Avarice Sayls, is but an Attom, is but a Point in paragon of Heaven.
This Earth on which your Glory builds, this Sea on which your Avarice Sails, is but an Atom, is but a Point in paragon of Heaven.
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Punctum est (says the moral Philosopher) in quo bella geritis, it is but a point on which you War, O Romans, it is but a point on which your Martial Forces draw up, March, and Randezvous;Punctum est (Says the moral Philosopher) in quo Bella geritis, it is but a point on which you War, Oh Romans, it is but a point on which your Martial Forces draw up, March, and Rendezvous;
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it is but a point on which your War-like Instruments resound: It is but a point over which your Victorious Eagles fly.
it is but a point on which your Warlike Instruments resound: It is but a point over which your Victorious Eagles fly.
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Subdue Countries, Fetter the Liberty of Nations, Colour your Purples in the blood of Dying Monarchies;
Subdue Countries, Fetter the Liberty of nations, Colour your Purples in the blood of Dying Monarchies;
vvb n2, vvb dt n1 pp-f n2, vvb po22 n2-jn p-acp dt n1 pp-f j-vvg n2;
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Let Europe, Asia, and Africa, draw your Triumphal Chariots:
Let Europe, Asia, and Africa, draw your Triumphal Chariots:
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Let America, (when known) bring up your Glorious Train, you'l then be Great, you'l be Masters, you'l be Lords of a World, terrarum Domini. You'l have gain'd your point; And what is it? what is it? a point, a point; for no more is the World to Heaven then a point; punctum est, make much of little,
Let America, (when known) bring up your Glorious Train, You'll then be Great, You'll be Masters, You'll be lords of a World, terrarum Domini. You'll have gained your point; And what is it? what is it? a point, a point; for no more is the World to Heaven then a point; punctum est, make much of little,
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since you know not to make much of what is Great, Heaven, your Soul, God. But so many Empires are past, the point remains no more theirs:
since you know not to make much of what is Great, Heaven, your Soul, God. But so many Empires Are past, the point remains no more theirs:
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Ecce gentes quasi stilla situlae, exclaims the Prophet Isa. chap. 40. ver. 12. Behold the Nations like a drop of a Bucket. A drop, a drop;Ecce gentes quasi Stilla situlae, exclaims the Prophet Isaiah chap. 40. ver. 12. Behold the nations like a drop of a Bucket. A drop, a drop;
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behold the increase of the Adorers of the World, the drop is often puff'd into a bubble, a pleasant sight to the Eye, but soon breaks, and vanishes;
behold the increase of the Adorers of the World, the drop is often puffed into a bubble, a pleasant sighed to the Eye, but soon breaks, and Vanishes;
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ecce Gentes, behold your Nations, your Gentiles, your Heathens, your livers without the fear of God, forgotten of Heaven, aspiring to nothing but Earthly Promotion;ecce Gentes, behold your nations, your Gentiles, your heathens, your livers without the Fear of God, forgotten of Heaven, aspiring to nothing but Earthly Promotion;
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they rise with the inconstant Bucket of Fortune, to drop and plunge into a deluge of Misery.
they rise with the inconstant Bucket of Fortune, to drop and plunge into a deluge of Misery.
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Punctum est; and if the main, if the whole, be but a point, what must it's Divisions and Sub-divisions, Sections and Sub-Sections, prove to be? Your Cottages, your Rights of Common, your Copy-holds, Free holds, Tenements, Mannors, &c. what are they,Punctum est; and if the main, if the Whole, be but a point, what must it's Divisions and Subdivisions, Sectis and Sub-Sections, prove to be? Your Cottages, your Rights of Common, your Copyholds, Free holds, Tenements, Manors, etc. what Are they,
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but the Fractions of a point, in one removal from nothing? And yet, and yet, How many! how many!
but the Fractions of a point, in one removal from nothing? And yet, and yet, How many! how many!
