Eniautos a course of sermons for all the Sundaies of the year : fitted to the great necessities, and for the supplying the wants of preaching in many parts of this nation : together with a discourse of the divine institution, necessity, sacredness and separation of the office ministeriall / by Jer. Taylor ...
OR, CHRIST'S Advent to Judgement. 2 Cor. 5. 10. For we must all appear before the Judgment seat of CHRIST, that every one may receive the things done in his body, according to that he hath done,
OR, CHRIST'S Advent to Judgement. 2 Cor. 5. 10. For we must all appear before the Judgement seat of CHRIST, that every one may receive the things done in his body, according to that he hath done,
and to distinguish them by rewards, hath been designed by all Laws, by the sayings of wise men, by the order of things, by their proportions to good or evill;
and to distinguish them by rewards, hath been designed by all Laws, by the sayings of wise men, by the order of things, by their proportions to good or evil;
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and by all that is wise and sober amongst men, hath taken the part of Vertue, adorning it with glorious appellatives, encouraging it by rewards, entertaining it with sweetnesses,
and by all that is wise and Sobrium among men, hath taken the part of Virtue, adorning it with glorious appellatives, encouraging it by rewards, entertaining it with Sweetnesses,
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and to question such, would betray the weaknesse of the publick rods and axes, and represent the sinner to be stronger then the power that is appointed to be his bridle;
and to question such, would betray the weakness of the public rods and axes, and represent the sinner to be Stronger then the power that is appointed to be his bridle;
yet the personall and criminall are so few, that of 20000 sins that cry aloud to God for vengeance, scarce two are noted by the publick eye and chastis'd by the hand of Justice;
yet the personal and criminal Are so few, that of 20000 Sins that cry aloud to God for vengeance, scarce two Are noted by the public eye and chastised by the hand of justice;
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for not only what is done NONLATINALPHABET by the body, but even the acts of abstracted understanding and volition, the acts of reflexion and choice, acts of self-love and admiration,
for not only what is done by the body, but even the acts of abstracted understanding and volition, the acts of reflection and choice, acts of Self-love and admiration,
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for the destruction of which this terror is intended. 1. Therefore we will consider the persons that are to be judged, with the circumstances of our advantages or our sorrowes: [ We must all appear.
for the destruction of which this terror is intended. 1. Therefore we will Consider the Persons that Are to be judged, with the Circumstances of our advantages or our sorrows: [ We must all appear.
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Every one of these are dressed with circumstances of affliction and afrightment to those to whom such terrors shall appertain as a portion of their inheritance.
Every one of these Are dressed with Circumstances of affliction and affrightment to those to whom such terrors shall appertain as a portion of their inheritance.
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Kings and Priests, Nobles and Learned, the Crafty and the Easie, the Wise and the Foolish, the Rich and the Poor, the prevailing Tyrant and the oppressed Party shall all appear to receive ther Symbol;
Kings and Priests, Nobles and Learned, the Crafty and the Easy, the Wise and the Foolish, the Rich and the Poor, the prevailing Tyrant and the oppressed Party shall all appear to receive their Symbol;
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or else because the sorrow is apt to increase by being apprehended to be a rare case and a singular unworthinesse in him who is afflicted, otherwise then is common to the sons of men, companions of his sin,
or Else Because the sorrow is apt to increase by being apprehended to be a rare case and a singular unworthiness in him who is afflicted, otherwise then is Common to the Sons of men, Sodales of his since,
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and when the first day of Judgement happen'd, that (I mean) of the universall deluge of waters upon the old World, the calamity swell'd like the floud,
and when the First day of Judgement happened, that (I mean) of the universal deluge of waters upon the old World, the calamity swelled like the flood,
every Mans fear shall be increased by his neighbours shriekes, and the amazement that all the world shall be in, shall unite as the sparks of a raging furnace into a globe of fire,
every men Fear shall be increased by his neighbours shrieks, and the amazement that all the world shall be in, shall unite as the sparks of a raging furnace into a Globe of fire,
and at Dooms-day, when the terrors are universall, besides that it is in it self so much greater because it can affright the whole world, it is also made greater by communication and a sorrowfull influence; Grief being then strongly infectious:
and At Doomsday, when the terrors Are universal, beside that it is in it self so much greater Because it can affright the Whole world, it is also made greater by communication and a sorrowful influence; Grief being then strongly infectious:
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But this generall consideration may be hightned with four or five circumstances. 1. Consider what an infinite multitude of Angels and Men and Women shall then appear;
But this general consideration may be heightened with four or five Circumstances. 1. Consider what an infinite multitude of Angels and Men and Women shall then appear;
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it is a huge assembly when the Men of one Kingdome, the Men of one Age in a single Province are gathered togother into heaps and confusion of disorder;
it is a huge assembly when the Men of one Kingdom, the Men of one Age in a single Province Are gathered togother into heaps and confusion of disorder;
But then all Kingdomes of all ages, all the Armies that ever mustered, all that World that Augustus Caesar taxed, all those hundreds of Millions that were slain in all the Roman Wars from Numa 's time till Italy was broken into Principalities and small Exarchats, all these,
But then all Kingdoms of all ages, all the Armies that ever mustered, all that World that Augustus Caesar taxed, all those hundreds of Millions that were slave in all the Roman Wars from Numa is time till Italy was broken into Principalities and small Exarchates, all these,
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2. In this great multitude we shall meet all those who by their example and their holy precepts have like tapers enkindled with a beam of the Sun of righteousnesse enlightned us,
2. In this great multitude we shall meet all those who by their Exampl and their holy Precepts have like Tapers enkindled with a beam of the Sun of righteousness enlightened us,
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Then they shall perceive, that if they had obeyed an easie and a sober counsell, they had been partners of the same felicity which they see so illustrious upon the heads of those Preachers whose work is with the Lord, and who by their life and Doctrine endeavoured to snatch the Soul of their friend or relatives from an intolerable misery.
Then they shall perceive, that if they had obeyed an easy and a Sobrium counsel, they had been partners of the same felicity which they see so illustrious upon the Heads of those Preachers whose work is with the Lord, and who by their life and Doctrine endeavoured to snatch the Soul of their friend or relatives from an intolerable misery.
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But he that sees a crown put upon their heads that give good counsell, and preach holy and severe Sermons with designs of charity and piety, will also then perceive that God did not send Preachers for nothing, on trifling errands and without regard:
But he that sees a crown put upon their Heads that give good counsel, and preach holy and severe Sermons with designs of charity and piety, will also then perceive that God did not send Preachers for nothing, on trifling errands and without regard:
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and fewer miracles, and a lesse experience, and a younger grace, and a seldomer Preaching, and more unlikely circumstances have suffered the work of God to prosper upon their spirits,
and fewer Miracles, and a less experience, and a younger grace, and a seldomer Preaching, and more unlikely Circumstances have suffered the work of God to prosper upon their spirits,
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There shall stand the men of Nineveh, and they shall stand upright in Judgement, for they at the preaching of one man in a lesse space then forty dayes returned unto the Lord their God;
There shall stand the men of Nineveh, and they shall stand upright in Judgement, for they At the preaching of one man in a less Molle then forty days returned unto the Lord their God;
and the holy Martyrs, and shall proclaim to all the world that it was not impossible to do the work of Grace in the midst of all our weaknesses, and accidentall disadvantages:
and the holy Martyrs, and shall proclaim to all the world that it was not impossible to do the work of Grace in the midst of all our Weaknesses, and accidental disadvantages:
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and the severities of temperance and self-deniall, are not such insuperable mountains, but that an honest and a sober person may perform them in acceptable degrees,
and the severities of temperance and self-denial, Are not such insuperable Mountains, but that an honest and a Sobrium person may perform them in acceptable Degrees,
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and this seen of honest persons shall make the Divine Judgement upon sinners more reasonable and apparently just, in passing upon them the horrible sentence;
and this seen of honest Persons shall make the Divine Judgement upon Sinners more reasonable and apparently just, in passing upon them the horrible sentence;
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for why cannot we as well serve God in peace as others served him in war? why cannot we love him as well when he treats us sweetly and gives us health and plenty, honours or fair fortunes, reputation or contentednesse, quietnesse and peace,
for why cannot we as well serve God in peace as Others served him in war? why cannot we love him as well when he treats us sweetly and gives us health and plenty, honours or fair fortune's, reputation or contentedness, quietness and peace,
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as others did upon gibbets and under axes, in the hands of tormentors, and in hard wildernesses, in nakednesse and poverty, in the midst of all evill things and all sad discomforts? Concerning this no answer can be made.
as Others did upon gibbets and under axes, in the hands of tormentors, and in hard Wildernesses, in nakedness and poverty, in the midst of all evil things and all sad discomforts? Concerning this no answer can be made.
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There shall ye see that poor perishing soul whom thou didst tempt to adultery and wantonnesse, to drunkennesse or perjury, to rebellion or an evill interest, by power or craft, by witty discourses or deep dissembling, by scandall or a snare, by evill example or pernicious counsell, by malice or unwarinesse;
There shall you see that poor perishing soul whom thou didst tempt to adultery and wantonness, to Drunkenness or perjury, to rebellion or an evil Interest, by power or craft, by witty discourses or deep dissembling, by scandal or a snare, by evil Exampl or pernicious counsel, by malice or unwariness;
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and when all this is summ'd up, and from the variety of its particulars is drawn into an uneasie load and a formidable summe, possibly we may finde sights enough to scare all our confidences,
and when all this is summed up, and from the variety of its particulars is drawn into an uneasy load and a formidable sum, possibly we may find sights enough to scare all our confidences,
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or two, or ten, or twenty accursed souls despairing, miserable, infinitely miserable, roaring and blaspheming, and fearfully cursing thee as the cause of its eternall sorrowes.
or two, or ten, or twenty accursed Souls despairing, miserable, infinitely miserable, roaring and blaspheming, and fearfully cursing thee as the cause of its Eternal sorrows.
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And because very many sins, are sins of society and confederation; such are fornication, drunkennesse, bribery, simony, rebellion, schisme, and many others;
And Because very many Sins, Are Sins of society and confederation; such Are fornication, Drunkenness, bribery, simony, rebellion, Schism, and many Others;
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and what shall happen to thee by whom thy Brother dies eternally? Of all the considerations that concern this part of the horrors of Dooms-day nothing can be more formidable then this, to such whom it does concern:
and what shall happen to thee by whom thy Brother die eternally? Of all the considerations that concern this part of the horrors of Doomsday nothing can be more formidable then this, to such whom it does concern:
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and truly it concerns so many, and amongst so many, perhaps some persons are so tender, that it might affright their hopes and discompose their industries and spritefull labours of repentance;
and truly it concerns so many, and among so many, perhaps Some Persons Are so tender, that it might affright their hope's and discompose their industries and spriteful labours of Repentance;
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but that our most mercifull Lord hath in the midst of all the fearfull circumstances of his second coming interwoven this one comfort relating to this, which to my sense seems the most fearfull and killing circumstance: Two shall be grinding at one mill;
but that our most merciful Lord hath in the midst of all the fearful Circumstances of his second coming interwoven this one Comfort relating to this, which to my sense seems the most fearful and killing circumstance: Two shall be grinding At one mill;
even so long as we live, yet when we shall appear together, there is a mercy that shall there separate us, who sometimes had blended each other in a common crime.
even so long as we live, yet when we shall appear together, there is a mercy that shall there separate us, who sometime had blended each other in a Common crime.
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Blessed be the mercies of of God, who hath so carefully provided a fruitfull shower of grace to refresh the miseries and dangers of the greatest part of mankind.
Blessed be the Mercies of of God, who hath so carefully provided a fruitful shower of grace to refresh the misery's and dangers of the greatest part of mankind.
For the transactions of that court are not like Orations spoken by a Grecian Orator in the circles of his people, heard by them that croud nearest him,
For the transactions of that court Are not like Orations spoken by a Grecian Orator in the Circles of his people, herd by them that crowd nearest him,
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but every thing is represented to every person, and then let it be considered, when thy shame and secret turpitude, thy midnight revels and secret hypocrisies, thy lustfull thoughts,
but every thing is represented to every person, and then let it be considered, when thy shame and secret turpitude, thy midnight revels and secret Hypocrisies, thy lustful thoughts,
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and that then shall be spoken by the trumpet of an Archangell upon the house top, the highest battlements of Heaven, all those filthy words and lewd circumstances which thou didst act secretly, thou wilt find that thou wilt have reason strangely to be ashamed.
and that then shall be spoken by the trumpet of an Archangel upon the house top, the highest battlements of Heaven, all those filthy words and lewd Circumstances which thou didst act secretly, thou wilt find that thou wilt have reason strangely to be ashamed.
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I have read a story that a young Gentleman being passionately by his mother disswaded from entring into the severe courses of a religious and single life, broke from her importunity by saying, Volo servare animam meam, I am resolved by all means to save my soul.
I have read a story that a young Gentleman being passionately by his mother dissuaded from entering into the severe courses of a religious and single life, broke from her importunity by saying, Volo servare animam meam, I am resolved by all means to save my soul.
and fasted severely, and laboured humbly, and conversed charitably, and mortified himself severely, and refused such secular solaces which other good men received to refresh and sustain their infirmities,
and fasted severely, and laboured humbly, and conversed charitably, and mortified himself severely, and refused such secular solaces which other good men received to refresh and sustain their infirmities,
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and the Devils aggravate my sins, and all the Saints of God deride my follies and hypocrisies? The effect of that mans consideration may serve to actuate a meditation in every one of us:
and the Devils aggravate my Sins, and all the Saints of God deride my follies and Hypocrisies? The Effect of that men consideration may serve to actuate a meditation in every one of us:
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if they rather would chuse death then a disgrace, poverty rather then shame, let them remember that a sinfull life will bring them to an intolerable shame at that day,
if they rather would choose death then a disgrace, poverty rather then shame, let them Remember that a sinful life will bring them to an intolerable shame At that day,
and this is that which Origen affirms to be the sign of the Son of Man. Remalcus de Vaux in Harpocrate divino affirms that all the Greek and Latine Fathers consentientibus animis asseverant, hoc signo Crucem Christi significari, do unanimously affirm that the representment of the Crosse, is the sign of the Son of Man spoken of Mat. 24. 30. And indeed they affirm it very generally,
and this is that which Origen affirms to be the Signen of the Son of Man. Remalcus de Vaux in Harpocrate divino affirms that all the Greek and Latin Father's consentientibus animis asseverant, hoc Sign Crucem Christ significari, do unanimously affirm that the representment of the Cross, is the Signen of the Son of Man spoken of Mathew 24. 30. And indeed they affirm it very generally,
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and from those words of Scripture [ They shall look on him whom they have pierced ] it hath been freely entertain'd at the day of Judgement, Christ shall signifie his person by something that related to his passion, his crosse, or his wounds, or both.
and from those words of Scripture [ They shall look on him whom they have pierced ] it hath been freely entertained At the day of Judgement, christ shall signify his person by something that related to his passion, his cross, or his wounds, or both.
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and it is more agreeable to the Majesty and Power of Christ to signifie himself with proportions of his glory rather then of his humility, with effects of his being exalted into Heaven, rather then of his poverty and sorrowes upon Earth;
and it is more agreeable to the Majesty and Power of christ to signify himself with proportions of his glory rather then of his humility, with effects of his being exalted into Heaven, rather then of his poverty and sorrows upon Earth;
NONLATINALPHABET, so it is commonly read, the sign of the Son of man in Heaven, that is (say they) the signe of the Son of man imprinted upon a cloud; but it is in others NONLATINALPHABET, the signe of the Son of man who is in the heavens;
, so it is commonly read, the Signen of the Son of man in Heaven, that is (say they) the Signen of the Son of man imprinted upon a cloud; but it is in Others, the Signen of the Son of man who is in the heavens;
but that hee who is now in the heavens, shall when he comes down, have a signe and signification of his own, that is, proper to him, who is there glorified, and shall return in glory;
but that he who is now in the heavens, shall when he comes down, have a Signen and signification of his own, that is, proper to him, who is there glorified, and shall return in glory;
and every tongue shall confesse to God: that is, at the day of Judgment, when wee are placed ready to receive our Sentence, all knees shall bow to the holy Jesus,
and every tongue shall confess to God: that is, At the day of Judgement, when we Are placed ready to receive our Sentence, all knees shall bow to the holy jesus,
The Majesty of the Judge, and the terrors of the Judgement shall bee spoken aloud by the immediate forerunning accidents, which shall bee so great violences to the old constitutions of Nature, that it shall break her very bones,
The Majesty of the Judge, and the terrors of the Judgement shall be spoken aloud by the immediate forerunning accidents, which shall be so great violences to the old constitutions of Nature, that it shall break her very bones,
and to every day assigne a wonder, any one of which, if wee should chance to see in the days of our flesh, it would affright us into the like thoughts, which the old world had when they saw the countreys round about them cover'd with water, and the Divine vengeance;
and to every day assign a wonder, any one of which, if we should chance to see in the days of our Flesh, it would affright us into the like thoughts, which the old world had when they saw the Countries' round about them covered with water, and the Divine vengeance;
the wild beasts shall leave their dens and come into the companies of men, so that you shall hardly tell how to call them, herds of Men or congregations of Beasts; Then shall the Graves open,
the wild beasts shall leave their dens and come into the companies of men, so that you shall hardly tell how to call them, herds of Men or congregations of Beasts; Then shall the Graves open,
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These signes, although the Jewish Doctors reckon them by order and a method, concerning which they had no revelation (that appeares) nor sufficiently credible tradition,
These Signs, although the Jewish Doctors reckon them by order and a method, Concerning which they had no Revelation (that appears) nor sufficiently credible tradition,
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The Trumpet of God shall sound, and the voice of the Archangell, that is, of him who is the Prince of all that great army of Spirits, which shall then attend their Lord,
The Trumpet of God shall found, and the voice of the Archangel, that is, of him who is the Prince of all that great army of Spirits, which shall then attend their Lord,
The notice of which things some way or other came to the very Heathen themselves, who were alarum'd into caution and sobriety by these dreadfull remembrances:
The notice of which things Some Way or other Come to the very Heathen themselves, who were alarmed into caution and sobriety by these dreadful remembrances:
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and raise us from the death of Sin, and the basenesse of vice and dishonorable actions, to live soberly and temperately, chastly and justly, humbly and obediently, that is,
and raise us from the death of since, and the baseness of vice and dishonourable actions, to live soberly and temperately, chastely and justly, humbly and obediently, that is,
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and what is their hopes, and where their Charity? how doe they differ from beasts, save that they are more foolish? for beasts goe on and consider not, because they cannot;
and what is their hope's, and where their Charity? how do they differ from beasts, save that they Are more foolish? for beasts go on and Consider not, Because they cannot;
and that we cannot escape, and the rocks themselves will not bee able to hide us from the fears of those prodigies which shall come before the day of Judgement;
and that we cannot escape, and the Rocks themselves will not be able to hide us from the fears of those prodigies which shall come before the day of Judgement;
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and that the mountains (though when they are broken in pieces we call upon them to fall upon us) shall not be able to secure us one minute from the present vengeance;
and that the Mountains (though when they Are broken in Pieces we call upon them to fallen upon us) shall not be able to secure us one minute from the present vengeance;
and that will be an intolerable condition, when he shall have reason to cry out in the bitternesse of his soule, Eternall woe is to mee, who refus'd to consider when I might have been saved and secured from this intolerable calamity.
and that will be an intolerable condition, when he shall have reason to cry out in the bitterness of his soul, Eternal woe is to me, who refused to Consider when I might have been saved and secured from this intolerable calamity.
why hast thou forsaken me? meaning, that he felt such horrible, pure, unmingled sorrowes, that although his humane nature was personally united to the Godhead,
why hast thou forsaken me? meaning, that he felt such horrible, pure, unmingled sorrows, that although his humane nature was personally united to the Godhead,
yet at that instant he felt no comfortable emanations by sensible perception from the Divinity, but he was so drenched in sorrow, that the Godhead seemed to have forsaken him.
yet At that instant he felt no comfortable emanations by sensible perception from the Divinity, but he was so drenched in sorrow, that the Godhead seemed to have forsaken him.
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but then, that thou hast for thy own particular made all this in vain and ineffective, that Christ thy Lord and Judge should be tormented for nothing, that thou wouldst not accept felicity and pardon when he purchased them at so dear a price, must needs be an infinite condemnation to such persons.
but then, that thou hast for thy own particular made all this in vain and ineffective, that christ thy Lord and Judge should be tormented for nothing, that thou Wouldst not accept felicity and pardon when he purchased them At so dear a price, must needs be an infinite condemnation to such Persons.
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How shalt thou look upon him that fainted and dyed for love of thee, and thou didst scorn his miraculous mercies? How shall we dare to behold that holy face that brought salvation to us,
How shalt thou look upon him that fainted and died for love of thee, and thou didst scorn his miraculous Mercies? How shall we Dare to behold that holy face that brought salvation to us,
and we turned away and fell in love with death, and kissed deformity and sins? and yet in the beholding that face consists much of the glories of eternity.
and we turned away and fell in love with death, and kissed deformity and Sins? and yet in the beholding that face consists much of the Glories of eternity.
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All the pains and passions, the sorrowes and the groans, the humility and poverty, the labours and the watchings, the Prayers and the Sermons, the miracles and the prophecies, the whip and the nails, the death and the buriall, the shame and the smart, the Crosse and the grave of Jesus shall be laid upon thy score,
All the pains and passion, the sorrows and the groans, the humility and poverty, the labours and the watchings, the Prayers and the Sermons, the Miracles and the prophecies, the whip and the nails, the death and the burial, the shame and the smart, the Cross and the grave of jesus shall be laid upon thy score,
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and consider that this was but a dark image of the terrors of the day of Judgement, we may then apprehend that there is some strange unspeakable evill that attends them that are guilty of this death,
and Consider that this was but a dark image of the terrors of the day of Judgement, we may then apprehend that there is Some strange unspeakable evil that attends them that Are guilty of this death,
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For after that Christ had done all this by the direct actions of his Priestly Office, of sacrificing himself for us, he hath also done very many things for us which are also the fruits of his first love and prosecutions of our redemption.
For After that christ had done all this by the Direct actions of his Priestly Office, of sacrificing himself for us, he hath also done very many things for us which Are also the fruits of his First love and prosecutions of our redemption.
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and redeemed by the Bloud of the holy Lamb, that the salvation of our souls is reckoned as a part of Christs reward, a part of the glorification of his humanity.
and redeemed by the Blood of the holy Lamb, that the salvation of our Souls is reckoned as a part of Christ reward, a part of the glorification of his humanity.
Every sinner that repents causes joy to Christ, and the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims,
Every sinner that repents Causes joy to christ, and the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims,
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Then it is that our blessed Lord feels the fruits of his holy death, the acceptation of his holy sacrifice, the graciousnesse of his person, the return of his prayers.