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injurious to Themselves, unmindful of Heaven, ungrateful to God, spend their desires, consume their loves, and cast away their thoughts on transitory Trifles, and Joys? As if enslaving themselves to Flesh and World,injurious to Themselves, unmindful of Heaven, ungrateful to God, spend their Desires, consume their loves, and cast away their thoughts on transitory Trifles, and Joys? As if enslaving themselves to Flesh and World,
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so far beneath the noble Nature of a Soul, could add to their greatness.
so Far beneath the noble Nature of a Soul, could add to their greatness.
av av-j p-acp dt j n1 pp-f dt n1, vmd vvi p-acp po32 n1.
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What Suits? what Animosities? what Feuds? what a living like Canibals, even amongst Christians? what endeavours to depress and devour each other;
What Suits? what Animosities? what Feuds? what a living like Cannibals, even among Christians? what endeavours to depress and devour each other;
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and all for the small part of a point? Punctum est, and that not durable.
and all for the small part of a point? Punctum est, and that not durable.
cc d p-acp dt j n1 pp-f dt n1? fw-la fw-la, cc cst xx j.
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I have contained my Discourse within the bounds of Natural Reason;
I have contained my Discourse within the bounds of Natural Reason;
pns11 vhb vvn po11 n1 p-acp dt n2 pp-f j n1;
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But if you'l have the true value of a Soul, open the Eyes of a lively Faith, see your Creator become a Redeemer, see your God dying upon a Cross, and remember that Blood, that Death, of Infinite worth, are the Price and Ransome of your Soul. A little respit,
But if You'll have the true valve of a Soul, open the Eyes of a lively Faith, see your Creator become a Redeemer, see your God dying upon a Cross, and Remember that Blood, that Death, of Infinite worth, Are the Price and Ransom of your Soul. A little respite,
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and I come in my second part to solve an Objection of a Worldling.
and I come in my second part to solve an Objection of a Worldling.
cc pns11 vvb p-acp po11 ord n1 pc-acp vvi dt n1 pp-f dt n1.
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Simile est Regnum Coelorum Grano Sinapis, The Kingdom of Heaven is like to a Mustard-seed.
Simile est Kingdom Coelorum Grano Sinapis, The Kingdom of Heaven is like to a Mustard seed.
n1 fw-la fw-la fw-la np1 fw-la, dt n1 pp-f n1 vbz av-j p-acp dt n1.
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IN my first part I have made it my endeavour, to set forth the disparity that runs between this World, and a Soul;
IN my First part I have made it my endeavour, to Set forth the disparity that runs between this World, and a Soul;
p-acp po11 ord n1 pns11 vhb vvn pn31 po11 n1, pc-acp vvi av dt n1 cst vvz p-acp d n1, cc dt n1;
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and by consequence, That Man cannot aspire to an increase, by levelling his thoughts at any thing this World affords, a world so little, so vain, so unconstant.
and by consequence, That Man cannot aspire to an increase, by levelling his thoughts At any thing this World affords, a world so little, so vain, so unconstant.
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But I fear a Melancholly dumpish Fit has seiz'd you, so are you out of humour with the World;
But I Fear a Melancholy dumpish Fit has seized you, so Are you out of humour with the World;
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Methinks I hear one of those say, who affect Wit, by a nauseous drolling at Piety;
Methinks I hear one of those say, who affect Wit, by a nauseous drolling At Piety;
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I apprehend, you Preachers, heat your selves to little Purpose.
I apprehend, you Preachers, heat your selves to little Purpose.
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We are of a cooler temper, we have not so much of the Mustard-seed, as to take snuff at the World for every Impression, threat of Hell, or name of Heaven.
We Are of a cooler temper, we have not so much of the Mustard seed, as to take snuff At the World for every Impression, threat of Hell, or name of Heaven.
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Heaven and Hell are things remote. We live in the World, to rise, and increase: And to this end, we study to foot sure;
Heaven and Hell Are things remote. We live in the World, to rise, and increase: And to this end, we study to foot sure;
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Faith and Religion, we know, have a fair stroke for the other World, but have forfeited many a Loyal Life, Estate, and Fortune in this;Faith and Religion, we know, have a fair stroke for the other World, but have forfeited many a Loyal Life, Estate, and Fortune in this;
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we have a Family to provide for, our selves; We must live according to our Birth and Quality.
we have a Family to provide for, our selves; We must live according to our Birth and Quality.
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In a word, make Piety and Religion, our increase and Interest upon Earth, and we will soon be Saints for Heaven.
In a word, make Piety and Religion, our increase and Interest upon Earth, and we will soon be Saints for Heaven.
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You have spoke like what you are, with much Prophanity, little Wit, and no Reason; By all which, the coolness of your temper discovers it self.
You have spoke like what you Are, with much Profanity, little Wit, and no Reason; By all which, the coolness of your temper discovers it self.
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Heaven and Hell, you tell me, are things afar off;
Heaven and Hell, you tell me, Are things afar off;
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and I would have you know, that Heaven is no farther off, than you'l make it,
and I would have you know, that Heaven is no farther off, than You'll make it,
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and Hell perhaps, is nearer than you think it. You say you live in the World, great news!
and Hell perhaps, is nearer than you think it. You say you live in the World, great news!
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I thought you had liv'd out of it;
I Thought you had lived out of it;
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For those that live in the World like Men, and govern themselves with Faith and Reason, are sensible they are placed here to serve God, and work their Salvation. You'l foot sure;
For those that live in the World like Men, and govern themselves with Faith and Reason, Are sensible they Are placed Here to serve God, and work their Salvation. You'll foot sure;
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and can there be sure footing in the slippery way of Vice? You are to provide for a Posterity, and are you therefore to neglect an Eternity? But you must live according to your Birth and Quality:
and can there be sure footing in the slippery Way of Vice? You Are to provide for a Posterity, and Are you Therefore to neglect an Eternity? But you must live according to your Birth and Quality:
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And at the holy Font of Baptism, were you not regenerated to be the Heirs of Heaven,
And At the holy Font of Baptism, were you not regenerated to be the Heirs of Heaven,
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and qualified to be the Children of God; You bid me make Piety and Religion your Interest upon Earth;
and qualified to be the Children of God; You bid me make Piety and Religion your Interest upon Earth;
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and is it not the greatest of Interests, that by the pious Exercises of True Religion, you may purchase the unvaluable Treasure of Heavenly Bliss? But your meaning is, make Piety and Religion your way to Riches, Honour,
and is it not the greatest of Interests, that by the pious Exercises of True Religion, you may purchase the unvaluable Treasure of Heavenly Bliss? But your meaning is, make Piety and Religion your Way to Riches, Honour,
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and Greatness upon Earth, and then you'l be Saints for Heaven. I understand you. In place of your buying Heaven, youl'd have Heaven buy you.
and Greatness upon Earth, and then You'll be Saints for Heaven. I understand you. In place of your buying Heaven, youled have Heaven buy you.
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But let me tell you, Heaven admits of no such Saints, who will not venture the few and vain satisfactions of this World, to secure their Soul, the possession of God, and a happy Eternity.
But let me tell you, Heaven admits of no such Saints, who will not venture the few and vain satisfactions of this World, to secure their Soul, the possession of God, and a happy Eternity.
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Quid prodest homini? It's our Saviour expostulates the case, with too rash Followers of a Sinful World, si totum mundum lucretur, animae vero suae detrimentum patiatur; Quid profits Homini? It's our Saviour expostulates the case, with too rash Followers of a Sinful World, si totum Mundum lucretur, Spirits vero suae detrimentum patiatur;
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What is a man profited, if he gain the whole World, and lose his own Soul? A pressing Instance: What is a man profited, if he gain the Whole World, and loose his own Soul? A pressing Instance:
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quid prodest, where is the profit? where the Income? where the pretended increase, suppose one gain the World, and lose his Soul? Answer if you can.quid profits, where is the profit? where the Income? where the pretended increase, suppose one gain the World, and loose his Soul? Answer if you can.