Then it is that our blessed Lord feels the fruits of his holy death, the acceptation of his holy sacrifice, the graciousness of his person, the return of his Prayers.
this was the purpose of his resurrection and ascension, of the end and design of all the miracles and graces of God manifested to all the world by him;
this was the purpose of his resurrection and Ascension, of the end and Design of all the Miracles and graces of God manifested to all the world by him;
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and now what man is so vile, such a malicious fool, that will refuse to bring joy to his Lord by doing himself the greatest good in the world? They who refuse to do this, are said to crucifie the Lord of life again,
and now what man is so vile, such a malicious fool, that will refuse to bring joy to his Lord by doing himself the greatest good in the world? They who refuse to do this, Are said to crucify the Lord of life again,
and now that he is in a state that he may rejoyce over them, (for he hath done all his share towards it) every wicked man takes his head from the blessing,
and now that he is in a state that he may rejoice over them, (for he hath done all his share towards it) every wicked man Takes his head from the blessing,
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And now upon the supposition of these premises, we may imagine that it will be an infinite amazement to meet that Lord to be our Judge whose person we have murdered, whose honour we have disparaged, whose purposes we have destroyed, whose joyes we have lessened, whose passion we have made ineffectuall,
And now upon the supposition of these premises, we may imagine that it will be an infinite amazement to meet that Lord to be our Judge whose person we have murdered, whose honour we have disparaged, whose Purposes we have destroyed, whose Joys we have lessened, whose passion we have made ineffectual,
Every man that lives wickedly disgraces the religion and institution of Jesus, he discourages strangers from entring into it, he weakens the hands of them that are in already,
Every man that lives wickedly disgraces the Religion and Institution of jesus, he discourages Strangers from entering into it, he weakens the hands of them that Are in already,
and makes that the adversaries speak reproachfully of the Name of Christ; but although it is certain our Lord and Judge will deeply resent all these things,
and makes that the Adversaries speak reproachfully of the Name of christ; but although it is certain our Lord and Judge will deeply resent all these things,
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It shall then be upbraided to them by the Judge, that himself was hungry and they refused to give meat to him that gave them his body and heart-bloud, to feed them and quench their thirst;
It shall then be upbraided to them by the Judge, that himself was hungry and they refused to give meat to him that gave them his body and Heart blood, to feed them and quench their thirst;
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this is it which our Lord will take so tenderly, that his Brethren for whom he died, who suck'd the paps of his Mother, that fed on his Body and are nourished with his Bloud, whom he hath lodg'd in his heart and entertains in his bosome, the partners of his Spirit and co-heirs of his inheritance, that these should be deny'd relief and suffered to go away ashamed, and unpitied;
this is it which our Lord will take so tenderly, that his Brothers for whom he died, who sucked the paps of his Mother, that fed on his Body and Are nourished with his Blood, whom he hath lodged in his heart and entertains in his bosom, the partners of his Spirit and coheirs of his inheritance, that these should be denied relief and suffered to go away ashamed, and unpitied;
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and all persons, and all circumstances, that he is infinitely just, inflexibly angry, and impartiall in his sentence, there can be nothing added either to the greatness or the requisites of a terrible and an Almighty Judge.
and all Persons, and all Circumstances, that he is infinitely just, inflexibly angry, and impartial in his sentence, there can be nothing added either to the greatness or the requisites of a terrible and an Almighty Judge.
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For who can resist him who is Almighty? Who can evade his scrutiny that knows all things? Who can hope for pity of him that is inflexible? Who can think to be exempted when the Judge is righteous and impartial? But in all these annexes of the great Judge, that which I shal now remark, is that indeed which hath terror in it,
For who can resist him who is Almighty? Who can evade his scrutiny that knows all things? Who can hope for pity of him that is inflexible? Who can think to be exempted when the Judge is righteous and impartial? But in all these annexes of the great Judge, that which I shall now remark, is that indeed which hath terror in it,
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and receives lawes by the rules and measures of pardon, and that for all the rare streams of loving kindnesse issuing out of Paradise and refreshing all our fields with a moisture more fruitfull then the flouds of Nilus, still there are mingled some stormes and violences, some fearfull instances of the Divine Justice, we may more readily expect it will be worse, infinitely worse at that day,
and receives laws by the rules and measures of pardon, and that for all the rare streams of loving kindness issuing out of Paradise and refreshing all our fields with a moisture more fruitful then the floods of Nilus, still there Are mingled Some storms and violences, Some fearful instances of the Divine justice, we may more readily expect it will be Worse, infinitely Worse At that day,
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Fearfull it was when God destroyed at once 23000 for fornication, and an exterminating Angell in one night killed 185000 of the Assyrians, and the first born of all the families of Egypt, and for the sin of David in numbring the people threescore and ten thousand of the people dyed,
Fearful it was when God destroyed At once 23000 for fornication, and an exterminating Angel in one night killed 185000 of the Assyrians, and the First born of all the families of Egypt, and for the since of David in numbering the people threescore and ten thousand of the people died,
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Did not God strike Corah and his company with fire from Heaven? and the earth open'd and swallowed up the congregation of Abiram? And is not evill come upon all the world for one sin of Adam? Did not the anger of God break the nation of the Jewes all in pieces with judgements so great, that no nation ever suffered the like,
Did not God strike Corah and his company with fire from Heaven? and the earth opened and swallowed up the congregation of Abiram? And is not evil come upon all the world for one since of Adam? Did not the anger of God break the Nation of the Jews all in Pieces with Judgments so great, that no Nation ever suffered the like,
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and sometimes in the beginning of an evill habit be so fierce in his anger, what can we imagine it to be, in that day when the wicked are to drink the dregs of that horrid potion,
and sometime in the beginning of an evil habit be so fierce in his anger, what can we imagine it to be, in that day when the wicked Are to drink the dregs of that horrid potion,
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and count over all the particulars of their whole treasure of wrath? This is the day of wrath, and God shall reveal, or, bring forth his righteous Judgements.
and count over all the particulars of their Whole treasure of wrath? This is the day of wrath, and God shall reveal, or, bring forth his righteous Judgments.
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and the cares of covetousnesse, and the troubles of ambition, and the insolencies of traitors, and the violences of rebels, and the rage of anger, and the uneasinesse of impatience,
and the Cares of covetousness, and the Troubles of ambition, and the insolences of Traitors, and the violences of rebels, and the rage of anger, and the uneasiness of impatience,
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and by this time the monsters and diseases will be numerous, and intolerable, when Gods heavie hand shall presse the sanies and the intolerablenesse, the obliquity and the unreasonablenesse, the amazement and the disorder, the smart and the sorrow, the guilt and the punishment out from all our sins,
and by this time the monsters and diseases will be numerous, and intolerable, when God's heavy hand shall press the sanies and the intolerableness, the obliquity and the unreasonableness, the amazement and the disorder, the smart and the sorrow, the guilt and the punishment out from all our Sins,
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3. We may guesse at the severity of the Judge by the lesser strokes of that Judgement which he is pleased to send upon sinners in this world, to make them afraid of the horrible pains of Doomsday:
3. We may guess At the severity of the Judge by the lesser Strokes of that Judgement which he is pleased to send upon Sinners in this world, to make them afraid of the horrible pains of Doomsday:
They have changed their colour, their speech hath faltered, their tongue stammer'd, their eyes did wander and fix no where, till shame made them sink into their hollow eye-pits to retreat from the images and circumstances of discovery;
They have changed their colour, their speech hath faltered, their tongue stammered, their eyes did wander and fix no where, till shame made them sink into their hollow eye-pits to retreat from the Images and Circumstances of discovery;
if guilt will make a man despair, and despair will make a man mad, confounded and dissolved in all the regions of his senses and more noble faculties, that he shall neither feel,
if guilt will make a man despair, and despair will make a man mad, confounded and dissolved in all the regions of his Senses and more noble faculties, that he shall neither feel,
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and shriek fearfully, and look pale and distracted like a hopelesse man from the horrors and confusions of a lost battell upon which all his hopes did stand,
and shriek fearfully, and look pale and distracted like a hopeless man from the horrors and confusions of a lost battle upon which all his hope's did stand,
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therefore pity thy self in time, that when the Judge comes thou mayest be one of the sons of everlasting mercy, to whom pity belongs as part of thine inheritance;
Therefore pity thy self in time, that when the Judge comes thou Mayest be one of the Sons of everlasting mercy, to whom pity belongs as part of thine inheritance;
4. That all may think themselves concerned in this consideration, let us remember that even the righteous and most innocent shall passe through a severe triall.
4. That all may think themselves concerned in this consideration, let us Remember that even the righteous and most innocent shall pass through a severe trial.
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Many of the Ancients explicated this severity by the fire of conflagration, which say they shall purifie those souls at the day of Judgement, which in this life have built upon the foundation hay and stubble, works of folly and false opinions, and states of imperfection.
Many of the Ancients explicated this severity by the fire of conflagration, which say they shall purify those Souls At the day of Judgement, which in this life have built upon the Foundation hay and stubble, works of folly and false opinions, and states of imperfection.
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So S. Austins Doctrine was, Hoc aget caminus, alios in sinistrâ separabit, alios in dextrâ quodam modo eliquabit, The great fire at Dooms-day shall throw some into the portion of the left hand,
So S. Austins Doctrine was, Hoc aget caminus, Alioth in sinistrâ separabit, Alioth in dextrâ Quodam modo eliquabit, The great fire At Doomsday shall throw Some into the portion of the left hand,
and the same is affirmed by Origen and Lactantius; and S. Hilary thus expostulates, Since we are to give account for every idle word, shall we long for the day of Judgement, in quo est nobis indefessus ille ignis obeundus in quo subeunda sunt gravia illa expiandae à peccatis animae supplicia, Wherein we must every one of us passe that unwearied fire in which those grievous punishments for expiating the soul from sins must be endured;
and the same is affirmed by Origen and Lactantius; and S. Hilary thus expostulates, Since we Are to give account for every idle word, shall we long for the day of Judgement, in quo est nobis indefessus Isle ignis obeundus in quo subeunda sunt Gravia illa expiandae à peccatis Spirits supplicia, Wherein we must every one of us pass that unwearied fire in which those grievous punishments for expiating the soul from Sins must be endured;
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And S. Ambrose addes, That if any be as Peter or as John, they are baptiz'd with this fire, and he that it purged here had need to be purged there again:
And S. Ambrose adds, That if any be as Peter or as John, they Are baptized with this fire, and he that it purged Here had need to be purged there again:
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Illic quoque nos purificet quando dicat dominus, Intrate in requiem mean, Let him also purifie us, that every one of us being burned with that flaming sword, not burned up or consumed, we may enter into Paradise and give thanks unto the Lord who hath brought us into a place of refreshment.
Illic quoque nos purificet quando dicat dominus, Intrate in requiem mean, Let him also purify us, that every one of us being burned with that flaming sword, not burned up or consumed, we may enter into Paradise and give thanks unto the Lord who hath brought us into a place of refreshment.
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This opinion of theirs is, in the main of it, very uncertain, relying upon the sense of some obscure places of Scripture, is only apt to represent the great severity of the Judge at that day,
This opinion of theirs is, in the main of it, very uncertain, relying upon the sense of Some Obscure places of Scripture, is only apt to represent the great severity of the Judge At that day,
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That if the righteous scarcely be saved, where shall the wicked and the sinner appear? Quid faciet virgula deserti, ubi concutretur cedrus Paradisi? Quid faciet agnus, cumtremit aries? Si coelum fugiat, ubi manebit terra? said S. Gregory. And if S. Paul whose conscience accus'd him not,
That if the righteous scarcely be saved, where shall the wicked and the sinner appear? Quid faciet virgula deserti, ubi concutretur cedrus Paradisi? Quid faciet agnus, cumtremit aries? Si coelum fugiat, ubi manebit terra? said S. Gregory. And if S. Paul whose conscience accused him not,
others are publick, but not punished, because they are frequent and perpetuall, and without externall mischiefs in some instances, and only provocations against God;
Others Are public, but not punished, Because they Are frequent and perpetual, and without external mischiefs in Some instances, and only provocations against God;
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as too much gentlenesse and slacknesse in government, or too great severity and rigor of animadversions, bitternesse in reproof of sinners, uncivill circumstances, imprudent handlings of some criminals,
as too much gentleness and slackness in government, or too great severity and rigor of animadversions, bitterness in reproof of Sinners, Uncivil Circumstances, imprudent handlings of Some criminals,
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and zeal; Nay there are some vile things, which through the evill discoursings and worse manners of men are passed into an artificiall and false reputation,
and zeal; Nay there Are Some vile things, which through the evil discoursings and Worse manners of men Are passed into an artificial and false reputation,
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that is, in the day of the Lord, when time is put into his hand and time shall be no more, he shall judge concerning those judgements when men here make of things below;
that is, in the day of the Lord, when time is put into his hand and time shall be no more, he shall judge Concerning those Judgments when men Here make of things below;
then we shall finde it true, that we ought here to have done what our Judge, our blessed Lord shall do there, that is, take our measures of good and evill by the severities of the word of God, by the Sermons of Christ,
then we shall find it true, that we ought Here to have done what our Judge, our blessed Lord shall do there, that is, take our measures of good and evil by the severities of the word of God, by the Sermons of christ,
and the four Gospels, and by the Epistles of S. Paul, by Justice and charity, by the Lawes of God and the lawes of wise Princes and Republicks, by the rules of Nature and the just proportions of Reason, by the examples of good men and the proverbs of wise men, by severity and the rules of Discipline:
and the four Gospels, and by the Epistles of S. Paul, by justice and charity, by the Laws of God and the laws of wise Princes and Republics, by the rules of Nature and the just proportions of Reason, by the Examples of good men and the proverbs of wise men, by severity and the rules of Discipline:
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The Judge shall appear cloathed with wisdome, and power, and justice, and knowledge, and an impartiall Spirit, making no separations by the proportions of this world,
The Judge shall appear clothed with Wisdom, and power, and Justice, and knowledge, and an impartial Spirit, making no separations by the proportions of this world,
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and first I consider that men at the day of Judgement that belong not to the portion of life, shall have three sorts of accusers, 1. Christ himself, who is their Judge. 2. Their own conscience, whom they have injured and blotted with characters of death and foul dishonour. 3. The Devill, their enemy, whom they served.
and First I Consider that men At the day of Judgement that belong not to the portion of life, shall have three sorts of accusers, 1. christ himself, who is their Judge. 2. Their own conscience, whom they have injured and blotted with characters of death and foul dishonour. 3. The devil, their enemy, whom they served.
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1. Christ shall be their accuser, not only upon the stock of those direct injuries (which I before reckoned) of crucifying the Lord of life, once and again, &c. But upon the titles of contempt and unworthinesse, of unkindnesse and ingratitude;
1. christ shall be their accuser, not only upon the stock of those Direct injuries (which I before reckoned) of crucifying the Lord of life, once and again, etc. But upon the titles of contempt and unworthiness, of unkindness and ingratitude;
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and the accusation will be nothing else but a plain representation of those artifices and assistances, those bonds and invitations, those constrainings and importunities which our dear Lord used to us to make it almost impossible to lye in sin, and necessary to be sav'd.
and the accusation will be nothing Else but a plain representation of those artifices and assistances, those bonds and invitations, those constrainings and importunities which our dear Lord used to us to make it almost impossible to lie in since, and necessary to be saved.
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For it will, it must needs be a fearfull exprobration of our unworthinesse, when the Judge himself shall bear witnesse against us, that the wisdome of God himself was strangely imployed in bringing us safely to felicity.
For it will, it must needs be a fearful exprobration of our unworthiness, when the Judge himself shall bear witness against us, that the Wisdom of God himself was strangely employed in bringing us safely to felicity.
and he that hath given such mighty power to the prayers of his servants, yet will not be moved by those potent and mighty prayers to do any good man an evill turn,
and he that hath given such mighty power to the Prayers of his Servants, yet will not be moved by those potent and mighty Prayers to do any good man an evil turn,
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and he incouraged us with divers excellent promises, and parables, and examples, and teaches us what to pray and how, and gives one promise to publique prayer,
and he encouraged us with diverse excellent promises, and parables, and Examples, and Teaches us what to pray and how, and gives one promise to public prayer,
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* He hath taken away all excuses from us, he hath called us off from temptation, he bears our charges, he is alwaies beforehand with us in every act of favour,
* He hath taken away all excuses from us, he hath called us off from temptation, he bears our charges, he is always beforehand with us in every act of favour,
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first in drawing his sword, and another long while in whetting it, and yet longer in lifting his hand to strike, that before the blow comes the man hath repented long,
First in drawing his sword, and Another long while in whetting it, and yet longer in lifting his hand to strike, that before the blow comes the man hath repented long,
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so the Judge will represent all his Fathers kindnesses, as Nathan did to David, when he was to make the justice of the Divine Sentence appear against him.
so the Judge will represent all his Father's Kindnesses, as Nathan did to David, when he was to make the Justice of the Divine Sentence appear against him.
if they were compared to the fearfull expectations of a dying sinner, who feels by a formidable and afrighting remembrance that of all his sins nothing remains but the gains of a miserable eternity.
if they were compared to the fearful Expectations of a dying sinner, who feels by a formidable and affrighting remembrance that of all his Sins nothing remains but the gains of a miserable eternity.
* The offering our selves to God every morning, and the thanksgiving to God every night, hope and fear, shame and desire, the honour of leaving a fair name behinde us,
* The offering our selves to God every morning, and the thanksgiving to God every night, hope and Fear, shame and desire, the honour of leaving a fair name behind us,
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and the shame of dying like a fool, every thing indeed in the world is made to be an argument and an inducement to us to invite us to come to God and be sav'd;
and the shame of dying like a fool, every thing indeed in the world is made to be an argument and an inducement to us to invite us to come to God and be saved;
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and therefore when this, and infinitely more shall by the Judge be exhibited in sad remembrances, there needs no other sentence, we shall condemn our selves with a hasty shame,
and Therefore when this, and infinitely more shall by the Judge be exhibited in sad remembrances, there needs no other sentence, we shall condemn our selves with a hasty shame,
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when he that was our Advocate all our life, shall in the day of that appearing be our Accuser and our Judge, a party against us, an injur'd person in the day of his power, and of his wrath, doing execution upon all his own foolish and malicious enemies. *
when he that was our Advocate all our life, shall in the day of that appearing be our Accuser and our Judge, a party against us, an injured person in the day of his power, and of his wrath, doing execution upon all his own foolish and malicious enemies. *
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God by his power wiping away the dust from the tables of our memory, and taking off the consideration and the voluntary neglect and rude shufflings of our cases of conscience.
God by his power wiping away the dust from the tables of our memory, and taking off the consideration and the voluntary neglect and rude shufflings of our cases of conscience.
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I remember S. Cyprian tels of a good man who in his agony of death saw a phantasme of a noble and angelicall shape, who frowning and angry said to him, Pati timetis, exire non vultis, Quid faciam vobis? Ye cannot endure sicknesse, ye are troubled at the evils of the world,
I Remember S. Cyprian tells of a good man who in his agony of death saw a phantasm of a noble and angelical shape, who frowning and angry said to him, Pati timetis, exire non Wills, Quid faciam vobis? You cannot endure sickness, you Are troubled At the evils of the world,
and their conscience is too polluted to take death for sanctuary, and to hope to have amends made to their condition by the sentence of the day of Judgement.
and their conscience is too polluted to take death for sanctuary, and to hope to have amends made to their condition by the sentence of the day of Judgement.
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The Prince of the Devils hath NONLATINALPHABET for one of his chiefest appellatives: The accuser of the Brethren he is by his professed malice, and imployment;
The Prince of the Devils hath for one of his chiefest appellatives: The accuser of the Brothers he is by his professed malice, and employment;
and therefore God who delights that his mercy should triumph, and his goodnesse prevail over all the malice of men and Devils, hath appointed one whose office is NONLATINALPHABET to reprove the accuser,
and Therefore God who delights that his mercy should triumph, and his Goodness prevail over all the malice of men and Devils, hath appointed one whose office is to reprove the accuser,
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The holy Spirit is NONLATINALPHABET a defender, the evill spirit is NONLATINALPHABET the accuser, and they that in this life belong to one or the other, shall in the same proportion be treated at the day of Judgement.
The holy Spirit is a defender, the evil Spirit is the accuser, and they that in this life belong to one or the other, shall in the same proportion be treated At the day of Judgement.
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The Devill shall accuse the Brethren, that is, the Saints and servants of God, and shall tell concerning their follies and infirmities, the sins of their youth,
The devil shall accuse the Brothers, that is, the Saints and Servants of God, and shall tell Concerning their follies and infirmities, the Sins of their youth,
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and the weaknesse of their age, the imperfect grace, and the long schedule of omissions of duty, their scruples and their fears, their diffidences and pusillanimity,
and the weakness of their age, the imperfect grace, and the long schedule of omissions of duty, their scruples and their fears, their diffidences and pusillanimity,
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and all those things which themselves by strict examination finde themselves guilty of, and have confessed, all their shame and the matter of their sorrowes, their evill intentions and their little plots, their carnall confidences,
and all those things which themselves by strict examination find themselves guilty of, and have confessed, all their shame and the matter of their sorrows, their evil intentions and their little plots, their carnal confidences,
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and too fond adherences to the things of this world, their indulgence and easinesse of government, their wilder joyes and freer meals, their losse of time and their too forward and apt compliances, their trifling arrests and little peevishnesses, the mixtures of the world with the things of the Spirit,
and too found adherences to the things of this world, their indulgence and easiness of government, their wilder Joys and freer meals, their loss of time and their too forward and apt compliances, their trifling arrests and little peevishnesses, the mixtures of the world with the things of the Spirit,
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and all these things being drawn into an intire representment, and the bils clog'd by numbers, will make the best man in the world seem foul and unhandsome,
and all these things being drawn into an entire representment, and the bills clogged by numbers, will make the best man in the world seem foul and unhandsome,
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and in disunion, because they were alwaies kept asunder by penitentiall prayers and sighings, and their seldome returns of sin by their daily watchfulnesse,
and in disunion, Because they were always kept asunder by penitential Prayers and sighings, and their seldom returns of since by their daily watchfulness,
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for although the plain story of their life be to them a sad condemnation, yet what will be answered when it shall be told concerning them, that they despised Gods mercies,
for although the plain story of their life be to them a sad condemnation, yet what will be answered when it shall be told Concerning them, that they despised God's Mercies,
and was not concerned in them save only that he was called upon by every one of them, which he ever heard or saw or was told of, to repentance, that all these) were sent to him in vain? But cannot the Accuser truly say to the Judge concerning such persons, They were thine by creation,
and was not concerned in them save only that he was called upon by every one of them, which he ever herd or saw or was told of, to Repentance, that all these) were sent to him in vain? But cannot the Accuser truly say to the Judge Concerning such Persons, They were thine by creation,
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and therefore they that did partake with us in our faults, must divide with us in our portion and fearfull interest? This is a sad story because it ends in death,
and Therefore they that did partake with us in our Faults, must divide with us in our portion and fearful Interest? This is a sad story Because it ends in death,
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and what he cals pleasant now he shall then say was nothing, and all the gains that now invite earthly souls and mean persons to vanity, was nothing but the seeds of folly,
and what he calls pleasant now he shall then say was nothing, and all the gains that now invite earthly Souls and mean Persons to vanity, was nothing but the seeds of folly,
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* But then since this horror proceeds upon the account of so many accusers, God hath put it into our power by a timely accusation of our selves in the tribunall of the court Christian to prevent all the arts of aggravation which at Dooms-day shall load foolish and undiscerning souls.
* But then since this horror proceeds upon the account of so many accusers, God hath put it into our power by a timely accusation of our selves in the tribunal of the court Christian to prevent all the arts of aggravation which At Doomsday shall load foolish and undiscerning Souls.
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and concerning this exercise, I shall only adde what the Patriarch of Alexandria told an old religious person in his hermitage; having asked him what he found in that desert;
and Concerning this exercise, I shall only add what the Patriarch of Alexandria told an old religious person in his hermitage; having asked him what he found in that desert;
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he was so amazed, he knew not what to say, and the Spirit of God was pleased to let that signe remain like Agamemnon 's sorrow for the death of Iphigenia, nothing could describe it but a vail;
he was so amazed, he knew not what to say, and the Spirit of God was pleased to let that Signen remain like Agamemnon is sorrow for the death of Iphigenia, nothing could describe it but a Vail;
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and confounds the old, and changeth Articles as his interest requires, and all this while God is silent, save that he is loud and clamorous with his holy precepts, and over-rules the event;
and confounds the old, and changes Articles as his Interest requires, and all this while God is silent, save that he is loud and clamorous with his holy Precepts, and overrules the event;
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When Zedekiah reigned in Jerusalem, and persecuted the Prophets, and destroyed the interests of Religion, and put Jeremy into the Dungeon, God held his peace;
When Zedekiah reigned in Jerusalem, and persecuted the prophets, and destroyed the interests of Religion, and put Jeremiah into the Dungeon, God held his peace;
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and the horror of accursed Spirits, the voyce of the Archangel (who is the Prince of the heavenly host) and the Majesty of the Judge, in whose service all that Army stands girt with holinesse and obedience, all those strange circumstances which have been already reckoned,
and the horror of accursed Spirits, the voice of the Archangel (who is the Prince of the heavenly host) and the Majesty of the Judge, in whose service all that Army Stands girded with holiness and Obedience, all those strange Circumstances which have been already reckoned,
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All this amazing Majesty and formidable praeparatories are for the passing of an eternall Sentence upon us according to what we have done in the body. Woe and alas! and God help us all.
All this amazing Majesty and formidable praeparatories Are for the passing of an Eternal Sentence upon us according to what we have done in the body. Woe and alas! and God help us all.
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Every fox is crafty and mischievous, and if you gather a whole herd of them there is not a good natur'd beast amongst them all; so it is with man;
. Every fox is crafty and mischievous, and if you gather a Whole heard of them there is not a good natured beast among them all; so it is with man;
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and as if the generality of men consider'd not concerning the degrees of death, but did beleeve that in hell no man shall perceive any ease or refreshment in being tormented with a slower fire.
and as if the generality of men considered not Concerning the Degrees of death, but did believe that in hell no man shall perceive any ease or refreshment in being tormented with a slower fire.
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and avaritious prosecutions, to the vanities of our youth, and the proper sins of every age, to the meer idlenesse of man and doing nothing, to his fantastick imaginations of greatnesse,
and Avaricious prosecutions, to the vanities of our youth, and the proper Sins of every age, to the mere idleness of man and doing nothing, to his fantastic Imaginations of greatness,
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and wandringly, and abated with sins in the greatest part of thy life? Didst thou pray with the same affection and labour as thou didst purchase thy estate? Have thy alms been more then thy oppressions,
and wanderingly, and abated with Sins in the greatest part of thy life? Didst thou pray with the same affection and labour as thou didst purchase thy estate? Have thy alms been more then thy oppressions,
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and according to thy power? and by what means didst thou judge concerning it? How much of our time was spent in that? and how much of our estate was spent in this? But let us goe one step further:
and according to thy power? and by what means didst thou judge Concerning it? How much of our time was spent in that? and how much of our estate was spent in this? But let us go one step further:
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or turn the face again to them that strike us, rather then be reveng'd? or suffer our selves to be spoil'd or robbed without contention and uncharitable courses? or lose our interest rather then lose our charity? And yet by these precepts we shall be judged. I instance but once more.
or turn the face again to them that strike us, rather then be revenged? or suffer our selves to be spoiled or robbed without contention and uncharitable courses? or loose our Interest rather then loose our charity? And yet by these Precepts we shall be judged. I instance but once more.
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and upon this account may every one weeping and trembling say with Job, Quid faciam cum resurrexerit ad judicandum Deus? What shall I doe when the Lord shall come to judgement? Of every idle word ] O blessed God! what shall become of them who love to prate continually, to tell tales, to detract, to slander, to back-bite, to praise themselves, to undervalue others, to compare, to raise divisions, to boast? NONLATINALPHABET;
and upon this account may every one weeping and trembling say with Job, Quid faciam cum resurrexerit ad judicandum Deus? What shall I do when the Lord shall come to judgement? Of every idle word ] Oh blessed God! what shall become of them who love to prate continually, to tell tales, to detract, to slander, to backbite, to praise themselves, to undervalue Others, to compare, to raise divisions, to boast?;
Who shall be able to stand upright, not bowing the knee with the intolerable load of the sins of his tongue? If of every idle word we must give account, what shall we doe for those malicious words that dishonor God,
Who shall be able to stand upright, not bowing the knee with the intolerable load of the Sins of his tongue? If of every idle word we must give account, what shall we do for those malicious words that dishonour God,
or as some Copies read it, NONLATINALPHABET, every wicked word shall be called to judgment. For by [ NONLATINALPHABET ] idle words, are not meant words that are unprofitable or unwise,
or as Some Copies read it,, every wicked word shall be called to judgement. For by [ ] idle words, Are not meant words that Are unprofitable or unwise,
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but by vaine the Jewes usually understood false; and to give their mind to vanity, or to speak vanity, is all one as to mind or speak falshoods with malicious and evill purposes.
but by vain the Jews usually understood false; and to give their mind to vanity, or to speak vanity, is all one as to mind or speak falsehoods with malicious and evil Purposes.
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and the contradiction of himselfe, or the failing in the circumstances of his story, are the confidences or presumptions of law, by which Judges give sentence;
and the contradiction of himself, or the failing in the Circumstances of his story, Are the confidences or presumptions of law, by which Judges give sentence;
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and yet have committed so many evill actions that if our words were wholly forgotten, wee have infinite reason to feare concerning the event of that horrible sentence.
and yet have committed so many evil actions that if our words were wholly forgotten, we have infinite reason to Fear Concerning the event of that horrible sentence.
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1. But (that the sadnesse of this may a little be relieved, and our endevours be encouraged to a timely care and repentance) consider, that this great sentence,
1. But (that the sadness of this may a little be relieved, and our endeavours be encouraged to a timely care and Repentance) Consider, that this great sentence,
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but he judges us by single actions, if they are great, and of evill effect; and by little small instances, if they be habituall. No man can take care concerning every minute;
but he judges us by single actions, if they Are great, and of evil Effect; and by little small instances, if they be habitual. No man can take care Concerning every minute;
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and therefore concerning it Christ will not passe sentence but by the discernible portions of our time, by humane actions, by things of choice and deliberation,
and Therefore Concerning it christ will not pass sentence but by the discernible portions of our time, by humane actions, by things of choice and deliberation,
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and by generall precepts of care and watchfulnesse, this sentence shall be exacted. 2ly. The sentence of that day shall be passed, not by the proportions of an Angell,
and by general Precepts of care and watchfulness, this sentence shall be exacted. 2ly. The sentence of that day shall be passed, not by the proportions of an Angel,
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and the second are dangerous, and the third are more fatall; but nothing is unpardonable but perseverance in evill courses. 3ly. The last Judgement shall bee transacted by the same Principles by which we are guided here:
and the second Are dangerous, and the third Are more fatal; but nothing is unpardonable but perseverance in evil courses. 3ly. The last Judgement shall be transacted by the same Principles by which we Are guided Here:
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So that by this restraint and limit of the finall sentence, we are secur'd we shall not fall by scruple or by ignorance, by interest or by faction, by false perswasions of others,
So that by this restraint and limit of the final sentence, we Are secured we shall not fallen by scruple or by ignorance, by Interest or by faction, by false persuasions of Others,
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or invincible prejudice of our own, but we shall stand or fall by plain and easie propositions, by chastity or uncleannesse, by justice or unjustice, by robbery or restitution:
or invincible prejudice of our own, but we shall stand or fallen by plain and easy propositions, by chastity or uncleanness, by Justice or unjustice, by robbery or restitution:
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and great helps are ministred, and many remedies supplyed, and some mercies extraregularly conveyed, and their hopes enlarged upon the stock of an infinite mercy, that hath no bounds but our needs, our capacities,
and great helps Are ministered, and many remedies supplied, and Some Mercies extraregularly conveyed, and their hope's enlarged upon the stock of an infinite mercy, that hath no bounds but our needs, our capacities,
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NONLATINALPHABET, NONLATINALPHABET. man can never wish for any thing greater then this immortality, said Posidippus. 2. To which I adde this one consideration, that the portion of the good at the day of sentence shall be so great, that after all the labours of our life,
,. man can never wish for any thing greater then this immortality, said Posidippus. 2. To which I add this one consideration, that the portion of the good At the day of sentence shall be so great, that After all the labours of our life,
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and suffering persecutions, and enduring affronts, and the labour of love, and the continuall feares and cares of the whole duration and abode, it rewards it all, and gives infinitely more;
and suffering persecutions, and enduring affronts, and the labour of love, and the continual fears and Cares of the Whole duration and Abided, it rewards it all, and gives infinitely more;
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. It is a day of recompenses, in which all our sorrowes shall be turn'd into joyes, our persecutions into a crown, the Crosse into a Throne, poverty to the riches of God, losse,
. It is a day of recompenses, in which all our sorrows shall be turned into Joys, our persecutions into a crown, the Cross into a Throne, poverty to the riches of God, loss,
and affronts, and inconveniences, and death, into scepters, and hymnes, and rejoycings, and Hallellujahs, and such great things which are fit for us to hope,
and affronts, and inconveniences, and death, into sceptres, and Hymns, and rejoicings, and Hallelujahs, and such great things which Are fit for us to hope,
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And he that chooses to do an evill, rather then suffer one, shall finde it but an ill exchange, that he deferred his little to change for a great one. I remember that a servant in the old Comedy did chuse to venture the lash rather then to feel a present inconvenience, Quia illud aderat malum, istud aberat longiùs:
And he that chooses to do an evil, rather then suffer one, shall find it but an ill exchange, that he deferred his little to change for a great one. I Remember that a servant in the old Comedy did choose to venture the lash rather then to feel a present inconvenience, Quia illud aderat malum, istud aberat longiùs:
and there are not there overrunning measures as there are in heaven, and therefore that the joyes of heaven are infinitely greater joyes then the pains of hell are great pains,
and there Are not there overrunning measures as there Are in heaven, and Therefore that the Joys of heaven Are infinitely greater Joys then the pains of hell Are great pains,
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yet even these are a full measure to a full iniquity, pain above patience, sorrowes without ease, amazement without consideration, despair without the intervals of a little hope, indignation without the possession of any good, there dwels envie and confusion, disorder and sad remembrances, perpetuall woes and continuall shriekings, uneasinesse and all the evils of the soul.
yet even these Are a full measure to a full iniquity, pain above patience, sorrows without ease, amazement without consideration, despair without the intervals of a little hope, Indignation without the possession of any good, there dwells envy and confusion, disorder and sad remembrances, perpetual woes and continual shriekings, uneasiness and all the evils of the soul.
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but there these shall be in essence and abstracted beings; the spirit of envie, and the spirit of sorrow; Devils, that shall inflict all the whole nature of the evill and pour it into the minds of accursed men;
but there these shall be in essence and abstracted beings; the Spirit of envy, and the Spirit of sorrow; Devils, that shall inflict all the Whole nature of the evil and pour it into the minds of accursed men;
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that as in heaven there are some holy Spirits whose crown is all love; and some in which the brightest jewell is understanding; some are purity, and some are holinesse to the Lord:
that as in heaven there Are Some holy Spirits whose crown is all love; and Some in which the Brightest jewel is understanding; Some Are purity, and Some Are holiness to the Lord:
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but the perfect principle of all its actions, the actions are quick, and the perceptions brisk, the passions are extreme and the motions are spirituall;
but the perfect principle of all its actions, the actions Are quick, and the perceptions brisk, the passion Are extreme and the motions Are spiritual;
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and a grief then, is nothing like a grief now, and the words of mans tongue which are fitted to the uses of this world, are as unfit to signifie the evils of the next,
and a grief then, is nothing like a grief now, and the words of men tongue which Are fitted to the uses of this world, Are as unfit to signify the evils of the next,
3. The evill portions of the next world is so great, that God did not create or design it in the first intention of things, and production of essences;
3. The evil portions of the next world is so great, that God did not create or Design it in the First intention of things, and production of essences;
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4. And when God did create and prepare that place, he did not at all intend it for man, it was prepared for the Divill and his Angels, so saith the Judge himself, Go ye cursed into everlasting fire, prepared for the Devill and his Angels, NONLATINALPHABET which my Father prepared for the Devill, so some copies read it:
4. And when God did create and prepare that place, he did not At all intend it for man, it was prepared for the devil and his Angels, so Says the Judge himself, Go you cursed into everlasting fire, prepared for the devil and his Angels, which my Father prepared for the devil, so Some copies read it:
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Ut quia de ejus vitae qualitate diffidimus, & si plenam veniam anima ipsius obtinere non potest, saltem vel inter ipsa tormenta quae forsan patitur, refrigerium de abundantia miserationum tuarum sentiat:
Ut quia de His vitae qualitate diffidimus, & si plenam veniam anima Himself obtinere non potest, Saltem vel inter ipsa tormenta Quae Perhaps patitur, refrigerium de abundantia miserationum tuarum sentiat:
and something like this is that of Prudentius, Sunt & spiritibus saepè nocentibus, Poenarum celebres sub Styge feriae, &c. The evill spirits have ease of their pain,
and something like this is that of Prudentius, Sunt & spiritibus saepè nocentibus, Poenarum celebres sub Styge feriae, etc. The evil spirits have ease of their pain,
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the pains of hell have no rest, no drop of water is allowed to cool the tongue, there is no advocate to plead for them, no mercy belongs to their portion,
the pains of hell have no rest, no drop of water is allowed to cool the tongue, there is no advocate to plead for them, no mercy belongs to their portion,
so its abode is for ever, it is continuall and eternall. Tertullian speaks something otherwise, Pro magnitudine cruciatus non diuturni, verùm sempiterni;
so its Abided is for ever, it is continual and Eternal. Tertullian speaks something otherwise, Pro Magnitude Cruelties non diuturni, verùm sempiterni;
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Origen is charged by the ancient Churches for saying that after a long time the Devils and the accursed souls shall be restored to the Kingdome of God;
Origen is charged by the ancient Churches for saying that After a long time the Devils and the accursed Souls shall be restored to the Kingdom of God;
and it may be that might be the meaning of Tertullians expression, of cruciatus non diuturni sed sempiterni. Epiphanius charges not the opinion upon Origen, and yet he was free enough in his animadversion and reproof of him;
and it may be that might be the meaning of Tertullia's expression, of Cruelties non diuturni sed sempiterni. Epiphanius charges not the opinion upon Origen, and yet he was free enough in his animadversion and reproof of him;
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but S. Austin did, and confuted the opinion in his books De civitate Dei. However, Origen was not the first that said the pains of the damned should cease;
but S. Austin did, and confuted the opinion in his books De Civitate Dei. However, Origen was not the First that said the pains of the damned should cease;
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But I observe, that the primitive Doctors were very willing to believe that the mercy of God would finde out a period to the torment of accursed souls;
But I observe, that the primitive Doctors were very willing to believe that the mercy of God would find out a Period to the torment of accursed Souls;
but such a period, which should be nothing but eternall destruction, called by the Scripture the second death: only Origen (as I observed) is charg'd by S. Austin to have said they shall return into joyes;
but such a Period, which should be nothing but Eternal destruction, called by the Scripture the second death: only Origen (as I observed) is charged by S. Austin to have said they shall return into Joys;
But concerning the death of wicked souls, and its being broke into pieces with fearfull torments and consumed with the wrath of God, they had entertain'd some different fancies very early in the Church,
But Concerning the death of wicked Souls, and its being broke into Pieces with fearful torments and consumed with the wrath of God, they had entertained Some different fancies very early in the Church,
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as their sentences are collected by S. Hierome at the end of his Commentaries upon Isay; and Ireneus disputes it largely, that they that are unthankfull to God in this short life and obey him not, shall never have an eternall duration of life in the ages to come, sed ipse se privat in saeculum saeculi perseverantiâ, he deprives his soul of living to eternall ages;
as their sentences Are collected by S. Jerome At the end of his Commentaries upon Saiah; and Irenaeus disputes it largely, that they that Are unthankful to God in this short life and obey him not, shall never have an Eternal duration of life in the ages to come, sed ipse se private in saeculum Saeculi perseverantiâ, he deprives his soul of living to Eternal ages;
the Devill and the Beast, and and they that worshipped the Beast, and they that were marked with his Character, these S. John saith shall be tormented for ever and ever;
the devil and the Beast, and and they that worshipped the Beast, and they that were marked with his Character, these S. John Says shall be tormented for ever and ever;
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And whereas the generall sentence is given to all wicked persons, to all on the left hand, to go into everlasting fire: it is answered, that the fire indeed is everlasting,
And whereas the general sentence is given to all wicked Persons, to all on the left hand, to go into everlasting fire: it is answered, that the fire indeed is everlasting,
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but only the Devils for whom it was prepared and others more mighty criminals (according as S. John intimates) though also everlasting signifies only to the end of its proper period.
but only the Devils for whom it was prepared and Others more mighty criminals (according as S. John intimates) though also everlasting signifies only to the end of its proper Period.
Concerning this Doctrine of theirs so severe, and yet so moderated, there is lesse to be objected then against the supposed fancy of Origen: for it is a strange consideration to suppose an eternall torment to those to whom it was never threatned;
Concerning this Doctrine of theirs so severe, and yet so moderated, there is less to be objected then against the supposed fancy of Origen: for it is a strange consideration to suppose an Eternal torment to those to whom it was never threatened;
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and when the School-men go about to reconcile the Divine justice to that severity, and consider why God punishes eternally a temporall sin or a state of evill, they speak variously, and uncertainly, and unsatisfyingly.
and when the Schoolmen go about to reconcile the Divine Justice to that severity, and Consider why God Punishes eternally a temporal since or a state of evil, they speak variously, and uncertainly, and unsatisfyingly.
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So Sodom and Gomorrah, when God rained down hell from heaven upon the earth (as Salvian 's expression is) they are said to suffer the vengeance of eternall fire:
So Sodom and Gomorrah, when God reigned down hell from heaven upon the earth (as Salvian is expression is) they Are said to suffer the vengeance of Eternal fire:
and the words of our blessed Lord, are NONLATINALPHABET, eternall affliction or smiting; Nec mortis poenas mors altera finiet hujus, Hora { que }; erit tantis ultima nulla malis.
and the words of our blessed Lord, Are, Eternal affliction or smiting; Nec mortis poenas mors altera finiet hujus, Hora { que }; erit tantis ultima nulla malis.
for immortality is part of their reward, and on them the second death shall have no power; but the wicked shall be tormented horridly and insufferably till death and hell be thrown into the lake of fire,
for immortality is part of their reward, and on them the second death shall have no power; but the wicked shall be tormented horridly and insufferably till death and hell be thrown into the lake of fire,
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Rev. 21. 8. The fearfull and unbeleeving, the abominable and the murderers, the whoremongers and sorcerers, the idolaters and all lyars shall have their part in the lake wich burneth with fire and brimstone, which is the second death;
Rev. 21. 8. The fearful and unbelieving, the abominable and the murderers, the whoremongers and sorcerers, the Idolaters and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death;
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and it concerns all them who are in the neighbourhood and fringes of the flames of hell, that is, in the state of sin, quickly to arise from the danger,
and it concerns all them who Are in the neighbourhood and fringes of the flames of hell, that is, in the state of since, quickly to arise from the danger,
for suddenly the change will come, in which the Judge shall be called to Judgement, and no man to plead for him, unlesse a good conscience be his Advocate;
for suddenly the change will come, in which the Judge shall be called to Judgement, and no man to plead for him, unless a good conscience be his Advocate;
Among the wonders of the day of Judgement our blessed Saviour reckons it, that men shall be marrying and giving in marriage, NONLATINALPHABET marrying and crosse marrying, that is, raising families and lasting greatnesse and huge estates;
Among the wonders of the day of Judgement our blessed Saviour reckons it, that men shall be marrying and giving in marriage, marrying and cross marrying, that is, raising families and lasting greatness and huge estates;
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Every degree of riches, every degree of greatnesse, every ambitious imployment, every great fortune, every eminency above our brother, is a charge to the accounts of the last day.
Every degree of riches, every degree of greatness, every ambitious employment, every great fortune, every eminency above our brother, is a charge to the accounts of the last day.
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He that lives temperately and charitably, whose imployment is religion, whose affections are fear and love, whose desires are after heaven and do not dwell below;
He that lives temperately and charitably, whose employment is Religion, whose affections Are Fear and love, whose Desires Are After heaven and do not dwell below;
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He that thinks most seriously and most frequently of this fearfull appearance, will finde that it is better staying for his joyes till this sentence be past;
He that thinks most seriously and most frequently of this fearful appearance, will find that it is better staying for his Joys till this sentence be passed;
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for therefore the evill fall into an accursed portion, because they despised that which God most loves, his Son and his mercies, his graces and his holy Spirit; and they that do all this, have cause to complain of nothing but their own follies;
for Therefore the evil fallen into an accursed portion, Because they despised that which God most loves, his Son and his Mercies, his graces and his holy Spirit; and they that do all this, have cause to complain of nothing but their own follies;
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and they shall feel the accursed consequents then when they shall see the Judge sit above them angry and severe, inexorable and terrible; under them an intolerable hell;
and they shall feel the accursed consequents then when they shall see the Judge fit above them angry and severe, inexorable and terrible; under them an intolerable hell;
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within them, their consciences clamorous and diseased; without them, all the world on fire; on the right hand, those men glorified whom they persecuted or despised;
within them, their Consciences clamorous and diseased; without them, all the world on fire; on the right hand, those men glorified whom they persecuted or despised;
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for this is the day of the Lords terror, and who is able to abideat? Seu vigilo intentus studiis, seu dormio, semper Iudicis extremi nostras tuba personet aures.
for this is the day of the lords terror, and who is able to abideat? Seu vigilo intentus studiis, seu dormio, semper Judges extremi nostras Tubam personet aures.
The first declares Gods goodnesse, but this publishes mans folly and weaknesse, who finds in himself so much difficulty to perform a condition so easie and full of advantage.
The First declares God's Goodness, but this publishes men folly and weakness, who finds in himself so much difficulty to perform a condition so easy and full of advantage.
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But the order of this infelicity is knotted like the foldings of a Serpent, all those parts of easinesse which invite us to doe the duty, are become like the joynes of a bulrush, not bendings, but consolidations and stiffenings;
But the order of this infelicity is knotted like the foldings of a Serpent, all those parts of easiness which invite us to do the duty, Are become like the joins of a bulrush, not bendings, but consolidations and stiffenings;
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whereas God never accepts, or delights in a prayer, unlesse it be for a holy thing, to a lawfull end, presented unto him upon the wings of Zeal and love, of religious sorrow or religious joy; by sanctified lips, and pure bands, and a sincere heart. It must be the prayer of a gracious man;
whereas God never accepts, or delights in a prayer, unless it be for a holy thing, to a lawful end, presented unto him upon the wings of Zeal and love, of religious sorrow or religious joy; by sanctified lips, and pure bans, and a sincere heart. It must be the prayer of a gracious man;
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and he is onely gracious before God, and acceptable, and effective in his prayer, whose life is holy, and whose prayer is holy; For both these are necessary ingredients to the constitution of a prevailing prayer;
and he is only gracious before God, and acceptable, and effective in his prayer, whose life is holy, and whose prayer is holy; For both these Are necessary ingredients to the constitution of a prevailing prayer;
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there is a holinesse peculiar to the man, and a holinesse peculiar to the prayer, that must adorn the prayer before it can be united to the intercession of the Holy Jesus, in which union alone our prayers can be prevailing.
there is a holiness peculiar to the man, and a holiness peculiar to the prayer, that must adorn the prayer before it can be united to the Intercession of the Holy jesus, in which Union alone our Prayers can be prevailing.