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The proposal is clear and urging.
The proposal is clear and urging.
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Where the loss is so much exceeding, you'l tell me, as that of the Soul is, there can be no profit, in the gain even of a World. You speak well;
Where the loss is so much exceeding, You'll tell me, as that of the Soul is, there can be no profit, in the gain even of a World. You speak well;
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it is the current and obvious Exposition, abundantly confirming the present Truth. Yet spending several reflexions upon these words.
it is the current and obvious Exposition, abundantly confirming the present Truth. Yet spending several reflexions upon these words.
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Something, methinks, I discover in them more, then at the first sight appears.
Something, methinks, I discover in them more, then At the First sighed appears.
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For as the case is stated, the same Man is the gainer, the same the loser, a gainer of the whole World,
For as the case is stated, the same Man is the gainer, the same the loser, a gainer of the Whole World,
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and a loser of his Soul. Should you question me:and a loser of his Soul. Should you question me:
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quid prodest, where is the profit? I should incline to answer, in not being a loser, of both World and Soul;quid profits, where is the profit? I should incline to answer, in not being a loser, of both World and Soul;
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because, as the case stands, though loser of his Soul, he's gainer of the World.
Because, as the case Stands, though loser of his Soul, he's gainer of the World.
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A fallacy, a fallacy, supported only by the ignorance of what the loss of a Soul is;
A fallacy, a fallacy, supported only by the ignorance of what the loss of a Soul is;
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And Christs words furnishes me with this retortion: By the loss of his Soul he loses himself;
And Christ words furnishes me with this retortion: By the loss of his Soul he loses himself;
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now the gainer being the same as the loser, both are lost; and themselves being lost, they are at a total loss.
now the gainer being the same as the loser, both Are lost; and themselves being lost, they Are At a total loss.
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At the loss of a World, loss of Soul, loss of God, O what losses!
At the loss of a World, loss of Soul, loss of God, Oh what losses!
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Let World then be forfeited, so it be with the saving of our Soul, and the gain of Gods favour.
Let World then be forfeited, so it be with the Saving of our Soul, and the gain of God's favour.
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It is but just, no loss, but an increase. Mis-interpret me not, as if I were for the neglect of Employments and Concerns;
It is but just, no loss, but an increase. Misinterpret me not, as if I were for the neglect of Employments and Concerns;
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I know the good government of the World, requires Application to Worldly Affairs.
I know the good government of the World, requires Application to Worldly Affairs.
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I am not ignorant, that pretensions to increase of Fortune, by way of Virtue and Merit, are Duties justly challenged by Gods Vicars at your hands.
I am not ignorant, that pretensions to increase of Fortune, by Way of Virtue and Merit, Are Duties justly challenged by God's Vicars At your hands.
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But then be pleased to remember, your first obligation is to God, your chief imployment to regulate your proceedings, by his Laws;
But then be pleased to Remember, your First obligation is to God, your chief employment to regulate your proceedings, by his Laws;
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from Him you had your Being, from Him you must have your increase. Religion is not to be sway'd by Interst, but Interest by Religion;
from Him you had your Being, from Him you must have your increase. Religion is not to be swayed by Interest, but Interest by Religion;
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Passion is not to govern Reason, nor Reason to question Gods Commands; Justice must neither be daunted, nor brib'd, by what this World may propose.
Passion is not to govern Reason, nor Reason to question God's Commands; justice must neither be daunted, nor bribed, by what this World may propose.