For if I regard iniquity in my heart, the Lord will not hear mee, said David; and so said the Spirit of the Lord by the Son of David. When distresse and anguish cometh upon you,
For if I regard iniquity in my heart, the Lord will not hear me, said David; and so said the Spirit of the Lord by the Son of David. When distress and anguish comes upon you,
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and if it could have been brought for a lye, there could not then have been sufficient instruction given to mankind, to prevent their beleef of false Prophets, and lying doctrines.
and if it could have been brought for a lie, there could not then have been sufficient instruction given to mankind, to prevent their belief of false prophets, and lying doctrines.
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So that in this sense of working miracles, though it was infinitely true that the blind man said, then when he said it, yet after that the case was alter'd:
So that in this sense of working Miracles, though it was infinitely true that the blind man said, then when he said it, yet After that the case was altered:
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There is in this case onely this difference, that they who doe miracles in opposition to Christ, doe them by the power of the Devill, to whom it is permitted to doe such things which wee think miracles;
There is in this case only this difference, that they who do Miracles in opposition to christ, do them by the power of the devil, to whom it is permitted to do such things which we think Miracles;
and although they either prevaricate in their lives, or in superinduced doctrines, yet because the miracles are a verification of the Religion, not of the opinion, of the power or truth of Christ, not of the veracity of the man, God hath heard such persons many times whom men have long since,
and although they either prevaricate in their lives, or in superinduced doctrines, yet Because the Miracles Are a verification of the Religion, not of the opinion, of the power or truth of christ, not of the veracity of the man, God hath herd such Persons many times whom men have long since,
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and to this day call Hereticks, such were the Novatians and Arrians; For to the Heathens they could onely prove their Religion by which they stood distinguished from them;
and to this day call Heretics, such were the Novatians and Arians; For to the heathens they could only prove their Religion by which they stood distinguished from them;
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But besides this yet, we may also by such means arrest the forwardnesse of our judgments and condemnations of persons disagreeing in their opinions from us;
But beside this yet, we may also by such means arrest the forwardness of our Judgments and condemnations of Persons disagreeing in their opinions from us;
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for that which God would have the Heathen to beleeve, and to that purpose prov'd it by a miracle, himselfe intended to accept first to a holy life, and then to glory.
for that which God would have the Heathen to believe, and to that purpose proved it by a miracle, himself intended to accept First to a holy life, and then to glory.
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The false opinion should burn, and themselves escape. One thing more is here very considerable, that in this very instance of working miracles, God was so very carefull not to hear sinners or permit sinners, till he had prevented all dangers to good and innocent persons, that the case of Christ and his Apostles working miracles was so clearly separated and remarked by the finger of God,
The false opinion should burn, and themselves escape. One thing more is Here very considerable, that in this very instance of working Miracles, God was so very careful not to hear Sinners or permit Sinners, till he had prevented all dangers to good and innocent Persons, that the case of christ and his Apostles working Miracles was so clearly separated and remarked by the finger of God,
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and distinguished from the impostures and pretences of all the many Antichrists that appeared in Palestine, Cyprus, Cr•te, Syria, and the voicinage, that there were but very few Christians that with hearty perswasions fell away from Christ, NONLATINALPHABET, said Galen, It is not easie to teach anew him that hath been taught by Christ:
and distinguished from the Impostors and pretences of all the many Antichrists that appeared in Palestine, Cyprus, Cr•te, Syria, and the voicinage, that there were but very few Christians that with hearty persuasions fell away from christ,, said Galen, It is not easy to teach anew him that hath been taught by christ:
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And St. Austin tels a story of an unbeleeving man, that being troubled that his wife was a Christian, went to the Oracle to aske by what means hee should alter her perswasion;
And Saint Austin tells a story of an unbelieving man, that being troubled that his wife was a Christian, went to the Oracle to ask by what means he should altar her persuasion;
the elect were sufficiently strengthened, and the evidence of Christs being heard of God, and that none of his enemies were heard of God to any dangerous effect, was so great, that if any Christian had apostatized or fallen away by direct perswasion, it was like the sin of a falling Angell, of so direct a malice that he never could repent,
the elect were sufficiently strengthened, and the evidence of Christ being herd of God, and that none of his enemies were herd of God to any dangerous Effect, was so great, that if any Christian had apostatized or fallen away by Direct persuasion, it was like the since of a falling Angel, of so Direct a malice that he never could Repent,
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and God never would pardon him, as St. Paul twice remarks in his Epistle to the Hebrews. The result of this discourse is the first sense and explication of the words, God heareth not sinners, viz. in that in which they are sinners:
and God never would pardon him, as Saint Paul twice remarks in his Epistle to the Hebrews. The result of this discourse is the First sense and explication of the words, God hears not Sinners, viz. in that in which they Are Sinners:
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for God is truth and cannot confirm a lye, and when ever he permitted the Devill to doe it, he secur'd the interest of his Elect, that is, of all that beleeve in him and love him, lifting up holy hands without wrath and doubting.
for God is truth and cannot confirm a lie, and when ever he permitted the devil to do it, he secured the Interest of his Elect, that is, of all that believe in him and love him, lifting up holy hands without wrath and doubting.
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and some others whose prayers are ineffectuall: some are such who doe not pray lawfully; they sin when they pray while they remain in that state and evill condition;
and Some Others whose Prayers Are ineffectual: Some Are such who do not pray lawfully; they sin when they pray while they remain in that state and evil condition;
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and 2. that the prayer it selfe be in a proper disposition. 1. Therefore wee shall consider what are those conditions which are required in every person that prays, the want of which makes the prayer to be a sin? 2ly. What are the conditions of a good mans prayer, the absence of which makes that even his prayer returns empty? 3ly; What degrees and circumstances of piety are required to make a man fit to be an intercessor for others, both with holinesse in himself and effect to them he prays for? And 4ly. as an appendix to those considerations, I shall adde the proper indices and significations by which we may make a judgment whether God hath heard our prayers or no.
and 2. that the prayer it self be in a proper disposition. 1. Therefore we shall Consider what Are those conditions which Are required in every person that prays, the want of which makes the prayer to be a since? 2ly. What Are the conditions of a good men prayer, the absence of which makes that even his prayer returns empty? 3ly; What Degrees and Circumstances of piety Are required to make a man fit to be an intercessor for Others, both with holiness in himself and Effect to them he prays for? And 4ly. as an appendix to those considerations, I shall add the proper indices and significations by which we may make a judgement whither God hath herd our Prayers or no.
This was a truth so beleeved by all Nations of the world, that in all Religions they ever appointed baptismes and ceremoniall expiations to cleanse the persons before they presented themselves in their holy offices.
This was a truth so believed by all nations of the world, that in all Religions they ever appointed baptisms and ceremonial expiations to cleanse the Persons before they presented themselves in their holy Offices.
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Deorum Templa cum adire disponitis ab, omni vos labe puros, lautos, castissimósque praestatis, said Arnobius to the Gentiles: When you addresse your selves to the Temples of your Gods, you keep your selves chast, and clean, and spotlesse.
Gods Templa cum Adire disponitis ab, omni vos Laban puros, lautos, castissimósque praestatis, said Arnobius to the Gentiles: When you address your selves to the Temples of your God's, you keep your selves chaste, and clean, and spotless.
They washed their hands, and wore white garments, they refused to touch a dead body, they avoyded a spot upon their clothes as they avoyded a wound upon their head, NONLATINALPHABET.
They washed their hands, and wore white garments, they refused to touch a dead body, they avoided a spot upon their clothes as they avoided a wound upon their head,.
Flagitiis omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulla amnis abluat, aut ulla Maria purificent, said Lactantius; they come to their prayers dressed round about with wickednesse, ut quercus hederâ, and think God will accept their offering if their skin be wash'd;
Flagitiis omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulla amnis abluat, Or ulla Maria purificent, said Lactantius; they come to their Prayers dressed round about with wickedness, ut quercus hederâ, and think God will accept their offering if their skin be washed;
Hae sunt verae munditiae (saies Tertullian) non quas plerique superstitione curant ad omnem orationem, etiam cum lavacro totius corporis aquam sumentes.
Hae sunt Verae munditiae (Says Tertullian) non quas Plerique Superstition Curant ad omnem orationem, etiam cum Lavacro totius corporis aquam sumentes.
And this is it which the Apostle also signifies, having translated the Gentile and Jewish ceremony into the spirituality of the Gospell, I will therefore that men pray every where, levantes puras manus, lifting up cleane hands, so it is in the Vulgar Latine, NONLATINALPHABET,
And this is it which the Apostle also signifies, having translated the Gentile and Jewish ceremony into the spirituality of the Gospel, I will Therefore that men pray every where, Levantes puras manus, lifting up clean hands, so it is in the vulgar Latin,,
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and the very sanctification of them was nothing else but the solemn separating them from common usages, that himself might bee distinguished from men by actions of propriety;
and the very sanctification of them was nothing Else but the solemn separating them from Common usages, that himself might be distinguished from men by actions of propriety;
If God will not admit of that which is beside Religion, he will lesse endure that which is against Religion. And therefore if a common man must not serve at the altar,
If God will not admit of that which is beside Religion, he will less endure that which is against Religion. And Therefore if a Common man must not serve At the altar,
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For who pityeth the tears of a base man who hath treacherously murthered his friend? or who will lend a friendly sigh when he sees a traitor to his country passe forth through the execrable gates of cities? and when any circumstance of basenesse, that is, any thing that takes off the excuse of infirmity, does accompany a sin (such as are ingratitude, perjury, perseverance, delight, malice, treachery) then every man scorns the criminall, and God delights and rejoyces in,
For who pityeth the tears of a base man who hath treacherously murdered his friend? or who will lend a friendly sighs when he sees a traitor to his country pass forth through the execrable gates of cities? and when any circumstance of baseness, that is, any thing that Takes off the excuse of infirmity, does accompany a since (such as Are ingratitude, perjury, perseverance, delight, malice, treachery) then every man scorns the criminal, and God delights and rejoices in,
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When Vitellius with his hands bound behind him, his Imperiall robe rent, and with a dejected countenance and an ill name was led to execution, every man cursed him, but no man wept.
When Vitellius with his hands bound behind him, his Imperial robe rend, and with a dejected countenance and an ill name was led to execution, every man cursed him, but no man wept.
and when we roare in our lustfull beds, and groane with the whips of an exterminating Angell, chastising those NONLATINALPHABET (as Aretas calls them) the lusts of the lower belly, wantonnesse, and its mother intemperance, we feel the price of our sin, that which God foretold to be their issues, that which he threatned us withall,
and when we roar in our lustful Beds, and groan with the whips of an exterminating Angel, chastising those (as Aretas calls them) the Lustiest of the lower belly, wantonness, and its mother intemperance, we feel the price of our since, that which God foretold to be their issues, that which he threatened us withal,
for by interpretation that is love, hath all the circumstances of unworthinesse towards God; hee is unthankfull, and a breaker of his vowes, and a despiser of his mercies,
for by Interpretation that is love, hath all the Circumstances of unworthiness towards God; he is unthankful, and a breaker of his vows, and a despiser of his Mercies,
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Is not unthankfulnesse to God a greater basenesse and unworthinesse then unthanfulnesse to our Patron? And is not hee as sensible of it and more then wee? These things are more then words;
Is not unthankfulness to God a greater baseness and unworthiness then unthanfulnesse to our Patron? And is not he as sensible of it and more then we? These things Are more then words;
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and yet stand or work at the command of lust, or avarice, humane regards and little interests of the world? We call him Father when we desire our portion,
and yet stand or work At the command of lust, or avarice, humane regards and little interests of the world? We call him Father when we desire our portion,
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Of the same consideration it is that almes are prescribed, together with prayer, because it is a part of that charity without which our soules are enemies to all that which ought to be equally valued with our owne lives.
Of the same consideration it is that alms Are prescribed, together with prayer, Because it is a part of that charity without which our Souls Are enemies to all that which ought to be equally valued with our own lives.
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But besides this, we may easily observe what speciall undecencies there are, which besides the generall malignity and demerit, are speciall deleteries and hinderances to our prayers, by irreconciling the person of him that prays. 1. The first is unmercyfulnesse.
But beside this, we may Easily observe what special Indecencies there Are, which beside the general malignity and demerit, Are special deleteries and hindrances to our Prayers, by irreconciling the person of him that prays. 1. The First is unmercyfulnesse.
because the men live in a course of rapine, or tyranny, or oppression, or uncharitablenesse, or something that is most contrary to God, because it is unmercifull.
Because the men live in a course of rapine, or tyranny, or oppression, or uncharitableness, or something that is most contrary to God, Because it is unmerciful.
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and is of an uncertaine soule till thou speakest kindly unto him, and observes thy lookes as hee watches the colour of the bean coming from thy box of Sentence, life or death depending on it? when he begs of thee for mercy, his passion is greater, his necessities more pungent, his apprehension more brisk,
and is of an uncertain soul till thou Speakest kindly unto him, and observes thy looks as he watches the colour of the bean coming from thy box of Sentence, life or death depending on it? when he begs of thee for mercy, his passion is greater, his necessities more pungent, his apprehension more brisk,
and sensitive, his case dressed with the circumstances of pity, and thou thy selfe canst better feel his condition then thou doest usually perceive the earnestnesse of thy own prayers to God;
and sensitive, his case dressed with the Circumstances of pity, and thou thy self Canst better feel his condition then thou dost usually perceive the earnestness of thy own Prayers to God;
and if thou regardest not thy brother whom thou seest, whose case thou feelest, whose circumstances can afflict thee, whose passion is dressed to thy fancy,
and if thou regardest not thy brother whom thou See, whose case thou Feel, whose Circumstances can afflict thee, whose passion is dressed to thy fancy,
and shuttest thy eye, and twistest thy bowells against thy brother, who would as fain be comforted as thou? It is a strange Iliacall passion that so hardens a mans bowells, that nothing proceeds from him but the name of his own disease, a Miserere mei Deus, a prayer to God for pity upon him that will not shew pity to others.
and shuttest thy eye, and twistest thy bowels against thy brother, who would as fain be comforted as thou? It is a strange Iliac passion that so hardens a men bowels, that nothing proceeds from him but the name of his own disease, a miserere mei Deus, a prayer to God for pity upon him that will not show pity to Others.
The finall sentence in this affair is recorded by St. James, Hee that shews no mercy shall have justice with out mercy: as thy poor brother hath groan'd under thy cruelty and ungentle nature without remedy,
The final sentence in this affair is recorded by Saint James, He that shows no mercy shall have Justice with out mercy: as thy poor brother hath groaned under thy cruelty and ungentle nature without remedy,
thou shalt pray, and plead, and call, and cry, and beg again, and in the midst of thy despairing noyses be carryed in the regions of sorrow, which never did,
thou shalt pray, and plead, and call, and cry, and beg again, and in the midst of thy despairing noises be carried in the regions of sorrow, which never did,
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it makes his spirit light, effeminate, and fantastick, and dissolves his attention, and makes his mind so to disaffect all the objects of his desires, that when he prays he is as uneasy as an impaled person,
it makes his Spirit Light, effeminate, and fantastic, and dissolves his attention, and makes his mind so to disaffect all the objects of his Desires, that when he prays he is as uneasy as an impaled person,
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he cannot desire his cure, for his will is contradictory to his Collect, and he would not that God should hear the words of his prayer, which he poor man never intended.
he cannot desire his cure, for his will is contradictory to his Collect, and he would not that God should hear the words of his prayer, which he poor man never intended.
And therefore the prayer of an Adulterer, or an uncleane person, is like the sacrifices to Moloch, or the rites of Flora, ubi Cato spectator esse non potuit, a good man will not endure them, much lesse will God entertaine such reekings of the Dead sea and clouds of Sodome. For so an impure vapor begotten of the slime of the earth, by the feavers and adulterous heats of an intemperate Summer sun, striving by the ladder of a mountaine to climbe up to heaven,
And Therefore the prayer of an Adulterer, or an unclean person, is like the Sacrifices to Moloch, or the Rites of Flora, ubi Cato spectator esse non Potuit, a good man will not endure them, much less will God entertain such reekings of the Dead sea and Clouds of Sodom. For so an impure vapor begotten of the slime of the earth, by the fevers and adulterous heats of an intemperate Summer sun, striving by the ladder of a mountain to climb up to heaven,
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and rolling into various figures by an uneasy, unfixed revolution, and stop'd at the middle region of the aire, being thrown from his pride and attempt of passing towards the seat of the stars, turnes into an unwholsome flame,
and rolling into various figures by an uneasy, unfixed revolution, and stopped At the middle region of the air, being thrown from his pride and attempt of passing towards the seat of the Stars, turns into an unwholesome flame,
and like the breath of hell is confin'd into a prison of darknesse, and a cloud, till it breaks into diseases, plagues and mildews, stink and blastings:
and like the breath of hell is confined into a prison of darkness, and a cloud, till it breaks into diseases, plagues and mildews, stink and blastings:
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and trifling imaginative confidences, and they at last end in sorrows and despaire. * Every state of sin is against the possibility of a mans being accepted;
and trifling imaginative confidences, and they At last end in sorrows and despair. * Every state of since is against the possibility of a men being accepted;
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for he that brings his body to God, and hath left his will in the power of any sin, offers to God the calves of his lips, but not a whole burnt-offering;
for he that brings his body to God, and hath left his will in the power of any since, offers to God the calves of his lips, but not a Whole Burnt-offering;
a lame oblation, but not a reasonable sacrifice; and therefore their portion shall be amongst them whose prayers were never recorded in the book of life, whose tears God never put into his bottle, whose desires shall remaine ineffectuall to eternall ages.
a lame oblation, but not a reasonable sacrifice; and Therefore their portion shall be among them whose Prayers were never recorded in the book of life, whose tears God never put into his Bottle, whose Desires shall remain ineffectual to Eternal ages.
and let any of you whose conscience is most religious and tender, consider what condition that man is in, that hath not said his prayers in thirty or forty years together;
and let any of you whose conscience is most religious and tender, Consider what condition that man is in, that hath not said his Prayers in thirty or forty Years together;
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Hee that is in the affection, or in the habit, or in the state of any one sin whatsoever, is at such distance from and contrariety to God, that he provokes God to anger in every prayer hee makes:
He that is in the affection, or in the habit, or in the state of any one since whatsoever, is At such distance from and contrariety to God, that he provokes God to anger in every prayer he makes:
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but if it shall be remembred and considered, that this course of piety is so farre from warranting any one course of sin, that any one habituall and cherished sin destroyes the effect of all that piety, wee shall see there is reason to account this to be one of those great arguments with which God hath so bound the duty of holy living upon us, that without a holy life we cannot in any sense be happy,
but if it shall be remembered and considered, that this course of piety is so Far from warranting any one course of since, that any one habitual and cherished since Destroys the Effect of all that piety, we shall see there is reason to account this to be one of those great Arguments with which God hath so bound the duty of holy living upon us, that without a holy life we cannot in any sense be happy,
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When a man is holy, then God is gracious, and a holy life is the best, and it is a continuall prayer; and repentance is the best argument to move God to mercy,
When a man is holy, then God is gracious, and a holy life is the best, and it is a continual prayer; and Repentance is the best argument to move God to mercy,
SERMON, V. Part II. AFter these evidences of Scripture, and reason deriv'd from its analogy, there will be lesse necessity to take any particular notices of those little objections which are usually made from the experience of the successe and prosperities of evill persons.
SERMON, V. Part II After these evidences of Scripture, and reason derived from its analogy, there will be less necessity to take any particular notices of those little objections which Are usually made from the experience of the success and Prosperities of evil Persons.
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And the vicious persons of old pray'd to Laverna, — Pulchra Laverna, Da mihi fallere, da justum sanctúm { que } videri, Noctem peccatis & fraudibus objice nubem.
And the vicious Persons of old prayed to Laverna, — Beautiful Laverna, Dam mihi fallere, da Justum sanctúm { que } videri, Noctem peccatis & fraudibus objice nubem.
and no man prayes well, but he that prays by the Spirit of God, the Spirit of holinesse, and he that prayes with the Spirit must be made like to the Spirit, he is first sanctified and made holy,
and no man prays well, but he that prays by the Spirit of God, the Spirit of holiness, and he that prays with the Spirit must be made like to the Spirit, he is First sanctified and made holy,
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and therefore none heard to any purposes of blessing which the holy Ghost does not make for us (for he makes intercession for the Saints, the Spirit of Christ is the praecentor or the rector chori the Master of the Quire) it followes that all other prayers being made with an evill Spirit must have an evill portion;
and Therefore none herd to any Purposes of blessing which the holy Ghost does not make for us (for he makes Intercession for the Saints, the Spirit of christ is the preceptor or the rector Chori the Master of the Choir) it follows that all other Prayers being made with an evil Spirit must have an evil portion;
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and prevented some snares of chance, and accidents of men, yet no man that reckons by the measures of reason or religion, reckons witches and conjurors amongst blessed and prosperous persons:
and prevented Some snares of chance, and accidents of men, yet no man that reckons by the measures of reason or Religion, reckons Witches and conjurors among blessed and prosperous Persons:
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or intend a blessing, we must also by making prayers mean, that the man first be holy and his desires just and charitable, before he can be admitted to the throne of grace,
or intend a blessing, we must also by making Prayers mean, that the man First be holy and his Desires just and charitable, before he can be admitted to the throne of grace,
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and his motion made irregular and unconstant, descending more at every breath of the tempest, then it could recover by the libration and frequent weighing of his wings;
and his motion made irregular and unconstant, descending more At every breath of the tempest, then it could recover by the libration and frequent weighing of his wings;
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and then it made a prosperous flight, and did rise and sing as if it had learned musick and motion from an Angell as he passed sometimes through the aire about his ministeries here below:
and then it made a prosperous flight, and did rise and sing as if it had learned music and motion from an Angel as he passed sometime through the air about his ministeries Here below:
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and then it ascends to heaven upon the wings of the holy dove, and dwels with God till it returnes like the usefull Bee, loaden with a blessing and the dew of heaven. But besides this;
and then it ascends to heaven upon the wings of the holy dove, and dwells with God till it returns like the useful be, loaded with a blessing and the due of heaven. But beside this;
it is NONLATINALPHABET, and NONLATINALPHABET and NONLATINALPHABET, and it is NONLATINALPHABET, and it is NONLATINALPHABET, and it is NONLATINALPHABET, and NONLATINALPHABET, so it is in the severall definitions of it, and in its naturall constitution.
it is, and and, and it is, and it is, and it is, and, so it is in the several definitions of it, and in its natural constitution.