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In a word, for a point, and less than a point, be it Earthly Honor, be it Wealth, be it Pleasure, we are not to lose our Soul;
In a word, for a point, and less than a point, be it Earthly Honour, be it Wealth, be it Pleasure, we Are not to loose our Soul;
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to our everlasting loss, decrease and perdition.
to our everlasting loss, decrease and perdition.
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Otherwise you will repent when it is too late, and when your Tears will only water,
Otherwise you will Repent when it is too late, and when your Tears will only water,
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and not wash away the Guilt of a Sinful Life.
and not wash away the Gilded of a Sinful Life.
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Too late, too late, the Unrighteous cry out, in the Book of Wisdom; Chap. 6. ver. 7. Lassati sumus in via iniquitatis & perditionis, We are tired out in the way of Iniquity and Perdition;
Too late, too late, the Unrighteous cry out, in the Book of Wisdom; Chap. 6. ver. 7. Lassati sumus in via iniquitatis & perditionis, We Are tired out in the Way of Iniquity and Perdition;
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Ambulavimus vias difficiles, We have walked rough ways; Viam Dei ignoravimus, We knew not the way of the Lord: Ambulavimus Ways difficiles, We have walked rough ways; Viam Dei ignoravimus, We knew not the Way of the Lord:
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Too long deferr'd a Repentance, forced by Anguish and Torment, but no Remedy. Lassati sumus, We are tired.
Too long deferred a Repentance, forced by Anguish and Torment, but no Remedy. Lassati sumus, We Are tired.
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And why? If Sin and Iniquity tired you, why were you not tired with Iniquity and Sinning? Vias difficiles Ambulavimus, You have trod hard ways;
And why? If since and Iniquity tired you, why were you not tired with Iniquity and Sinning? Ways difficiles Ambulavimus, You have trod hard ways;
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And why did you not foot the easier paths of Righteousness, to the peace of your Conscience,
And why did you not foot the Easier paths of Righteousness, to the peace of your Conscience,
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and quiet of your Souls? Vias Domini ignoravimus, We were ignorant of the ways of the Lord:
and quiet of your Souls? Ways Domini ignoravimus, We were ignorant of the ways of the Lord:
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And how so? Was not the way of the Lord revealed, and open to you,
And how so? Was not the Way of the Lord revealed, and open to you,
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as well as to others? Fond Complaints! Fruitless Excuses! Affected Ignorance! You would not know, what you would not perform;
as well as to Others? Found Complaints! Fruitless Excuses! Affected Ignorance! You would not know, what you would not perform;
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you hated Truth, to embrace Vanity: Interest was your Religion, Ambition your Guide, and not Piety;
you hated Truth, to embrace Vanity: Interest was your Religion, Ambition your Guide, and not Piety;
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Prophanity your Rule, and not Devotion;
Profanity your Rule, and not Devotion;
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you enslav'd Faith to Sense, Reason to Passion, Soul to Body, and by a false Perspective representing unto your selves, great for little, and little for great, you aspired to settle your Greatness and Happiness in a Contemptible World, by relinquishing God;
you enslaved Faith to Sense, Reason to Passion, Soul to Body, and by a false Perspective representing unto your selves, great for little, and little for great, you aspired to settle your Greatness and Happiness in a Contemptible World, by relinquishing God;
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And whereas, like the Mustard-seed, raising your self from little to great, to God, to Eternal Bliss, by your own increase, you should have increased the Kingdom of Heaven:
And whereas, like the Mustard seed, raising your self from little to great, to God, to Eternal Bliss, by your own increase, you should have increased the Kingdom of Heaven:
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Falling from great to little, you have made an accession to the Princedom of Torment.
Falling from great to little, you have made an accession to the Princedom of Torment.
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And now quid prodest, quid prodest? what doth it avail you? what doth it avail you, to have master'd a World? The World is where it was, and you in Hell.
And now quid profits, quid profits? what does it avail you? what does it avail you, to have mastered a World? The World is where it was, and you in Hell.