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It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the boylings of a feaver, and the rashnesse of praecipitancy, and the disturbance of persecution; and therefore is a certain effective enemy against prayer which ought to be a spirituall joy, and an act of mortification;
It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the boilings of a fever, and the rashness of precipitancy, and the disturbance of persecution; and Therefore is a certain effective enemy against prayer which ought to be a spiritual joy, and an act of mortification;
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but the stopping of the first egressions of anger, is a certain artifice of the Spirit of God to prevent unmercifulnesse, which turns not only our desires into vanity, but our prayers into sin;
but the stopping of the First egressions of anger, is a certain artifice of the Spirit of God to prevent unmercifulness, which turns not only our Desires into vanity, but our Prayers into since;
and remember that Elijah 's anger, though it was also zeal, had so discomposed his spirit when the two Kings came to inquire of the Lord, that though he was a good man and a Prophet,
and Remember that Elijah is anger, though it was also zeal, had so discomposed his Spirit when the two Kings Come to inquire of the Lord, that though he was a good man and a Prophet,
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yet he could not pray, he could not inquire of the Lord, till by rest and musick he had gathered himself into the evennesse of a dispassionate and recollected minde;
yet he could not pray, he could not inquire of the Lord, till by rest and music he had gathered himself into the evenness of a dispassionate and recollected mind;
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we beg for a removall of a present sadnesse, and he gives us that which makes us able to bear twenty sadnesses, a cheerfull spirit, a peacefull conscience,
we beg for a removal of a present sadness, and he gives us that which makes us able to bear twenty sadnesses, a cheerful Spirit, a peaceful conscience,
for there is but one thing in the world that God hates besides sin, that is, indifferency and lukewarmnesse; which although it hath not in it the direct nature of sin,
for there is but one thing in the world that God hates beside since, that is, indifferency and lukewarmness; which although it hath not in it the Direct nature of since,
yet it hath this testimony from God, that it is loathsome and abominable, and excepting this thing alone, God never said so of any thing in the New Testament,
yet it hath this testimony from God, that it is loathsome and abominable, and excepting this thing alone, God never said so of any thing in the New Testament,
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The reason of it is, because lukewarmnesse or an indifferent spirit is an undervaluing of God and of Religion, it is a separation of reason from affections, and a perfect conviction of the understanding to the goodnesse of a duty,
The reason of it is, Because lukewarmness or an indifferent Spirit is an undervaluing of God and of Religion, it is a separation of reason from affections, and a perfect conviction of the understanding to the Goodness of a duty,
he hath so much reason as is sufficient, but he will not obey it; his will does not follow the dictate of his understanding, and therefore it is unnaturall.
he hath so much reason as is sufficient, but he will not obey it; his will does not follow thee dictate of his understanding, and Therefore it is unnatural.
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It is like the phantastick fires of the night, where there is light and no heat, and therefore may passe on to the reall fires of hell, where there is heat and no light; and therefore although an act of lukewarmnesse is only an undecency, and no sin;
It is like the fantastic fires of the night, where there is Light and no heat, and Therefore may pass on to the real fires of hell, where there is heat and no Light; and Therefore although an act of lukewarmness is only an undecency, and no since;
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yet a state of lukewarmnesse is criminall, and sinfull state of imperfection and undecency; an act of indifferency hinders a single prayer from being accepted;
yet a state of lukewarmness is criminal, and sinful state of imperfection and undecency; an act of indifferency hinders a single prayer from being accepted;
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but his prayer must be fervent; NONLATINALPHABET, an effectuall fervent prayer, so our English reads it; it must be an intent, zealous, busie, operative prayer;
but his prayer must be fervent;, an effectual fervent prayer, so our English reads it; it must be an intent, zealous, busy, operative prayer;
we desire them greedily, we run after them intemperately, we are kept from them with huge impatience, we are delayed with infinite regret, we preferre them before our duty, we aske them unseasonably, we receive them with our own prejudice,
we desire them greedily, we run After them intemperately, we Are kept from them with huge impatience, we Are delayed with infinite regret, we prefer them before our duty, we ask them unseasonably, we receive them with our own prejudice,
But then for spirituall things, for the interest of our souls, and the affairs of the Kingdome, we pray to God with just such a zeal as a man begs of the Chirurgeon to cut him of the stone;
But then for spiritual things, for the Interest of our Souls, and the affairs of the Kingdom, we pray to God with just such a zeal as a man begs of the Chirurgeon to Cut him of the stone;
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and if we can have fondnesses for things indifferent, or dangerous, our prayers upbraid our spirits when we beg coldly and tamely for those things for which we ought to dye, which are more precious then the globes of Kings,
and if we can have fondnesses for things indifferent, or dangerous, our Prayers upbraid our spirits when we beg coldly and tamely for those things for which we ought to die, which Are more precious then the globes of Kings,
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and therefore neither are they hungry for God, nor satisfied with the world, but remain stupid and inapprehensive, without resolution and determination, never choosing clearly, nor pursuing earnestly;
and Therefore neither Are they hungry for God, nor satisfied with the world, but remain stupid and inapprehensive, without resolution and determination, never choosing clearly, nor pursuing earnestly;
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and can we think that the grace of Chastity can be obtain'd at such a purchase, that grace that hath cost more labours then all the persecutions of faith,
and can we think that the grace of Chastity can be obtained At such a purchase, that grace that hath cost more labours then all the persecutions of faith,
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and all the disputes of hope, and all the expence of charity besides, amounts to? Can we expect that our sinnes should be wa•hed by a lazie prayer? Can an indifferent prayer quench the flatnes of hell,
and all the disputes of hope, and all the expense of charity beside, amounts to? Can we expect that our Sins should be wa•hed by a lazy prayer? Can an indifferent prayer quench the flatness of hell,
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or rescue us from an eternall sorrow? Is lust so soon overcome, that the very naming it can master it? Is the Devill so slight and easie an enemy, that he will fly away from us at the first word, spoken without power,
or rescue us from an Eternal sorrow? Is lust so soon overcome, that the very naming it can master it? Is the devil so slight and easy an enemy, that he will fly away from us At the First word, spoken without power,
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And I shall tell you a short character of a fervent prayer out of the practise of S. Hierome, in his Epistle to Eustochium de custodiâ virginitatis. Being destitute of all help I threw my self down at the feet of Jesus;
And I shall tell you a short character of a fervent prayer out of the practice of S. Jerome, in his Epistle to Eustochium de custodiâ virginitatis. Being destitute of all help I threw my self down At the feet of jesus;
and then at last I sang to God, We will run after thee into the smell and deliciousnesse of thy precious ointments; such a prayer as this will never return without its errand.
and then At last I sang to God, We will run After thee into the smell and deliciousness of thy precious ointments; such a prayer as this will never return without its errand.
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For every prayer we make is considered by God, and recorded in heaven; but cold prayers are not put into the account in order to effect and acceptation;
For every prayer we make is considered by God, and recorded in heaven; but cold Prayers Are not put into the account in order to Effect and acceptation;
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and when in order to your hopes of obtaining a great blessing, you reckon up your prayers with which you have solicited your suit in the court of heaven, you must reckon, not by the number of the collects,
and when in order to your hope's of obtaining a great blessing, you reckon up your Prayers with which you have solicited your suit in the court of heaven, you must reckon, not by the number of the Collects,
Christ pray'd NONLATINALPHABET with loud cryings, and S. Paul made mention of his scholars in his prayers night and day. Fall upon your knees and grow there,
christ prayed with loud cryings, and S. Paul made mention of his Scholars in his Prayers night and day. Fallen upon your knees and grow there,
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that a good mans prayers are sometimes hindred by inadvertency, sometimes by want of perseverance. For inadvertency or want of attendance to the sense and intention of our prayers, it is certainly an effect of lukewarmnesse,
that a good men Prayers Are sometime hindered by inadvertency, sometime by want of perseverance. For inadvertency or want of attendance to the sense and intention of our Prayers, it is Certainly an Effect of lukewarmness,
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or the excellency of the object, or the glories of God, or the niceties and perfections of Religion, we should not dare to throw away our prayers so like fools,
or the excellency of the Object, or the Glories of God, or the niceties and perfections of Religion, we should not Dare to throw away our Prayers so like Fools,
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I shall say no more to this, but that in reason we can never hope that God in heaven will hear our prayers, which we our selves speak and yet hear not at the same time when we our selves speak them with instruments joyned to our ears;
I shall say no more to this, but that in reason we can never hope that God in heaven will hear our Prayers, which we our selves speak and yet hear not At the same time when we our selves speak them with Instruments joined to our ears;
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or else our choice is cool as soon as hot, like the emissions of lightning, or like a sun-beam often interrupted with a cloud, or cool'd with intervening showers:
or Else our choice is cool as soon as hight, like the emissions of lightning, or like a sunbeam often interrupted with a cloud, or cooled with intervening showers:
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and our prayer is without fruit because the desire lasts not, and the prayer lives like the repentance of Simon Magus, or the trembling of Felix, or the Jewes devotion for seven dayes of unleavened bread, during the Passeover or the feast of Tabernacles;
and our prayer is without fruit Because the desire lasts not, and the prayer lives like the Repentance of Simon Magus, or the trembling of Felix, or the Jews devotion for seven days of unleavened bred, during the Passover or the feast of Tabernacles;
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but when the moneth is gone, and the prayer is removed, or becomes lesse active, then the temptation returnes, and sorrages, and prevails, and seises upon all our unguarded strengths.
but when the Monn is gone, and the prayer is removed, or becomes less active, then the temptation returns, and sorrages, and prevails, and seizes upon all our unguarded strengths.
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Vult n. Deus rogari, vult cogi, vult quâdam importunitate vinci (sayes S. Gregory) God loves to be invited, intreated, importun'd with an unquiet, restlesse desire and a persevering prayer.
Vult n. Deus rogari, vult Cogi, vult quâdam importunitate Vinci (Says S. Gregory) God loves to be invited, entreated, importuned with an unquiet, restless desire and a persevering prayer.
NONLATINALPHABET, said Proclus. That's a holy and a religious prayer, that never gives over, but renewes the prayer, and dwels upon the desire; for this only is effectuall.
, said Proclus. That's a holy and a religious prayer, that never gives over, but renews the prayer, and dwells upon the desire; for this only is effectual.
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so long we are in danger, and must watch thereunto with prayer and continuall diligence. And when your temptations let you alone, let not you God alone;
so long we Are in danger, and must watch thereunto with prayer and continual diligence. And when your temptations let you alone, let not you God alone;
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Well may your temptation sleep, but if your prayers do so, you may chance to be awakened with an affault that may ruine you. However, the rule is easie:
Well may your temptation sleep, but if your Prayers do so, you may chance to be awakened with an affault that may ruin you. However, the Rule is easy:
and because every holy prayer is a glorification of God by the confessing many of his attributes, a lasting and a persevering prayer is a little image of the Allellujahs and services of eternity;
and Because every holy prayer is a glorification of God by the confessing many of his attributes, a lasting and a persevering prayer is a little image of the Hallelujahs and services of eternity;
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for sometimes an evill or an obnoxious person hath so secured and ascertained a mischief to himself, that he that stayes in his company or his traffick must also share in his punishment:
for sometime an evil or an obnoxious person hath so secured and ascertained a mischief to himself, that he that stays in his company or his traffic must also share in his punishment:
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The purpose of this caution is, that every good man be carefull that he do not mingle his devotion in the communions of hereticall persons, and in schismaticall conventicles;
The purpose of this caution is, that every good man be careful that he do not mingle his devotion in the communions of heretical Persons, and in Schismatical conventicles;
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yet his intermediall fortune, and the event of his present affairs may be the same with Absaloms; and it is not a light thing, that we curiously choose the parties of our Communion.
yet his intermedial fortune, and the event of his present affairs may be the same with Absaloms; and it is not a Light thing, that we curiously choose the parties of our Communion.
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such as were Corah and his company that rebelled against Moses their Prince; and Dathan and Abiram that made a schisme in Religion against Aaron the Priest: for so said the Spirit of the Lord, Come out from the congregation of these men,
such as were Corah and his company that rebelled against Moses their Prince; and Dathan and Abiram that made a Schism in Religion against Aaron the Priest: for so said the Spirit of the Lord, Come out from the congregation of these men,
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for besides, that he dwels in danger, and cohabits with a dragon, and his vertue may change by evill perswasion, into an evill disposition, from sweetnesse to bitternesse, from thence to evill speaking, from thence to beleeve a lye,
for beside, that he dwells in danger, and cohabits with a dragon, and his virtue may change by evil persuasion, into an evil disposition, from sweetness to bitterness, from thence to evil speaking, from thence to believe a lie,
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* But when good men pray with one heart, and in a holy assembly, that is, holy in their desires, lawfull in their authority, though the persons be of different complexion, then the prayer flies up to God like the hymns of a Quire of Angels;
* But when good men pray with one heart, and in a holy assembly, that is, holy in their Desires, lawful in their Authority, though the Persons be of different complexion, then the prayer flies up to God like the Hymns of a Choir of Angels;
and the persons are joyned in orders, and the orders into hierarchies, and all, that God may be served by unions and communities, loves that his Church should imitate the Concords of heaven,
and the Persons Are joined in order, and the order into hierarchies, and all, that God may be served by unions and communities, loves that his Church should imitate the Concords of heaven,
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and the unions of God, and that every good man should promote the interests of his prayers by joyning in the communion of Saints in the unions of obedience and charity, with the powers that God and the Lawes have ordained.
and the unions of God, and that every good man should promote the interests of his Prayers by joining in the communion of Saints in the unions of Obedience and charity, with the Powers that God and the Laws have ordained.
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and to pray for them with probable effect? I say with probable effect; for when the event principally depends upon that which is not within our own election, such as are the lives and actions of others, all that we can consider in this affair is,
and to pray for them with probable Effect? I say with probable Effect; for when the event principally depends upon that which is not within our own election, such as Are the lives and actions of Others, all that we can Consider in this affair is,
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and discerned that cruelty was the cause, he revoked their decrees made against the Christians, recall'd them from their caves and deserts, their sanctuaries,
and discerned that cruelty was the cause, he revoked their decrees made against the Christians, Recalled them from their caves and deserts, their sanctuaries,
They did so, and they who could command mountaines to remove, and were obeyed, they who could doe miracles, they who with the key of prayer could open Gods four closets, of the wombe and the grave, of providence and rain, could not obtain for their bloudy Emperour one drop of mercy,
They did so, and they who could command Mountains to remove, and were obeyed, they who could do Miracles, they who with the key of prayer could open God's four closets, of the womb and the grave, of providence and rain, could not obtain for their bloody Emperor one drop of mercy,
And it was threatned to the rebellious people of Israel, and by them to all people that should sin grievously against the Lord, God would break their staffe of bread, and even the righteous should not be prevailing intercessors;
And it was threatened to the rebellious people of Israel, and by them to all people that should sin grievously against the Lord, God would break their staff of bred, and even the righteous should not be prevailing intercessors;
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nor done injustices greater then sorrow, or restitution, or recompense, or acknowledgment. However, though it may be uncertain and disputed concerning the number of sins unto death, and therefore to pray,
nor done injustices greater then sorrow, or restitution, or recompense, or acknowledgment. However, though it may be uncertain and disputed Concerning the number of Sins unto death, and Therefore to pray,
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and not farre from the Kingdome of heaven; yet, 2ly. No prayers of others can further prevail then to remove this person to the next stage in order to felicity.
and not Far from the Kingdom of heaven; yet, 2ly. No Prayers of Others can further prevail then to remove this person to the next stage in order to felicity.
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the meaning of which observation is, that we may understand, that as in the person prayed for, there ought to be the great disposition of being in a saveable condition;
the meaning of which observation is, that we may understand, that as in the person prayed for, there ought to be the great disposition of being in a saveable condition;
for just as he is disposed, so can we prevail, and the prayers of a good man first prevail in behalf of a sinner, that he shall be invited, that he shall be reproved,
for just as he is disposed, so can we prevail, and the Prayers of a good man First prevail in behalf of a sinner, that he shall be invited, that he shall be reproved,
And still a good mans prayers follow him thorough the severall stages of pardon, of sanctification, of restraining graces, of a mighty providence, of great assistance, of perseverance, and a holy death.
And still a good men Prayers follow him through the several stages of pardon, of sanctification, of restraining graces, of a mighty providence, of great assistance, of perseverance, and a holy death.
2. As the persons must be capable for whom we pray, so they that pray for others must be persons extraordinary in something: 1. If persons be of an extraordinary piety, they are apt to be intercessors for others.
2. As the Persons must be capable for whom we pray, so they that pray for Others must be Persons extraordinary in something: 1. If Persons be of an extraordinary piety, they Are apt to be intercessors for Others.
and he did glory to God in the execution upon Zimri and his fair Madianite. And it was a huge blessing that was intail'd upon the posterity of Abraham, Isaac, and Jacob; because they had a great Religion, a great power with God,
and he did glory to God in the execution upon Zimri and his fair Midianite. And it was a huge blessing that was intailed upon the posterity of Abraham, Isaac, and Jacob; Because they had a great Religion, a great power with God,
for so Maimonides tells concerning them, that Abraham first instituted Morning prayer. The affairs of Religion had not the same constitution then as now.
for so Maimonides tells Concerning them, that Abraham First instituted Morning prayer. The affairs of Religion had not the same constitution then as now.
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The bowed their head when they came to a hallowed stone, and upon the top of their staffe, and worshipped when they came to a consecrated pillar, but this was seldome;
The bowed their head when they Come to a hallowed stone, and upon the top of their staff, and worshipped when they Come to a consecrated pillar, but this was seldom;
and a great shower makes no torrent, nor digs so much as a little furrow that the drils of the water might passe into rivers, or refresh their neighbours wearinesse;
and a great shower makes no torrent, nor digs so much as a little furrow that the drils of the water might pass into Rivers, or refresh their neighbours weariness;
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but when the earth is full, and hath no strange consumptive needs, then at the next time when God blesses it with a gracious shower, it divides into portions,
but when the earth is full, and hath no strange consumptive needs, then At the next time when God Blesses it with a gracious shower, it divides into portions,
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and recessions from perfection, and sometimes the great losses and shipwracks, the plundrings and burning of his house by a fall into a deadly sin;
and recessions from perfection, and sometime the great losses and Shipwrecks, the plunderings and burning of his house by a fallen into a deadly since;
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but how few men are able to pay their own debts, and lend great portions to others? The number of those who can effectually intercede for others to great purposes of grace and pardon, are as soon told as the number of wise men,
but how few men Are able to pay their own debts, and lend great portions to Others? The number of those who can effectually intercede for Others to great Purposes of grace and pardon, Are as soon told as the number of wise men,
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and the love that is there is not the same thing that it is here, it is more beneficiall, more reasonable, more holy, of other designes, and strange productions;
and the love that is there is not the same thing that it is Here, it is more beneficial, more reasonable, more holy, of other designs, and strange productions;
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and when Elijah was taken into heaven, Elisha mourn'd for him because it was a losse to Israel: My Father, my father, the chariots of Israel and horsemen thereof: But consider how uselesse thou art,
and when Elijah was taken into heaven, Elisha mourned for him Because it was a loss to Israel: My Father, my father, the chariots of Israel and horsemen thereof: But Consider how useless thou art,
but the ordinary emanations of providence shall proceed to issue without any arrest, and the sword of the Angel shall not be turn'd aside in one single infliction.
but the ordinary emanations of providence shall proceed to issue without any arrest, and the sword of the Angel shall not be turned aside in one single infliction.
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but he that would work effectively towards a great deliverance, or in great degrees towards the benefit or ea•e of any of his relatives, can be confident of his successe but in the same degree in which his person is gracious.
but he that would work effectively towards a great deliverance, or in great Degrees towards the benefit or ea•e of any of his relatives, can be confident of his success but in the same degree in which his person is gracious.
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He that prays to recover a family from an hereditary curse, or to reverse a Sentence of God, to cancell a Decree of heaven gone out against his friend, hee that would heale the sick with his prayer,
He that prays to recover a family from an hereditary curse, or to reverse a Sentence of God, to cancel a decree of heaven gone out against his friend, he that would heal the sick with his prayer,
Mamercus Bishop of Vienna, seeing his City and all the Diocese in great danger of perishing by an earthquake, instituted great Letanies, and solemn supplications, besides the ordinary devotions of his usuall hours of prayer;
Mamercus Bishop of Vienna, seeing his city and all the Diocese in great danger of perishing by an earthquake, instituted great Litanies, and solemn supplications, beside the ordinary devotions of his usual hours of prayer;
and upon St. Mark 's day did solemnly intercede with God to divert or prevent his judgments falling upon the people, majoribus Litani is, so they are called;
and upon Saint Mark is day did solemnly intercede with God to divert or prevent his Judgments falling upon the people, majoribus Litani is, so they Are called;
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with the more solemn supplications they did pray unto God in behalf of their people. And this hath in it the same consideration that is in every great necessity;
with the more solemn supplications they did pray unto God in behalf of their people. And this hath in it the same consideration that is in every great necessity;
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and therefore in these cases, as in all great needs, it is the way of prudence and security, that we use all those greater offices which God hath appointed as instruments of importunity,
and Therefore in these cases, as in all great needs, it is the Way of prudence and security, that we use all those greater Offices which God hath appointed as Instruments of importunity,
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such as are, separating days for solemn prayer, all the degrees of violence, and earnest addresse, fasting and prayer, almes and prayer, acts of repentance and prayer, praying together in publick with united hearts,
such as Are, separating days for solemn prayer, all the Degrees of violence, and earnest address, fasting and prayer, alms and prayer, acts of Repentance and prayer, praying together in public with united hearts,
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and above all, praying in the susception and communication of the holy Sacrament; the effects and admirable issues of which we know not, and perceive not;
and above all, praying in the susception and communication of the holy Sacrament; the effects and admirable issues of which we know not, and perceive not;
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we lo•e because we desire not, and choose to lose many great blessings rather then purchase them with the frequent commemoration of that sacrifice which was offered up for all the needs of Mankind,
we lo•e Because we desire not, and choose to loose many great blessings rather then purchase them with the frequent commemoration of that sacrifice which was offered up for all the needs of Mankind,
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And because our needs continue, therefore we are commanded to continue the memory, and to represent to God that which was done to satisfie all our needs: Then we receive Christ;
And Because our needs continue, Therefore we Are commanded to continue the memory, and to represent to God that which was done to satisfy all our needs: Then we receive christ;
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and imitate his intercession, and doe that which God commands, and offer him in our manner that which he essentially loves? can it be that either any thing should be more prevalent,
and imitate his Intercession, and do that which God commands, and offer him in our manner that which he essentially loves? can it be that either any thing should be more prevalent,
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when they are to make their great appearance before God, and to receive their great consignation to their eternall sentence, good or bad? And if then be their greatest needs, that is their greatest advantage, and instrument of acceptation.
when they Are to make their great appearance before God, and to receive their great consignation to their Eternal sentence, good or bad? And if then be their greatest needs, that is their greatest advantage, and Instrument of acceptation.
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and the secret reasons of the deniall either thou shalt find in time, or thou maist trust with God, who certainly does it with the greatest wisdome, and the greatest charity.
and the secret Reasons of the denial either thou shalt find in time, or thou Mayest trust with God, who Certainly does it with the greatest Wisdom, and the greatest charity.
Many words or few are extrinsecall to the nature, and not at all considered in the effects of prayer; but much desire and much holinesse, are essentiall to its constitution;
Many words or few Are extrinsical to the nature, and not At all considered in the effects of prayer; but much desire and much holiness, Are essential to its constitution;
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Capitolinus said of Antonius the Emperour and Philosopher, sanè quamvis esset constans, erat etiam verecundus; he was modest even when he was most pertinacious in his desires. So must wee;
Capitoline said of Antonius the Emperor and Philosopher, sanè Quamvis esset constans, erat etiam verecundus; he was modest even when he was most pertinacious in his Desires. So must we;
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though wee must not be ashamed to aske for whatsoever we need, Rebus semper pudor absit in arctis, and in this sense it is true that Stasimus in the Comedy said concerning Meat, Verecundari neminem apud mensam decet,
though we must not be ashamed to ask for whatsoever we need, Rebus semper pudor absit in arctis, and in this sense it is true that Stasimus in the Comedy said Concerning Meat, Verecundari neminem apud Mensam Deceit,
Our modesty to God in prayers hath no other measures but these: 1. Distrust of our selves: 2. Confidence in God: 3. Humility of person: 4. Reverence of addresse: and 5. Submission to Gods will: These are all,
Our modesty to God in Prayers hath no other measures but these: 1. Distrust of our selves: 2. Confidence in God: 3. Humility of person: 4. reverence of address: and 5. Submission to God's will: These Are all,
These things being observed, let your importunity be as great as it can, it is still the more likely to prevaile, by how much it is the more earnest and signified and represented by the most offices extraordinary. 3ly. The last great advantage towards a prevailing intercession for others, is, that the person that prayes for his relatives, be a person of an extraordinary dignity, imployment or designation.
These things being observed, let your importunity be as great as it can, it is still the more likely to prevail, by how much it is the more earnest and signified and represented by the most Offices extraordinary. 3ly. The last great advantage towards a prevailing Intercession for Others, is, that the person that prays for his relatives, be a person of an extraordinary dignity, employment or designation.
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For God hath appointed some persons and callings of men to pray for others, such are Fathers for their Children, Bishops for their Dioceses, Kings for their Subjects,
For God hath appointed Some Persons and callings of men to pray for Others, such Are Father's for their Children, Bishops for their Dioceses, Kings for their Subject's,
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if we understood what is really meant by being members one of another, or if we did not think it a spirituall word of art, instrumentall onely to a science,
if we understood what is really meant by being members one of Another, or if we did not think it a spiritual word of art, instrumental only to a science,
How few of us are troubled when he sees his brother wicked, or dishonorably vicious? Who is sad and melancholy when his neighbour is almost in hell? when he sees him grow old in iniquity? How many days have we set apart for the publick relief and interests of the Kingdome? How earnestly have we fasted,
How few of us Are troubled when he sees his brother wicked, or dishonourably vicious? Who is sad and melancholy when his neighbour is almost in hell? when he sees him grow old in iniquity? How many days have we Set apart for the public relief and interests of the Kingdom? How earnestly have we fasted,
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but though it were therefore very well that things were thus with all men, yet God who takes care for us all, makes provision for us in speciall manner;
but though it were Therefore very well that things were thus with all men, yet God who Takes care for us all, makes provision for us in special manner;
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and the whole Order of the Clergy are appointed by God to pray for others, to be Ministers of Christs Priesthood, to be followers of his Advocation, to stand between God and the people,
and the Whole Order of the Clergy Are appointed by God to pray for Others, to be Ministers of Christ Priesthood, to be followers of his Advocation, to stand between God and the people,
and this caused confidence in Micah: Now know I that the Lord will doe me good, seeing I have a Levite to my Priest: meaning, that in his Ministery, in the Ministery of Priests, God hath established the alternate returns of blessing and prayers, the entercouses between God and his people;
and this caused confidence in micah: Now know I that the Lord will do me good, seeing I have a Levite to my Priest: meaning, that in his Ministry, in the Ministry of Priests, God hath established the alternate returns of blessing and Prayers, the entercouses between God and his people;
And thorough the descending ages of the synagogue it came to be transmitted also to the Christian Church, that the Ministers of Religion are advocates for us under Christ, by the Ministery of Reconciliation, by their dispensing the holy Sacraments, by the Keyes of the Kingdome of heaven, by Baptisme,
And through the descending ages of the synagogue it Come to be transmitted also to the Christian Church, that the Ministers of Religion Are advocates for us under christ, by the Ministry of Reconciliation, by their dispensing the holy Sacraments, by the Keys of the Kingdom of heaven, by Baptism,
and Melchisedec the Priest blessed Abraham, and Moses blessed the Sons of Israel, and God appointed the Leviticall Priests to blesse the congregation; and this is more then can be done by the people;
and Melchizedek the Priest blessed Abraham, and Moses blessed the Sons of Israel, and God appointed the Levitical Priests to bless the congregation; and this is more then can be done by the people;
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and because he hath made it to be his ordinary office and imployment, he also intends to be seen in that way which he hath appointed, and chalked out for us;
and Because he hath made it to be his ordinary office and employment, he also intends to be seen in that Way which he hath appointed, and chalked out for us;
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For all their ministeries consist in preaching and praying; to these two are reducible, all the ministeries Ecclesiasticall which are of divine institution:
For all their ministeries consist in preaching and praying; to these two Are reducible, all the ministeries Ecclesiastical which Are of divine Institution:
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To prayer is reduced administration of the Sacraments: but binding and loosing, and visitation of the sick are mixt offices, partly relating to one, partly to the other.
To prayer is reduced administration of the Sacraments: but binding and losing, and Visitation of the sick Are mixed Offices, partly relating to one, partly to the other.
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For upon this very stock it was that St. Cyprian affirmed that none were to be chosen to the Ministery but immaculati & integri antistites, holy and upright men, who offering their sacrifices worthily to God,
For upon this very stock it was that Saint Cyprian affirmed that none were to be chosen to the Ministry but immaculati & Integri Antistites, holy and upright men, who offering their Sacrifices worthily to God,
Nec enim sibi plebs blandiatur quasi immunis à contagione delicti esse possit cum sacerdote peccatore communicans, the people cannot be innocent if they communicate with a vitious priest:
Nec enim sibi plebs blandiatur quasi Immunis à contagion Delicti esse possit cum Sacerdote peccatore communicans, the people cannot be innocent if they communicate with a vicious priest:
for so said the Lord by the Prophet Hosea, Sacrificia eorum panis luctus; their sacrifices are like bread of sorrow, whosoever eat thereof shall be defiled.
for so said the Lord by the Prophet Hosea, Sacrifice Their Paris Luctus; their Sacrifices Are like bred of sorrow, whosoever eat thereof shall be defiled.
their prayers are sins, their Sacraments are null and ineffective, their communions are without consecration, their hand is NONLATINALPHABET a dead hand, the blessings vain, their sacrifices rejected, their ordinations imperfect, their order is vanished, their character is extinguished,
their Prayers Are Sins, their Sacraments Are null and ineffective, their communions Are without consecration, their hand is a dead hand, the blessings vain, their Sacrifices rejected, their ordinations imperfect, their order is vanished, their character is extinguished,
This is a sad story, but it is expresly affirmed by Dionysius, by St. Hierom upon the 2. chapter of Zephaniah, affirming that they do wickedly who affirm eucharistiam imprecantis facere verba, non vitam,
This is a sad story, but it is expressly affirmed by Dionysius, by Saint Hieronymus upon the 2. chapter of Zephaniah, affirming that they do wickedly who affirm eucharistiam imprecantis facere verba, non vitam,
and by St. Gelasius by the Author of the imperfect work attributed to St. Chrysostome who quotes the 8th. book of the Apostolicall Constitutions for the same Doctrine;
and by Saint Gelasius by the Author of the imperfect work attributed to Saint Chrysostom who quotes the 8th. book of the Apostolical Constitutions for the same Doctrine;
the words of which in the first chapter are so plain that Bovius and Sixtus Senensis accuse both the Author of the Apostolicall Constitutions, and St. Hierom and the Author of these Homilies to be guilty of the Doctrine of Iohn Hus, who for the crude delivery of this truth was sentenced by the councell of Constance. To the same sense and signification of Doctrine is that which is generally agreed upon by almost all persons;
the words of which in the First chapter Are so plain that Bovius and Sixtus Senensis accuse both the Author of the Apostolical Constitutions, and Saint Hieronymus and the Author of these Homilies to be guilty of the Doctrine of John Hus, who for the crude delivery of this truth was sentenced by the council of Constance. To the same sense and signification of Doctrine is that which is generally agreed upon by almost all Persons;
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that he that enters into his Ministery by Simony receives nothing but a curse, which is expresly affirmed by Petrus Damiani and Tarasius the Patriarch of Constantinople, by St. Gregory , and St. Ambrose. .
that he that enters into his Ministry by Simony receives nothing but a curse, which is expressly affirmed by Peter Damiani and Tarasius the Patriarch of Constantinople, by Saint Gregory, and Saint Ambrose..
it is but reasonable to beleeve the holy Ghost will not descend upon the simoniacall, unchast Concubinaries, Schismaticks and scandalous Priests, and excommunicate.
it is but reasonable to believe the holy Ghost will not descend upon the simoniacal, unchaste Concubinaries, Schismatics and scandalous Priests, and excommunicate.
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And beside the reasonablenesse of the Doctrine, it is also further affirmed by the councell of Neocaesarea, by St. Chrysostome, Innocentius, Nicolaus the first,
And beside the reasonableness of the Doctrine, it is also further affirmed by the council of Neocaesarea, by Saint Chrysostom, Innocentius, Nicolaus the First,
and therefore the Church hath taught her Ministers to pray thus in her preparatory prayer to consecration, Quoniam me peccatorem inter te & eundem populum Medium esse voluisti, licet in me boni operis testimonium non agnoscas, officium dispensationiis creditae non recuses,
and Therefore the Church hath taught her Ministers to pray thus in her preparatory prayer to consecration, Quoniam me peccatorem inter te & eundem Populum Medium esse voluisti, licet in me boni operis testimonium non agnoscas, officium dispensationiis creditae non recuses,
And although the Church of Rome by calling the Priests actuall intention simply necessary, and the Sacraments also indispensably necessary, hath left it in the power of every Curate to damn very many of his Parish;
And although the Church of Room by calling the Priests actual intention simply necessary, and the Sacraments also indispensably necessary, hath left it in the power of every Curate to damn very many of his Parish;
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and therefore much is the losse, if a wicked Priest ministers, though the summe of affairs is not intirely turned upon his office or default; yet many advantages are.
and Therefore much is the loss, if a wicked Priest Ministers, though the sum of affairs is not entirely turned upon his office or default; yet many advantages Are.
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but if our prayers be according to the warrant of Gods Word, if we aske according to Gods will, things honest and profitable, we are to relye upon the promises,
but if our Prayers be according to the warrant of God's Word, if we ask according to God's will, things honest and profitable, we Are to rely upon the promises,
It is a sign we shall prevail in our prayers, when the Spirit of God moves us to pray, cum fiduciâ & quasi securitate impetrandi, with a confidence and a holy security of receiving what we aske.
It is a Signen we shall prevail in our Prayers, when the Spirit of God moves us to pray, cum fiduciâ & quasi securitate impetrandi, with a confidence and a holy security of receiving what we ask.
if you can finde a man, if there be any that executeth judgment, that seeketh truth, virum quaerentem fidem, a man that seeketh for faith, & propitius ero ei, and I will pardon it.
if you can find a man, if there be any that Executeth judgement, that seeks truth, virum quaerentem fidem, a man that seeks for faith, & Propitius Ero ei, and I will pardon it.
But Prayer that can do thus much for us, can do nothing at all without holinesse; for God heareth not sinners, but if any man be a worshipper of God and doth his will, him he heareth.
But Prayer that can do thus much for us, can do nothing At all without holiness; for God hears not Sinners, but if any man be a worshipper of God and does his will, him he hears.
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For having enumerated the great advantages which the Gospell hath above those of the Law, he makes an argument à majori; and answers a tacite objection.
For having enumerated the great advantages which the Gospel hath above those of the Law, he makes an argument à majori; and answers a tacit objection.
The Law was delivered from Mount Sinai, the Gospell from Mount Sion, from the heavenly Jerusalem: The Law was given with terrors and noises, with amazements of the standers by,
The Law was Delivered from Mount Sinai, the Gospel from Mount Sion, from the heavenly Jerusalem: The Law was given with terrors and noises, with amazements of the standers by,
and Moses himself the Minister did exceedingly quake and fear, and gave demonstration how infinitely dangerous it was by breaking that Law to provoke so mighty a God, who with his voice did shake the earth;
and Moses himself the Minister did exceedingly quake and Fear, and gave demonstration how infinitely dangerous it was by breaking that Law to provoke so mighty a God, who with his voice did shake the earth;
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See that ye refuse not him that speaketh, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven:
See that you refuse not him that speaks, for if they escaped not who refused him that spoke on earth, much more shall not we escape if we turn away from him that speaks from heaven:
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I will shake not the earth only, but also heaven with a greater terror then was upon Mount Sinai, with the voice of an Archangell, with the trump of God, with a concussion so great, that heaven and earth shall be shaken in pieces,
I will shake not the earth only, but also heaven with a greater terror then was upon Mount Sinai, with the voice of an Archangel, with the trump of God, with a concussion so great, that heaven and earth shall be shaken in Pieces,
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but that you who do not turn away from the faith and obedience of the Lord Jesus, you who cannot be shaken nor removed from your duty, you may remain for ever;
but that you who do not turn away from the faith and Obedience of the Lord jesus, you who cannot be shaken nor removed from your duty, you may remain for ever;
and shall in all this great shaking be unmovable as the corner stone of the gates of the new Jerusalem, you shall remain and abide for ever. This is your case.
and shall in all this great shaking be unmovable as the corner stone of the gates of the new Jerusalem, you shall remain and abide for ever. This is your case.
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and therefore although he came not in the spirit of Elias, but with meeknesse and gentle insinuations, soft as the breath of heaven, not willing to disturb the softest stalk of a violet,
and Therefore although he Come not in the Spirit of Elias, but with meekness and gentle insinuations, soft as the breath of heaven, not willing to disturb the Softest stalk of a violet,
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and dissolve it into ruine, and a Chaos. This truth is of so great efficacy to make us do our duty, that now we are sufficiently enabled with this consideration.
and dissolve it into ruin, and a Chaos. This truth is of so great efficacy to make us do our duty, that now we Are sufficiently enabled with this consideration.
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and fear will produce obedience, and we therefore have grace, that is, we have such a motive to make us reverence God and fear to offend him, that he that dares continue in sin and refuses to hear him that speaks to us from heaven,
and Fear will produce Obedience, and we Therefore have grace, that is, we have such a motive to make us Reverence God and Fear to offend him, that he that dares continue in since and refuses to hear him that speaks to us from heaven,
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I shall not presse them only to purposes of awfulnesse and modesty of opinion, and prayers against those strange doctrines which some have introduc'd into Religion, to the destruction of all manners and prudent apprehensions of the distances of God and man;
I shall not press them only to Purposes of awfulness and modesty of opinion, and Prayers against those strange doctrines which Some have introduced into Religion, to the destruction of all manners and prudent apprehensions of the distances of God and man;
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from whence proceed rudenesse in prayers, flat and undecent expressions, affected rudenesse, superstitious sitting at the holy Sacrament, making it to be a part of Religion to be without fear and reverence;
from whence proceed rudeness in Prayers, flat and undecent expressions, affected rudeness, superstitious sitting At the holy Sacrament, making it to be a part of Religion to be without Fear and Reverence;
whatsoever actions are brought into Religion without reverence and godly fear, are therefore to be avoided because they are condemned in this advice of the Apostle,
whatsoever actions Are brought into Religion without Reverence and godly Fear, Are Therefore to be avoided Because they Are condemned in this Advice of the Apostle,
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let us be so afraid, that we may not dare to refuse to hear him whose Throne is heaven, whose Voice is thunder, whose Tribunall is clouds, whose Seat is the right hand of God, whose Word is with power, whose Law is given with mighty demonstration of the Spirit, who shall reward with heaven and joyes eternall,
let us be so afraid, that we may not Dare to refuse to hear him whose Throne is heaven, whose Voice is thunder, whose Tribunal is Clouds, whose Seat is the right hand of God, whose Word is with power, whose Law is given with mighty demonstration of the Spirit, who shall reward with heaven and Joys Eternal,
let us fear him who is terrible in his Judgements, just in his his dispensation, secret in his providence, severe in his demands, gracious in his assistances, bountifull in his gifts,
let us Fear him who is terrible in his Judgments, just in his his Dispensation, secret in his providence, severe in his demands, gracious in his assistances, bountiful in his Gifts,
and if all this be not argument strong enough to produce fear, and that fear great enough to secure obedience, all arguments are uselesse, all discourses are vain, the grace of God is ineffective,
and if all this be not argument strong enough to produce Fear, and that Fear great enough to secure Obedience, all Arguments Are useless, all discourses Are vain, the grace of God is ineffective,
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NONLATINALPHABET, Reverence and caution, modesty and fear, NONLATINALPHABET NONLATINALPHABET, so it is in some copies, with caution and fear; or if we render NONLATINALPHABET to be fear of punishment,
, reverence and caution, modesty and Fear,, so it is in Some copies, with caution and Fear; or if we render to be Fear of punishment,
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and they signifie all those actions and graces which are the proper effluxes of fear; such as are reverence, prudence, caution, and diligence, chastity and a sober spirit: NONLATINALPHABET, so also say the Grammarians; and it means plainly this;
and they signify all those actions and graces which Are the proper Effluxes of Fear; such as Are Reverence, prudence, caution, and diligence, chastity and a Sobrium Spirit:, so also say the Grammarians; and it means plainly this;
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since our God will appear so terrible at his second comming, let us passe the time of our sojourning here in fear, that is, modestly without too great confidence of our selves;
since our God will appear so terrible At his second coming, let us pass the time of our sojourning Here in Fear, that is, modestly without too great confidence of our selves;
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diligently observing his commandements, inquiring after his will, trembling at his voice, attending to his Word, revering his judgements, fearing to provoke him to anger,
diligently observing his Commandments, inquiring After his will, trembling At his voice, attending to his Word, revering his Judgments, fearing to provoke him to anger,
Concerning which, that I may proceed orderly, I shall first consider how far fear is a duty of Christian Religion. 2. Who and what states of men ought to fear,
Concerning which, that I may proceed orderly, I shall First Consider how Far Fear is a duty of Christian Religion. 2. Who and what states of men ought to Fear,
And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, &c. fear is obedience, and fear is love, and fear is humility, because it is the parent of all these,
And now Israel what does the Lord thy God require of thee, but to Fear the Lord thy God, etc. Fear is Obedience, and Fear is love, and Fear is humility, Because it is the parent of all these,
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2. Fear is sometimes taken for worship: for so our blessed Saviour expounds the words of Moses in Mat. 4. 10. taken from Deut. 10. 20. Thou shalt fear the Lord thy God, so Moses; Thou shalt worship the Lord thy God,
2. fear is sometime taken for worship: for so our blessed Saviour expounds the words of Moses in Mathew 4. 10. taken from Deuteronomy 10. 20. Thou shalt Fear the Lord thy God, so Moses; Thou shalt worship the Lord thy God,
and because the new Colony of Assyrians did not do so, at the beginning of their dwelling there, they feared not the Lord, that is, they worshipped other Gods,
and Because the new Colony of Assyrians did not do so, At the beginning of their Dwelling there, they feared not the Lord, that is, they worshipped other God's,
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In the Law, God used his people like servants; in the Gospell, he hath made us to be sons. In the Law he enjoyn'd many things, hard, intricate, various, painfull, and expensive;
In the Law, God used his people like Servants; in the Gospel, he hath made us to be Sons. In the Law he enjoined many things, hard, intricate, various, painful, and expensive;
And when God by Moses gave the 10 Commandements, only one of them was sent out with a promise, the precept of obedience to all our parents and superiors;
And when God by Moses gave the 10 commandments, only one of them was sent out with a promise, the precept of Obedience to all our Parents and superiors;
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but when Christ in his first Sermon recommended 8 duties, Christian duties to the College of Disciples, every one of them begins with a blessing and ends with a promise,
but when christ in his First Sermon recommended 8 duties, Christian duties to the College of Disciples, every one of them begins with a blessing and ends with a promise,
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They of old feared God as a severe Lord, much in his commands, abundant in threatnings, angry in his executions, terrible in his name, in his Majesty, and appearance, dreadfull unto death;
They of old feared God as a severe Lord, much in his commands, abundant in threatenings, angry in his executions, terrible in his name, in his Majesty, and appearance, dreadful unto death;
For that which he cals NONLATINALPHABET in Rom. 8. 15. he cals NONLATINALPHABET, 2 Tim. 1. 7. The spirit of bondage is the spirit rather of timorousnesse, of fearfulnesse rather then fear; when we are fearfull that God will use us harshly;
For that which he calls in Rom. 8. 15. he calls, 2 Tim. 1. 7. The Spirit of bondage is the Spirit rather of timorousness, of fearfulness rather then Fear; when we Are fearful that God will use us harshly;
NONLATINALPHABET, said Aristotle, Good men are guided by reverence, not by fear, and they avoid not that which is afflictive, but that which is dishonest:
, said Aristotle, Good men Are guided by Reverence, not by Fear, and they avoid not that which is afflictive, but that which is dishonest:
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which when Dionysius heard, he caused his Publicans and Committees to withdraw their impost; for now, sayes he, they are dangerous, because they are desperate, NONLATINALPHABET.
which when Dionysius herd, he caused his Publicans and Committees to withdraw their impost; for now, Says he, they Are dangerous, Because they Are desperate,.
And therefore Aeschylus cals these people NONLATINALPHABET, hot, mad, and furious, carelesse of what they do, and he opposes them to pious and holy people.
And Therefore Aeschylus calls these people, hight, mad, and furious, careless of what they do, and he opposes them to pious and holy people.
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and the active powers of our souls are furnished with feet and wings, with eyes and hands, with consideration and diligence, with reason and incouragements.
and the active Powers of our Souls Are furnished with feet and wings, with eyes and hands, with consideration and diligence, with reason and encouragements.
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But despair is part of the punishment that is in hell, and the Devils still do evill things because they never hope to receive a good, nor finde a pardon.
But despair is part of the punishment that is in hell, and the Devils still do evil things Because they never hope to receive a good, nor find a pardon.