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Crucior in hac flamma, exclaims the Rich Man, we commonly call Dives. I am tormented in this Fire: Crucior in hac Flamma, exclaims the Rich Man, we commonly call Dives. I am tormented in this Fire:
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Where our Saviour, bringing in Abraham and Dives discoursing together, emboldens me to put in a Word to my purpose, and so end.
Where our Saviour, bringing in Abraham and Dives discoursing together, emboldens me to put in a Word to my purpose, and so end.
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Good News, O Dives! from the other World.
Good News, Oh Dives! from the other World.
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And what, says he, are the Tydings of the other World to me, who am in pain,
And what, Says he, Are the Tidings of the other World to me, who am in pain,
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but painful? Your Children are jocund. And I, sighing:
but painful? Your Children Are jocund. And I, sighing:
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They peaceable enjoy the Riches, the Titles, the Honours, with so much Toil thou entailest upon them.
They peaceable enjoy the Riches, the Titles, the Honours, with so much Toil thou entailest upon them.
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And my Inheritance are gnashing of Teeth, a never-dying Worm, Reproach and Ignominy.
And my Inheritance Are gnashing of Teeth, a never-dying Worm, Reproach and Ignominy.
cc po11 n1 vbr vvg pp-f n2, dt j n1, n1 cc n1.
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That Pallace of which, Wealth laid the first Stone, by Magnificency the Architect is now compleated.
That Palace of which, Wealth laid the First Stone, by Magnificency the Architect is now completed.
cst n1 pp-f r-crq, n1 vvd dt ord n1, p-acp n1 dt n1 vbz av vvd.
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And I, unhappy dwell in a Dungeon of Horror and Darkness:
And I, unhappy dwell in a Dungeon of Horror and Darkness:
cc pns11, j vvb p-acp dt n1 pp-f n1 cc n1:
(4) part (DIV2)
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The Gardens you design'd are curiously divided, the Walks laid out, the Flowers breath a constant Spring and Paradise:
The Gardens you designed Are curiously divided, the Walks laid out, the Flowers breath a constant Spring and Paradise:
dt n2 pn22 vvd vbr av-j vvn, dt n2 vvd av, dt n2 vvb dt j n1 cc n1:
(4) part (DIV2)
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And here in stench I am chain'd, only permitted to walk with my dismal Fancy from torment to torment.
And Here in stench I am chained, only permitted to walk with my dismal Fancy from torment to torment.
cc av p-acp n1 pns11 vbm vvn, av-j vvn pc-acp vvi p-acp po11 j n1 p-acp n1 pc-acp vvi.
(4) part (DIV2)
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Comfort, O Davies, those little Cypresses, all thrive and are grown up, to defiance of the scorching Sun. And I burn;
Comfort, Oh Davies, those little Cypresses, all thrive and Are grown up, to defiance of the scorching Sun. And I burn;
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(4) part (DIV2)
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Your Fountains run and sport, your Waterworks Play to admiration within your shady Groves; and neither Shade, or a drop of Water have I to temper my excessive Flames.
Your Fountains run and sport, your Waterworks Play to admiration within your shady Groves; and neither Shade, or a drop of Water have I to temper my excessive Flames.
po22 n2 vvi cc n1, po22 n2 vvb p-acp n1 p-acp po22 j n2; cc dx n1, cc dt n1 pp-f n1 vhb pns11 pc-acp vvi po11 j n2.
(4) part (DIV2)
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That Wilderness you planted with such exquisit art, is grown up into a Labyrinth, where pleasure has lost its self, to be found by all that enter;
That Wilderness you planted with such exquisite art, is grown up into a Labyrinth, where pleasure has lost its self, to be found by all that enter;
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And I am lost, says he, in the inextricable Labyrinth of Fire, of Torment, of a woful Eternity.
And I am lost, Says he, in the inextricable Labyrinth of Fire, of Torment, of a woeful Eternity.
cc pns11 vbm vvn, vvz pns31, p-acp dt j n1 pp-f n1, pp-f n1, pp-f dt j n1.