2. Godly fear must alwaies be with honourable opinion of God, without disparagements of his mercies, without quarrellings at the intrigues of his providence,
2. Godly Fear must always be with honourable opinion of God, without disparagements of his Mercies, without quarrelings At the intrigues of his providence,
And therefore persons that only consider the greatnesse and power of God, and dwell for ever in the meditations of those severe executions which are transmitted to us by story,
And Therefore Persons that only Consider the greatness and power of God, and dwell for ever in the meditations of those severe executions which Are transmitted to us by story,
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Saepius illud cogitant quid possit is cujus in ditione sunt, quàm quid debeat facere (Cicero pro Quinctio) they remember oftner what God can do then what he will;
Saepius illud cogitant quid possit is cujus in ditione sunt, quàm quid debeat facere (Cicero Pro Quinctio) they Remember oftener what God can do then what he will;
being more afrighted at his Judgements, then delighted with his mercy. Such as were the Lacedaemonians, when ever they saw a man grow popu•ar, or wise,
being more affrighted At his Judgments, then delighted with his mercy. Such as were the Lacedaemonians, when ever they saw a man grow popu•ar, or wise,
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if they listed, they banished them from Sparta, but they let Epaminondas alone, NONLATINALPHABET, as being studious and therefore unactive, and poor and therefore harmlesse;
if they listed, they banished them from Sparta, but they let Epaminondas alone,, as being studious and Therefore unactive, and poor and Therefore harmless;
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But this caution I have now inserted for their sakes whose Schooles and Pulpits raise doctrinall fears concerning God, which if they were true, the greatest part of mankinde would be tempted to think they have reason not to love God,
But this caution I have now inserted for their sakes whose Schools and Pulpits raise doctrinal fears Concerning God, which if they were true, the greatest part of mankind would be tempted to think they have reason not to love God,
that think he will condemn innocent persons for errors of Judgement which they cannot avoid, that condemn whole Nations for different opinions, which they are pleased to call Heresie; that think God will exact the duties of a man by the measures of an Angell,
that think he will condemn innocent Persons for errors of Judgement which they cannot avoid, that condemn Whole nations for different opinions, which they Are pleased to call Heresy; that think God will exact the duties of a man by the measures of an Angel,
The precepts of this caution are, that we remember Gods mercy to be over all his works, that is, that he shewes mercy to all his creatures that need it;
The Precepts of this caution Are, that we Remember God's mercy to be over all his works, that is, that he shows mercy to all his creatures that need it;
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if we cannot adde one cubit to our stature, how shall we escape the mighty hand of God? And here heighten your apprehensions of the Divine power, of his justice,
if we cannot add one cubit to our stature, how shall we escape the mighty hand of God? And Here heighten your apprehensions of the Divine power, of his Justice,
Its proper bounds are humble and devout prayers, and a strict and a holy piety, (according to his laws) and glorifications of God, or speaking good things of his holy Name;
Its proper bounds Are humble and devout Prayers, and a strict and a holy piety, (according to his laws) and glorifications of God, or speaking good things of his holy Name;
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Alcibiades was too timorous, who being called from banishment refused to return, and being asked if he durst not trust his country, answered, NONLATINALPHABET:
Alcibiades was too timorous, who being called from banishment refused to return, and being asked if he durst not trust his country, answered,:
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and refused to treat of peace but with a sword in his hand, NONLATINALPHABET every step is a danger for a valiant man when he walkes in his enemies countrey;
and refused to Treat of peace but with a sword in his hand, every step is a danger for a valiant man when he walks in his enemies country;
In short, wee are vain, and credulous, and sensuall, and trifling; wee are tempted, and tempt our selves, and we sin frequently, and contract evill habits,
In short, we Are vain, and credulous, and sensual, and trifling; we Are tempted, and tempt our selves, and we sin frequently, and contract evil habits,
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and they become second natures, and bring in a second death miserable and eternall: Every man hath need to feare, because every man hath weaknesses, and enemies, and temptations,
and they become second nature's, and bring in a second death miserable and Eternal: Every man hath need to Fear, Because every man hath Weaknesses, and enemies, and temptations,
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least think of it, and therefore have most cause to fear. 1t. Are those of whom the Apostle speaks, Let him that thinketh he standeth take heed lest he fall. NONLATINALPHABET) said the Greek proverb;
lest think of it, and Therefore have most cause to Fear. 1t. are those of whom the Apostle speaks, Let him that Thinketh he Stands take heed lest he fallen.) said the Greek proverb;
so it grows in naturall measures by supernaturall aides, and it hath its degrees, its strengths and weaknesses, its promotions and arrests, its stations and declensions, its direct sicknesses and indispositions;
so it grows in natural measures by supernatural aides, and it hath its Degrees, its strengths and Weaknesses, its promotions and arrests, its stations and declensions, its Direct Sicknesses and indispositions;
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or will preserve their honour but till some smiling temptation aske them to forgoe it. 2ly. They also have great reason to fear whose repentance is broken into fragments, and is never a whole or entire change of life:
or will preserve their honour but till Some smiling temptation ask them to forgo it. 2ly. They also have great reason to Fear whose Repentance is broken into fragments, and is never a Whole or entire change of life:
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I mean those that resolve against a sin, and pray against it, and hate it in all the resolutions of their understanding, till that unlucky period comes in which they use to act it,
I mean those that resolve against a since, and pray against it, and hate it in all the resolutions of their understanding, till that unlucky Period comes in which they use to act it,
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For this is certain, they who sin and repent, and sin again in the same or the like circumstances, are in some degree under the power and dominion of sin;
For this is certain, they who since and Repent, and since again in the same or the like Circumstances, Are in Some degree under the power and dominion of since;
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lest he be surpriz'd and call'd from this world before this evill state be altered: for if he be, his securities are but slender, and his hopes will deceive him.
lest he be surprised and called from this world before this evil state be altered: for if he be, his securities Are but slender, and his hope's will deceive him.
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It was a severe doctrine that was maintain'd by some great Clerks and holy men in the Primitive Church, That Repentance was to be but once after Baptism:
It was a severe Doctrine that was maintained by Some great Clerks and holy men in the Primitive Church, That Repentance was to be but once After Baptism:
One Faith, one Lord, one Baptisme; one Repentance; all these the Scripture saith; and it is true, if by repentance we mean the entire change of our condition;
One Faith, one Lord, one Baptism; one Repentance; all these the Scripture Says; and it is true, if by Repentance we mean the entire change of our condition;
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and choosingly, in defiance of, and apostasie from his Religion, cannot be renew'd againe (as the Apostle twice affirms in his Epistle to the Hebrews). But then, concerning this state of Apostasie, when it hapned in the case, not of Faith,
and choosingly, in defiance of, and apostasy from his Religion, cannot be renewed again (as the Apostle twice affirms in his Epistle to the Hebrews). But then, Concerning this state of Apostasy, when it happened in the case, not of Faith,
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they were therefore very severe in their doctrines, lest men should fall into so evill a condition, they enlarged their fear that they might be stricter in their duty;
they were Therefore very severe in their doctrines, lest men should fallen into so evil a condition, they enlarged their Fear that they might be Stricter in their duty;
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so said Clemens Alexandr. stromat. 2. NONLATINALPHABET, Those frequent and alternate repentances, that is, repentances and sinnings interchangeably, differ not from the conditions of men that are not within the covenant of grace, from them that are not beleevers, NONLATINALPHABET, save onely (says he) that these men perceive that they sin, they doe it more against their conscience then infidels and unbeleevers;
so said Clemens Alexander. stromat. 2., Those frequent and alternate repentances, that is, repentances and sinnings interchangeably, differ not from the conditions of men that Are not within the Covenant of grace, from them that Are not believers,, save only (Says he) that these men perceive that they sin, they do it more against their conscience then Infidels and unbelievers;
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And the same severe doctrine is delivered by Theodoret in his 12 book against the Greeks, and is hugely agreeable to the discipline of the Primitive Church:
And the same severe Doctrine is Delivered by Theodoret in his 12 book against the Greeks, and is hugely agreeable to the discipline of the Primitive Church:
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and then let it be considered what growth that repentance can make that is never above a week old, that is for ever in its infancy, that is still in its birth, that never gets the dominion over sin.
and then let it be considered what growth that Repentance can make that is never above a Week old, that is for ever in its infancy, that is still in its birth, that never gets the dominion over since.
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and at last be weary of giving them more opportunities, since they approve all, and make use of none, their understanding is right and their will a slave, their reason is for God and their affections for sin;
and At last be weary of giving them more opportunities, since they approve all, and make use of none, their understanding is right and their will a slave, their reason is for God and their affections for since;
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for if they had known how to have accounted concerning the changes of mortality, if they could have reckoned right concerning Gods judgements falling upon sinners,
for if they had known how to have accounted Concerning the changes of mortality, if they could have reckoned right Concerning God's Judgments falling upon Sinners,
and consider'd that there must come a time for them to die, and after death comes judgement, a fearfull and an intolerable judgement, it would not have come to this passe, in which their present condition of affairs doe amaze them,
and considered that there must come a time for them to die, and After death comes judgement, a fearful and an intolerable judgement, it would not have come to this pass, in which their present condition of affairs do amaze them,
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and if men consider their condition, and know that all the felicity, and all the security they can have, depends upon Gods mercy pardoning their sins, they cannot choose but fear infinitely,
and if men Consider their condition, and know that all the felicity, and all the security they can have, depends upon God's mercy pardoning their Sins, they cannot choose but Fear infinitely,
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or it may be a few sighs, like the deep sobbings of a man that is almost dead with laughter, that is, a trifling sorrow returning upon a man after he is full of sin,
or it may be a few sighs, like the deep sobbings of a man that is almost dead with laughter, that is, a trifling sorrow returning upon a man After he is full of since,
and hath pleased himselfe with violence, and revolving onely by a naturall change from sin to sorrow, from laughter to a groan, from sunshine to a cloudy day;
and hath pleased himself with violence, and revolving only by a natural change from since to sorrow, from laughter to a groan, from sunshine to a cloudy day;
but these are but little entertainments and inticings of our hopes to work on towards the great pardon which is registred in the leaves of the Book of Life.
but these Are but little entertainments and enticings of our hope's to work on towards the great pardon which is registered in the leaves of the Book of Life.
when their conscience is their accuser, and their accusation is great, and their bills uncancell'd, and they have no title to the crosse of Christ, no advocate, no excuse;
when their conscience is their accuser, and their accusation is great, and their bills canceled, and they have no title to the cross of christ, no advocate, no excuse;
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and those naturall fears encreased by the reasonable and certain expectations of that anger which God hath laid up in heaven for ever, to consume and destroy his enemies.
and those natural fears increased by the reasonable and certain Expectations of that anger which God hath laid up in heaven for ever, to consume and destroy his enemies.
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And indeed if we consider upon how trifling and inconsiderable grounds most men hope for pardon (if at least that may be call'd hope, which is nothing but a carelesse boldnesse,
And indeed if we Consider upon how trifling and inconsiderable grounds most men hope for pardon (if At least that may be called hope, which is nothing but a careless boldness,
and having told the number of its steps, it possesses its new portion till the Angell calls it back, that it may leave its unfaithfull dwelling of the sand:
and having told the number of its steps, it Possesses its new portion till the Angel calls it back, that it may leave its unfaithful Dwelling of the sand:
and to fight against him whom he would not hurt for all the riches of Syria and Egypt; his concubines were desir'd by an incestuous mixture, in the face of the sun before all Israel, and his childe that was the fruit of his sin, after a 7 days feaver dyed,
and to fight against him whom he would not hurt for all the riches of Syria and Egypt; his concubines were desired by an incestuous mixture, in the face of the sun before all Israel, and his child that was the fruit of his since, After a 7 days fever died,
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He that hath sinned a thousand times for David 's once, is too confident, if he thinks that all his shall be pardoned at a lesse rate then was used to expiate that one mischief of the religious King:
He that hath sinned a thousand times for David is once, is too confident, if he thinks that all his shall be pardoned At a less rate then was used to expiate that one mischief of the religious King:
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and yet that death, and that relation, and all the heap of the Divine favours which crown'd David with a circle richer then the royall diadem, could not exempt him from the portion of sinners,
and yet that death, and that Relation, and all the heap of the Divine favours which crowned David with a circle Richer then the royal diadem, could not exempt him from the portion of Sinners,
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I pray God we may find the sure mercies of David, and may have our portion in the redemption wrought by the Son of David; but we are to expect it upon such terms as are revealed, such which include time,
I pray God we may find the sure Mercies of David, and may have our portion in the redemption wrought by the Son of David; but we Are to expect it upon such terms as Are revealed, such which include time,
But it is a sad observation that the case of pardon of sins is so administred, that they that are most sure of it have the greatest fears concerning it,
But it is a sad observation that the case of pardon of Sins is so administered, that they that Are most sure of it have the greatest fears Concerning it,
and they to whom it doth not belong at all are as confident as children and fooles, who believe every thing they have a mind to, not because they have reason so to doe,
and they to whom it does not belong At all Are as confident as children and Fools, who believe every thing they have a mind to, not Because they have reason so to do,
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But because there are sorrows on one side and dangers on the other, and temptations on both sides, it will concern all sorts of men to know when their sins are pardoned.
But Because there Are sorrows on one side and dangers on the other, and temptations on both sides, it will concern all sorts of men to know when their Sins Are pardoned.
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Hee that revenges himself of another, does something that will make his enemy grieve, something that shall displease the offender as much as sin did the offended;
He that revenges himself of Another, does something that will make his enemy grieve, something that shall displease the offender as much as since did the offended;
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sicknesse and dishonour, poverty and shame, a caytive spirit, and a guilty conscience, famine and war, plague and pestilence, sudden death and a short life, temporall death or death eternall, according as God in the severall covenants of the Law and Gospel hath expressed.
sickness and dishonour, poverty and shame, a caitiff Spirit, and a guilty conscience, famine and war, plague and pestilence, sudden death and a short life, temporal death or death Eternal, according as God in the several Covenants of the Law and Gospel hath expressed.
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for if pardon of sins be any thing else, it must be easier or harder: if it be easier, then sin hath not so much evill in it as a sicknesse, which no Religion as yet ever taught.
for if pardon of Sins be any thing Else, it must be Easier or harder: if it be Easier, then since hath not so much evil in it as a sickness, which no Religion as yet ever taught.
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because the punishment of sin being taken off and pardoned, there can remaine no guilt. Guiltinesse is an unsignificant word, if there be no obligation to punishment.
Because the punishment of since being taken off and pardoned, there can remain no guilt. Guiltiness is an unsignificant word, if there be no obligation to punishment.
and accursed habits, and perseverance in iniquity are the worst of evils, when these are taken off, the sin hath lost its venome, and appendant curse;
and accursed habits, and perseverance in iniquity Are the worst of evils, when these Are taken off, the since hath lost its venom, and appendant curse;
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for every further degree of sin being a neerer step to hell, and by consequence the worst punishment of sin, it follows inevitably, that according as we are put into a contrary state,
for every further degree of since being a nearer step to hell, and by consequence the worst punishment of since, it follows inevitably, that according as we Are put into a contrary state,
And therefore we shall find that the great blessing, and pardon, and redemption which Christ wrought for us, is called sanctification, holinesse, and turning us away from our sins:
And Therefore we shall find that the great blessing, and pardon, and redemption which christ wrought for us, is called sanctification, holiness, and turning us away from our Sins:
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So St. Peter, Yee know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation; that's your redemption, that's your deliverance:
So Saint Peter, Ye know that you were not redeemed with corruptible things, as silver and gold, from your vain Conversation; that's your redemption, that's your deliverance:
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this is the end of Christs passion and bitter death, the purpose of all his and all our preaching, the effect of baptisme, purging, washing, sanctifying;
this is the end of Christ passion and bitter death, the purpose of all his and all our preaching, the Effect of Baptism, purging, washing, sanctifying;
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but so long as you live at the old rate of lust or intemperance, of covetousnesse or vanity, of tyranny or oppression, of carelesnesse or irreligion, flatter not your selves, you have no more reason to hope for pardon then a begger for a Crown,
but so long as you live At the old rate of lust or intemperance, of covetousness or vanity, of tyranny or oppression, of carelessness or irreligion, flatter not your selves, you have no more reason to hope for pardon then a beggar for a Crown,
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if they shall retire to folly, and unravell all their holy vows, and commit those evils from which they formerly run as from a fire or inundation, their case hath in it so many evills that they have great reason to fear the anger of God,
if they shall retire to folly, and unravel all their holy vows, and commit those evils from which they formerly run as from a fire or inundation, their case hath in it so many evils that they have great reason to Fear the anger of God,
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and such evils which are most contrary to the hopes of pardon. 1. He that falls back into those sins he hath repented of, does grieve the holy Spirit of God by which he was sealed to the day of redemption.
and such evils which Are most contrary to the hope's of pardon. 1. He that falls back into those Sins he hath repented of, does grieve the holy Spirit of God by which he was sealed to the day of redemption.
If at the conversion of a sinner there is joy before the beatified Spirits, the Angels of God, and that is the consummation of our pardon and our consignation to felicity,
If At the conversion of a sinner there is joy before the beatified Spirits, the Angels of God, and that is the consummation of our pardon and our consignation to felicity,
and besides, grieving the Spirit of God is an affection that is as contrary to his felicity, as lust is to his holinesse; both which are essentiall to him.
and beside, grieving the Spirit of God is an affection that is as contrary to his felicity, as lust is to his holiness; both which Are essential to him.
Tristitia enim omnium spirituum nequissima est, & pessima servis Dei, & omnium spiritus exterminat, & cruciat Spiritum sanctum, said Hennas: Sadnesse is the greatest enemy to Gods servants;
Tristitia enim omnium spirituum nequissima est, & pessima servis Dei, & omnium spiritus exterminate, & cruciate Spiritum sanctum, said Hennas: Sadness is the greatest enemy to God's Servants;
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Ita enim dica (said Seneca) sacer intra nos Spiritus sedet, bonorum, malorúmque nostrorum observator & custos, hic prout à nobis tractatus est, ita nos ipse tractat.
Ita enim dica (said Senecca) Sacer intra nos Spiritus sedet, Bonorum, malorúmque nostrorum observator & custos, hic prout à nobis Treatise est, ita nos ipse Tractate.
& quiete, & pace tractare, said Tertullian de Spectaculis. The Spirit of God is a loving and a kind Spirit, gentle and easy, chast and pure, righteous and peaceable,
& quiet, & pace tractare, said Tertullian de Spectaculis. The Spirit of God is a loving and a kind Spirit, gentle and easy, chaste and pure, righteous and peaceable,
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and to snatch us from an intolerable death, and to consign us to the day of redemption, that is, to the resurrection of our bodies from death, corruption,
and to snatch us from an intolerable death, and to consign us to the day of redemption, that is, to the resurrection of our bodies from death, corruption,
and the dishonors of the grave, and to appease all the storms and uneasynesse, and to make us free as the Sons of God, and furnished with the riches of the Kingdome,
and the dishonours of the grave, and to appease all the storms and uneasynesse, and to make us free as the Sons of God, and furnished with the riches of the Kingdom,
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and all this with innumerable arts, with difficulty, and in despite of our lusts and reluctancies, with parts and interrupted steps, with waitings and expectations, with watchfulnesse and stratagems, with inspirations and collaterall assistances,
and all this with innumerable arts, with difficulty, and in despite of our Lustiest and Reluctancies, with parts and interrupted steps, with waitings and Expectations, with watchfulness and stratagems, with inspirations and collateral assistances,
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and scorn to receive life at so great an expence, and love of God, this is so great a basenesse and unworthynesse, that by troubling the tenderest passions, it turns into the most bitter hostilities;
and scorn to receive life At so great an expense, and love of God, this is so great a baseness and unworthiness, that by troubling the Tenderest passion, it turns into the most bitter hostilities;
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and therefore fell away, not onely against his reason, but also against his interest; and to such a person the Questions of his soul have been so perfectly stated,
and Therefore fell away, not only against his reason, but also against his Interest; and to such a person the Questions of his soul have been so perfectly stated,
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and his prejudices and inevitable abuses so cleerly taken off, and he was so made to view the paths of life and death, that if he chooses the way of sin again, it must be, not by weaknesse or the infelicity of his breeding,
and his prejudices and inevitable Abuses so clearly taken off, and he was so made to view the paths of life and death, that if he chooses the Way of since again, it must be, not by weakness or the infelicity of his breeding,
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or the weaknesse of his understanding, but a direct preference or prelation, a preferring sin before grace, the spirit of lust before the purities of the soul, the madnesse of drunkennesse before the fulnesse of the Spirit, money before our friend,
or the weakness of his understanding, but a Direct preference or prelation, a preferring since before grace, the Spirit of lust before the Purities of the soul, the madness of Drunkenness before the fullness of the Spirit, money before our friend,
and the principles of his society, so against his honour, and his promises, and his former discourses and his doctrines, his censuring of men for the same crimes,
and the principles of his society, so against his honour, and his promises, and his former discourses and his doctrines, his censuring of men for the same crimes,
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and the bitter invectives and reproofs which in the dayes of his health and reason he used against his erring Brethren, that he is now constrained to answer his own arguments, he is intangled in his own discourses, he is shamed with his former conversation;
and the bitter invectives and reproofs which in the days of his health and reason he used against his erring Brothers, that he is now constrained to answer his own Arguments, he is entangled in his own discourses, he is shamed with his former Conversation;
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and it will be remembred against him, how severely he reproved, and how reasonably he chastised the lust which now he runs to in despite of himself and all his friends.
and it will be remembered against him, how severely he reproved, and how reasonably he chastised the lust which now he runs to in despite of himself and all his Friends.
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and that which holds him, the net and his own wings, that is, the Lawes of God and his own conscience and perswasion, he is resolved to do the thing, and seeks excuses afterwards;
and that which holds him, the net and his own wings, that is, the Laws of God and his own conscience and persuasion, he is resolved to do the thing, and seeks excuses afterwards;
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and if he does not fear concerning himself, yet his condition is fearfull, and the man haih NONLATINALPHABET, a reprobate minde, that is, a judgement corrupted by lust:
and if he does not Fear Concerning himself, yet his condition is fearful, and the man haih, a Reprobate mind, that is, a judgement corrupted by lust:
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his heart is blinde, he is past feeling, his understanding is darkned, then he may walk in the vanity of his minde, and give himself over to lasciviousnesse, and shall work all uncleannesse with greedinesse;
his heart is blind, he is past feeling, his understanding is darkened, then he may walk in the vanity of his mind, and give himself over to lasciviousness, and shall work all uncleanness with greediness;
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this is the state of evill which his fear ought to have prevented, but now it is past fear, and is to be recovered with sorrow, or else to be run through till death and hell are become his portion;
this is the state of evil which his Fear ought to have prevented, but now it is passed Fear, and is to be recovered with sorrow, or Else to be run through till death and hell Are become his portion;
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he throws himself back in the accounts of eternity, and slides to the bottome of the hill, from whence with sweat and labour of his hands and knees he had long been creeping;
he throws himself back in the accounts of eternity, and slides to the bottom of the hill, from whence with sweat and labour of his hands and knees he had long been creeping;
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he descends from the spirit to the flesh, from honour to dishonour, from wise principles to unthrifty practises, like one of the vainer fellowes, who grows a fool,
he descends from the Spirit to the Flesh, from honour to dishonour, from wise principles to unthrifty practises, like one of the vainer Fellows, who grows a fool,
If a servile fear makes us to remove our sins, and so passes us towards our pardon and the receiving such graces which may endear our duty and oblige our affection;
If a servile Fear makes us to remove our Sins, and so passes us towards our pardon and the receiving such graces which may endear our duty and oblige our affection;
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but if this servile fear makes us to desire to be reconcil'd to God, that he may no longer stay at enmity with us, from this fear we shall soon passe to carefulnesse, from carefulnesse to love, from love to diligence, from diligence to perfection; and the enemies shall become servants, and the servants shall become adopted sons, and passe into the society and the participation of the inheritance of Jesus:
but if this servile Fear makes us to desire to be reconciled to God, that he may no longer stay At enmity with us, from this Fear we shall soon pass to carefulness, from carefulness to love, from love to diligence, from diligence to perfection; and the enemies shall become Servants, and the Servants shall become adopted Sons, and pass into the society and the participation of the inheritance of jesus:
SERMON, IX. Part III. I Am now to give account concerning the excesse of fear, not directly and abstractedly as it is a passion, but as it is subjected in Religion, and degenerates into superstition: For so among the Greeks, fear is the ingredient and half of the constitution of that folly;
SERMON, IX. Part III. I Am now to give account Concerning the excess of Fear, not directly and abstractedly as it is a passion, but as it is subjected in Religion, and Degenerates into Superstition: For so among the Greeks, Fear is the ingredient and half of the constitution of that folly;
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and was to be loved and admired, but not feared at all; and therefore they taught men neither to fear death, nor to fear punishment after death, nor any displeasure of God:
and was to be loved and admired, but not feared At all; and Therefore they taught men neither to Fear death, nor to Fear punishment After death, nor any displeasure of God:
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His terroribus ab Epicuro soluti non metuimus Deos, said Cicero; and thence came this acceptation of the word, that superstition should signifie an unreasonable fear of God:
His terroribus ab Epicuro Solutions non metuimus Gods, said Cicero; and thence Come this acceptation of the word, that Superstition should signify an unreasonable Fear of God:
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But besides this, there was another part of its definition, NONLATINALPHABET, the superstitious man is also an Idolater, NONLATINALPHABET, one that is afraid of something besides God.
But beside this, there was Another part of its definition,, the superstitious man is also an Idolater,, one that is afraid of something beside God.