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I burn, I burn, and burn I must for ever.
I burn, I burn, and burn I must for ever.
pns11 vvb, pns11 vvb, cc vvb pns11 vmb p-acp av.
(4) part (DIV2)
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189
Cruciar in hac flamma; Such, beloved Brethren, is the apparent increase, and real decrease of those, who value Interest above Religion, their own Humours, above Gods Precepts;Cruciar in hac Flamma; Such, Beloved Brothers, is the apparent increase, and real decrease of those, who valve Interest above Religion, their own Humours, above God's Precepts;
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(4) part (DIV2)
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Body above Soul, Vice above Virtue, and Earth above Heaven; and so it ends, without ever finding an end of misery.
Body above Soul, Vice above Virtue, and Earth above Heaven; and so it ends, without ever finding an end of misery.
n1 p-acp n1, n1 p-acp n1, cc n1 p-acp n1; cc av pn31 vvz, p-acp av vvg dt n1 pp-f n1.
(4) part (DIV2)
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By an opposite way of living, let us change the decrease into an increase, by a right estimate of what is Truth,
By an opposite Way of living, let us change the decrease into an increase, by a right estimate of what is Truth,
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(4) part (DIV2)
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and what Imposture, what Temporal, what Eternal. The Mustard-seed begins early; no sooner committed to the Earth, but it works its increase;
and what Imposture, what Temporal, what Eternal. The Mustard seed begins early; no sooner committed to the Earth, but it works its increase;
cc r-crq n1, r-crq j, r-crq j. dt n1 vvz av-j; av-dx av-c vvn p-acp dt n1, cc-acp pn31 vvz po31 n1;
(4) part (DIV2)
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its perseverant, of a hot nature, that is, as it were resolute.
its perseverant, of a hight nature, that is, as it were resolute.
pn31|vbz j, pp-f dt j n1, cst vbz, c-acp pn31 vbdr j.
(4) part (DIV2)
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The like are we to be, we must begin, we must persevere, we must be resolute, Regnum Coelorum vim patitur & violenti rapiunt illud:
The like Are we to be, we must begin, we must persevere, we must be resolute, Kingdom Coelorum vim patitur & violenti rapiunt illud:
dt j vbr pns12 pc-acp vbi, pns12 vmb vvi, pns12 vmb vvi, pns12 vmb vbi j, fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la:
(4) part (DIV2)
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The Kingdom of Heaven suffereth violence, and the violent bear it away. The Kingdom of Heaven suffers violence, and the violent bear it away.
dt n1 pp-f n1 vvz n1, cc dt j vvi pn31 av.
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We are to be resolute in a True Faith, of undaunted Hope, and fervent Charity, that so by raising our thoughts to a true esteem of our Soul, to God, to Life Eternal, we may increase the Kingdom of Heaven,
We Are to be resolute in a True Faith, of undaunted Hope, and fervent Charity, that so by raising our thoughts to a true esteem of our Soul, to God, to Life Eternal, we may increase the Kingdom of Heaven,
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and the Kingdom of Heaven, like the Mustard-seed, may increase by us;
and the Kingdom of Heaven, like the Mustard seed, may increase by us;
cc dt n1 pp-f n1, av-j dt n1, vmb vvi p-acp pno12;
(4) part (DIV2)
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which God of his Infinite Mercy grant us, In the name of the Father, and of the Son,
which God of his Infinite Mercy grant us, In the name of the Father, and of the Son,
r-crq n1 pp-f po31 j n1 vvb pno12, p-acp dt n1 pp-f dt n1, cc pp-f dt n1,
(4) part (DIV2)
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and of the Holy Ghost, Amen. FINIS.and of the Holy Ghost, Amen. FINIS.
cc pp-f dt j n1, uh-n. fw-la.
(4) part (DIV2)
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