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it was a worshipping or fearing the spirits of their dead Heroes, quos superstites credebant, whom they thought to be alive after their NONLATINALPHABET or Deification;
it was a worshipping or fearing the spirits of their dead Heroes, quos Superstitious Credebant, whom they Thought to be alive After their or Deification;
and it alludes to that admirable description of old age which Solomon made beyond all the Rhetorick of the Greeks and Romans [ Also they shall be afraid of that which is high,
and it alludes to that admirable description of old age which Solomon made beyond all the Rhetoric of the Greeks and Roman [ Also they shall be afraid of that which is high,
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the Scripture addes NONLATINALPHABET a sacrificing to Daemons in St. Paul and in Baruch; where although we usually read it sacrificing to Devils, yet it was but accidentall that they were such;
the Scripture adds a sacrificing to Daemons in Saint Paul and in baruch; where although we usually read it sacrificing to Devils, yet it was but accidental that they were such;
for those indeed were evill spirits who had seduced them, and tempted them to such ungodly rites; (and yet they who were of the Pythagorean sect, pretended a more holy worship,
for those indeed were evil spirits who had seduced them, and tempted them to such ungodly Rites; (and yet they who were of the Pythagorean sect, pretended a more holy worship,
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and therefore it is more fully expressed by St. Paul in a generall signification, they worshipped the creature, NONLATINALPHABET besides the Creator, so it should be read;
and Therefore it is more Fully expressed by Saint Paul in a general signification, they worshipped the creature, beside the Creator, so it should be read;
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if we worship any creature besides God, worshipping so as the worship of him becomes a part of Religion, it is also a direct superstition; but concerning this part of superstition, I shall not trouble this discourse,
if we worship any creature beside God, worshipping so as the worship of him becomes a part of Religion, it is also a Direct Superstition; but Concerning this part of Superstition, I shall not trouble this discourse,
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because I know no Christians blamable in this particular but the Church of Rome, and they that communicate with her in the worshipping of Images, of Angels, and Saints, burning lights and perfumes to them, making offerings, confidences, advocations and vowes to them,
Because I know no Christians blamable in this particular but the Church of Rome, and they that communicate with her in the worshipping of Images, of Angels, and Saints, burning lights and perfumes to them, making offerings, confidences, advocations and vows to them,
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and are of such evill report, that where ever the word Superstition does signifie any thing criminall, these instances must come under the definition of it.
and Are of such evil report, that where ever the word Superstition does signify any thing criminal, these instances must come under the definition of it.
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They are NONLATINALPHABET, a cultus superstitum, a cultus Daemonum, and therefore besides that they have NONLATINALPHABET, a proper reproof in Christian Religion, are condemned by all wise men, which call superstition criminall.
They Are, a cultus superstitum, a cultus Daemonum, and Therefore beside that they have, a proper reproof in Christian Religion, Are condemned by all wise men, which call Superstition criminal.
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But as it is superstition to worship any thing NONLATINALPHABET besides the Creator, so it is superstition to worship God NONLATINALPHABET, otherwise then is decent, proportionable or described.
But as it is Superstition to worship any thing beside the Creator, so it is Superstition to worship God, otherwise then is decent, proportionable or described.
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the Epicurean cal'd all fear of God superstition, but did not condemn his worship; the other part of wise men cal'd all unreasonable fear, and inordinate worship superstition,
the Epicurean called all Fear of God Superstition, but did not condemn his worship; the other part of wise men called all unreasonable Fear, and inordinate worship Superstition,
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Now because the three great actions of Religion are, to worship God, to fear God, and to trust in him, by the inordination of these three actions, we may reckon three sorts of this crime;
Now Because the three great actions of Religion Are, to worship God, to Fear God, and to trust in him, by the inordination of these three actions, we may reckon three sorts of this crime;
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the excesse of fear, and the obliquity in trust, and the errors in worship, are the three sorts of superstition: the first of which is only pertinent to our present consideration.
the excess of Fear, and the obliquity in trust, and the errors in worship, Are the three sorts of Superstition: the First of which is only pertinent to our present consideration.
1. Fear is the duty we owe to God as being the God of power and Justice, the great Judge of heaven and earth, the avenger of the cause of Widows, the Patron of the poor,
1. fear is the duty we owe to God as being the God of power and justice, the great Judge of heaven and earth, the avenger of the cause of Widows, the Patron of the poor,
it is the mother of consideration, and the nurse of sober counsels, and it puts the soul to fermentation and activity, making it to passe from trembling to caution, from caution to carefulnesse, from carefulnesse to watchfulnesse, from thence to prudence,
it is the mother of consideration, and the nurse of Sobrium Counsels, and it puts the soul to fermentation and activity, making it to pass from trembling to caution, from caution to carefulness, from carefulness to watchfulness, from thence to prudence,
and gives warning to them that laugh loud, and feast in the chambers of rejoycing, where a man cannot consider by reason of the noises of wine, and jest, and musick:
and gives warning to them that laugh loud, and feast in the chambers of rejoicing, where a man cannot Consider by reason of the noises of wine, and jest, and music:
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and the Devill observing, that fear like spare diet starves the feavers of lust, and quenches the flames of hell, endevours to highten this abstinence so much as to starve the man,
and the devil observing, that Fear like spare diet starves the fevers of lust, and quenches the flames of hell, endeavours to heighten this abstinence so much as to starve the man,
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and break the spirit into timorousnesse and scruple, sadnesse and unreasonable tremblings, credulity and trifling observation, suspicion and false accusations of God;
and break the Spirit into timorousness and scruple, sadness and unreasonable tremblings, credulity and trifling observation, suspicion and false accusations of God;
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and then vice being turned out at the gate, returns in at the postern, and does the work of hell and death by running too inconsiderately in the paths which seem to lead to heaven.
and then vice being turned out At the gate, returns in At the postern, and does the work of hell and death by running too inconsiderately in the paths which seem to led to heaven.
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But so have I seen a harmlesse dove made dark with an artificiall night, and her eyes ceel'd and lock'd up with a little quill, soaring upward and flying with amazement, fear and an undiscerning wing, she made toward heaven,
But so have I seen a harmless dove made dark with an artificial night, and her eyes ceeled and locked up with a little quill, soaring upward and flying with amazement, Fear and an undiscerning wing, she made towards heaven,
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For if he with reason beleeves God to be his enemy, then the man needs no other argument to prove that he is undone then this, that the fountain of blessing (in this state in which the man is) will never issue any thing upon him but cursings.
For if he with reason believes God to be his enemy, then the man needs no other argument to prove that he is undone then this, that the fountain of blessing (in this state in which the man is) will never issue any thing upon him but cursings.
There are some persons so miserable and scrupulous, such perpetuall tormentors of themselves with unnecessary fears, that their meat and drink is a snare to their consciences;
There Are Some Persons so miserable and scrupulous, such perpetual tormentors of themselves with unnecessary fears, that their meat and drink is a snare to their Consciences;
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For although ignorance is by some persons named the mother of devotion; yet if it fals in a hard ground, it is the mother of Atheisme, if in a soft ground, it is the parent of superstition: but if it proceeds from evill or mean opinions of God, (as such scruples and unreasonable fears do many times) it is an evill of a great impiety,
For although ignorance is by Some Persons nam the mother of devotion; yet if it falls in a hard ground, it is the mother of Atheism, if in a soft ground, it is the parent of Superstition: but if it proceeds from evil or mean opinions of God, (as such scruples and unreasonable fears do many times) it is an evil of a great impiety,
And though to deny there is a God is a high impiety and intolerable, yet he sayes worse, who beleeving there is a God sayes, he delights in humane sacrifices, in miseries and death, in tormenting his servants,
And though to deny there is a God is a high impiety and intolerable, yet he Says Worse, who believing there is a God Says, he delights in humane Sacrifices, in misery's and death, in tormenting his Servants,
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To be God, and to be essentially and infinitely good, is the same thing, and therefore to deny either is to be reckoned among the greatest crimes in the world.
To be God, and to be essentially and infinitely good, is the same thing, and Therefore to deny either is to be reckoned among the greatest crimes in the world.
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and he that saw Hermolaus converse with Alexander; and Pausanias follow Philip the Macedonian; or Chaeteas kissing the feet of Cajus Caligula would have observed how fordid men are made with fear,
and he that saw Hermolaus converse with Alexander; and Pausanias follow Philip the Macedonian; or Chaeteas kissing the feet of Cajus Caligula would have observed how fordid men Are made with Fear,
And therefore although the Atheist sayes there is no God, the scrupulous, fearfull, and superstitious man does heartily with what the other does beleeve.
And Therefore although the Atheist Says there is no God, the scrupulous, fearful, and superstitious man does heartily with what the other does believe.
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whither shall this man goe? where shall he lay his burden? where shall he take sanctuary? for he fears the Altars as the places where his soul bleeds and dies;
whither shall this man go? where shall he lay his burden? where shall he take sanctuary? for he fears the Altars as the places where his soul bleeds and die;
Almost all ages of the world have observed many instances of fond perswasions and foolish practises proceeding from violent fears and scruples in matter of Religion.
Almost all ages of the world have observed many instances of found persuasions and foolish practises proceeding from violent fears and scruples in matter of Religion.
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and the people did so when the Gregorian account began, continuing to call those unlucky dayes which were so signed in their tradition or Erra pater, although the day upon this account fell 10 dayes sooner;
and the people did so when the Gregorian account began, Continuing to call those unlucky days which were so signed in their tradition or Erra pater, although the day upon this account fell 10 days sooner;
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which when they are one entertain'd by weaknesse, prevail upon their own strength, and in sad natures and weak spirits have produced effects of great danger and sorrow.
which when they Are one entertained by weakness, prevail upon their own strength, and in sad nature's and weak spirits have produced effects of great danger and sorrow.
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Aristodemas King of the Messenians in his warre against the Spartans, prevented the sword of the enemies by a violence done upon himself, only because his dogs howl'd like wolves,
Aristodemas King of the Messenians in his war against the Spartans, prevented the sword of the enemies by a violence done upon himself, only Because his Dogs howled like wolves,
and Nicias Generall of the Athenian forces sate with his armes in his bosome, and suffered himself and 40000 men tamely to fall by the insolent enemy, only because he was afraid of the labouring and eclipsed Moon.
and Nicias General of the Athenian forces sat with his arms in his bosom, and suffered himself and 40000 men tamely to fallen by the insolent enemy, only Because he was afraid of the labouring and eclipsed Moon.
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When Pope Eugenius sang Masse at Rhemes, and some few drops from the Chalice were spilt upon the pavement, it was thought to foretell mischief, warres,
When Pope Eugenius sang Mass At Rheims, and Some few drops from the Chalice were spilled upon the pavement, it was Thought to foretell mischief, wars,
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and because Thomas Becket Archbishop of Canterbury sang the Masse of Requiem upon the day he was reconcil'd to his Prince, it was thought to foretell his own death by that religious office:
and Because Thomas Becket Archbishop of Canterbury sang the Mass of Requiem upon the day he was reconciled to his Prince, it was Thought to foretell his own death by that religious office:
and if men can listen to such whispers, and have not reason and observation enough to confute such trifles, they shall still be afrighted with the noise of birds,
and if men can listen to such whispers, and have not reason and observation enough to confute such trifles, they shall still be affrighted with the noise of Birds,
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his reason sleeps, and his fears are waking, and all his rest, and his very securities to the fearfull man turn into afrights and insecure expectation of evils, that never shall happen;
his reason sleeps, and his fears Are waking, and all his rest, and his very securities to the fearful man turn into affrights and insecure expectation of evils, that never shall happen;
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an active head and a restlesse minde, from fear or hope, from wine or passion, from fulnesse or emptinesse, from phantastick remembrances or from som Daemon good or bad:
an active head and a restless mind, from Fear or hope, from wine or passion, from fullness or emptiness, from fantastic remembrances or from Some Daemon good or bad:
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The dream of the yolk of an egge importeth gold (saith Artemidorus) and they that use to remember such phantastick idols are afraid to lose a friend when they dream their teeth shake,
The dream of the yolk of an egg imports gold (Says Artemidorus) and they that use to Remember such fantastic Idols Are afraid to loose a friend when they dream their teeth shake,
when naturally it will rather signifie a scurvy; for a naturall indisposition and an imperfect sense of the beginning of a disease, may vex the fancy into a symbolicall representation;
when naturally it will rather signify a scurvy; for a natural indisposition and an imperfect sense of the beginning of a disease, may vex the fancy into a symbolical representation;
for want of reason we discourse our selves into folly and weak observation, and give the Devill power over us in those circumstances in which we can least resist him.
for want of reason we discourse our selves into folly and weak observation, and give the devil power over us in those Circumstances in which we can least resist him.
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Dominica the wife of Valens the Emperor dreamt that God threatned to take away her only son for her despitefull usage of St. Basil: the fear proceeding from this instance was safe and fortunate;
Dominica the wife of Valens the Emperor dreamed that God threatened to take away her only son for her despiteful usage of Saint Basil: the Fear proceeding from this instance was safe and fortunate;
but if she had dreamt in the behalf of a Heretick, she might have been cousened into a false proposition upon a ground weaker then the discourse of a waking childe.
but if she had dreamed in the behalf of a Heretic, she might have been cozened into a false proposition upon a ground Weaker then the discourse of a waking child.
Let us proceed from causes to effects, from naturall means to ordinary events, and believe felicity not to be a chance but a choice, and evill to be the daughter of sin and the Divine anger, not of fortune and fancy; let us fear God when we have made him angry;
Let us proceed from Causes to effects, from natural means to ordinary events, and believe felicity not to be a chance but a choice, and evil to be the daughter of sin and the Divine anger, not of fortune and fancy; let us Fear God when we have made him angry;
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and the misery of an honest and a weak heart, and is to be cured only by reason and good company, a wise guide and a plain rule, a cheerfull spirit and a contented minde, by joy in God according to the commandements, that is, a rejoycing evermore.
and the misery of an honest and a weak heart, and is to be cured only by reason and good company, a wise guide and a plain Rule, a cheerful Spirit and a contented mind, by joy in God according to the Commandments, that is, a rejoicing evermore.
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2. But besides this superstitious fear, there is another fear directly criminall, and it is cald, worldly fear, of which the Spirit of God hath said, But the fearfull and incredulous shall have their part in the lake that burneth with fire and brimstone, which is the second death;
2. But beside this superstitious Fear, there is Another Fear directly criminal, and it is called, worldly Fear, of which the Spirit of God hath said, But the fearful and incredulous shall have their part in the lake that burns with fire and brimstone, which is the second death;
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or leave the robe of Baptisme in the hand of the tempter, and run away by all means. St. Athanasius for 46 years did run and fight, he disputed with the Arrians and fled from their Officers;
or leave the robe of Baptism in the hand of the tempter, and run away by all means. Saint Athanasius for 46 Years did run and fight, he disputed with the Arians and fled from their Officers;
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but when duty and life cannot stand together, he that then flies a persecution by delivering up his soul, is one that hath no charity, no love to God, no trust in promises, no just estimation of the rewards of a noble contention, Perfect love casts out fear (faith the Apostle) that is, he that loves God will not fear to dye for him,
but when duty and life cannot stand together, he that then flies a persecution by delivering up his soul, is one that hath no charity, no love to God, no trust in promises, no just estimation of the rewards of a noble contention, Perfect love Cast out Fear (faith the Apostle) that is, he that loves God will not Fear to die for him,
and when St. Laurence triumph'd over Valerianus, St. Sebastian over Diocletian, St. Vincentius over Dacianus, and the armies of Martyrs over the Proconsuls, accusers,
and when Saint Laurence triumphed over Valerian, Saint Sebastian over Diocletian, Saint Vincentius over Dacianus, and the armies of Martyrs over the Proconsuls, accusers,
and executioners, they shew'd their love to God by triumphing over fear, and leading captivity captive by the strength of their Captain, whose garments were red from Bozrah.
and executioners, they showed their love to God by triumphing over Fear, and leading captivity captive by the strength of their Captain, whose garments were read from Bozrah.
and is called pusillanimity. For some see themselves encompassed with temptations, they observe their frequent fals, their perpetuall returns from good purposes to weak performances, the daily mortifications that are necessary, the resisting naturall appetites,
and is called pusillanimity. For Some see themselves encompassed with temptations, they observe their frequent falls, their perpetual returns from good Purposes to weak performances, the daily mortifications that Are necessary, the resisting natural appetites,
as after labour and expence to lose the Jewell and the charges of their venture. St. Austin compares such men to children and phantastick persons afrighted with phantasmes and specters;
as After labour and expense to loose the Jewel and the charges of their venture. Saint Austin compares such men to children and fantastic Persons affrighted with phantasms and specters;
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To fear the censures of men when God is your Judge, to fear their evill when God is your defence, to fear death when he is the entrance to life and felicity, is unreasonable and pernicious;
To Fear the censures of men when God is your Judge, to Fear their evil when God is your defence, to Fear death when he is the Entrance to life and felicity, is unreasonable and pernicious;
but if you will turn your passion into duty, and joy, and security, fear to offend God, to enter voluntarily into temptation, fear the alluring face of lust,
but if you will turn your passion into duty, and joy, and security, Fear to offend God, to enter voluntarily into temptation, Fear the alluring face of lust,
and when you have recover'd from the snare, then infinitely fear to return into that condition, in which whosoever dwels is the heir of fear and eternall sorrow.
and when you have recovered from the snare, then infinitely Fear to return into that condition, in which whosoever dwells is the heir of Fear and Eternal sorrow.
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But servile fear is vitious when it still retains the affection of slaves, and when its effects are hatred, wearinesse, displeasure, and want of charity:
But servile Fear is vicious when it still retains the affection of slaves, and when its effects Are hatred, weariness, displeasure, and want of charity:
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But to the former sort of vertuous fear, some also adde another which they call Angelicall, that is, such a fear as the blessed Angels have, who before God hide their faces,
But to the former sort of virtuous Fear, Some also add Another which they call Angelical, that is, such a Fear as the blessed Angels have, who before God hide their faces,
but for the present, that which will regularly concern all our duty, is this, that when the fear of God is the instrument of our duty, or Gods worship, the greater it is, it is so much the better.
but for the present, that which will regularly concern all our duty, is this, that when the Fear of God is the Instrument of our duty, or God's worship, the greater it is, it is so much the better.
and for the passions or vertues themselves, let them passe from beginning to great progresses, from man to Angel, from the imperfection of man to the perfections of the sons of God;
and for the passion or Virtues themselves, let them pass from beginning to great Progresses, from man to Angel, from the imperfection of man to the perfections of the Sons of God;
but if they swell to great proportions, they passe through the measures of grace, and are united to felicity in the comprehensions of God, in the joyes of an eternall glory.
but if they swell to great proportions, they pass through the measures of grace, and Are united to felicity in the comprehensions of God, in the Joys of an Eternal glory.
FRom the beginning of days Man hath been so crosse to the Divine commandements, that in many cases there can be no reason given why a man should choose some ways,
FRom the beginning of days Man hath been so cross to the Divine Commandments, that in many cases there can be no reason given why a man should choose Some ways,
And when our blessed Saviour hath commanded us to love our enemies, we think we have so much reason against it, that God will easily excuse our disobedience in this case,
And when our blessed Saviour hath commanded us to love our enemies, we think we have so much reason against it, that God will Easily excuse our disobedience in this case,
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and what S. Peter calls [ put to death in the flesh ] St. Paul calls [ crucified through weaknesse; ] and, yee know that through the infirmity of the flesh I preached unto you, said S. Paul: but here, flesh is not opposed to the spirit as a direct enemy, but as a weak servant: for if the flesh be powerfull and opposite, the spirit stays not there:
and what S. Peter calls [ put to death in the Flesh ] Saint Paul calls [ Crucified through weakness; ] and, ye know that through the infirmity of the Flesh I preached unto you, said S. Paul: but Here, Flesh is not opposed to the Spirit as a Direct enemy, but as a weak servant: for if the Flesh be powerful and opposite, the Spirit stays not there:
and therefore here, where the spirit inclining to good, well disposed, and apt to holy counsels, does inhabit in society with the flesh, it means onely a weak and unapt nature,
and Therefore Here, where the Spirit inclining to good, well disposed, and apt to holy Counsels, does inhabit in society with the Flesh, it means only a weak and unapt nature,
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1. Therefore we are to consider the infirmities of the flesh naturally. 2. Its weaknesse in the first beginnings of the state of grace, its daily pretensions and temptations, its excuses and lessenings of duty. 3. What remedies there are in the spirit to cure the evils of nature. 4. How far the weaknesses of the flesh can consist with the Spirit of grace in well grown Christians:
1. Therefore we Are to Consider the infirmities of the Flesh naturally. 2. Its weakness in the First beginnings of the state of grace, its daily pretensions and temptations, its excuses and lessenings of duty. 3. What remedies there Are in the Spirit to cure the evils of nature. 4. How Far the Weaknesses of the Flesh can consist with the Spirit of grace in well grown Christians:
for God fitted Horses and Mules with strength, Bees and Pismires with sagacity, Harts and Hares with swiftnesse, Birds with feathers and a light a\l = e " \ry body;
for God fitted Horses and Mules with strength, Bees and Pismires with sagacity, Hearts and Hares with swiftness, Birds with Feathers and a Light a\l = e " \ry body;
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NONLATINALPHABET, said the Apostle, By nature we were the sons of wrath, that is, we were born heirs of death, which death came upon us from Gods anger for the sin of our first Parents;
, said the Apostle, By nature we were the Sons of wrath, that is, we were born Heirs of death, which death Come upon us from God's anger for the since of our First Parents;
it signifies that our nature of it self is a state of opposition to the spirit of grace; it is privatively opposed, that is, that there is nothing in it that can bring us to felicity;
it signifies that our nature of it self is a state of opposition to the Spirit of grace; it is privatively opposed, that is, that there is nothing in it that can bring us to felicity;
nothing but an obedientiall capacity; our flesh can become sanctified, as the stones can become children unto Abraham, or as dead seed can become living corn;
nothing but an obediential capacity; our Flesh can become sanctified, as the stones can become children unto Abraham, or as dead seed can become living corn;
The Divine love must come upon us and snatch us from our imperfection, enlighten our understanding, move and stirre our affections, open the gates of heaven, turn our nature into grace, entirely forgive our former prevarications;
The Divine love must come upon us and snatch us from our imperfection, enlighten our understanding, move and stir our affections, open the gates of heaven, turn our nature into grace, entirely forgive our former prevarications;
so it represents our nature to be weak as a childe, ignorant as infancy, helplesse as an orphan, averse as an uninstructed person, in so geat degrees that God is forced to bring us to a holy life by arts great and many as the power and principles of the Creation;
so it represents our nature to be weak as a child, ignorant as infancy, helpless as an orphan, averse as an uninstructed person, in so geat Degrees that God is forced to bring us to a holy life by arts great and many as the power and principles of the Creation;
even in the two great instances of temptation, pleasure and pain; in both which the flesh is destroyed if it be not helped by a mighty grace, as certainly as the Canes doe bow their heads before the breath of a mighty wind. 1. In pleasure we see it by the publick miseries and follies of the world.
even in the two great instances of temptation, pleasure and pain; in both which the Flesh is destroyed if it be not helped by a mighty grace, as Certainly as the Canes do bow their Heads before the breath of a mighty wind. 1. In pleasure we see it by the public misery's and follies of the world.
An old Greek said well, NONLATINALPHABET, There is amongst men nothing perfect, because men carry themselves as persons that are lesse then money, servants of gain and interest;
an old Greek said well,, There is among men nothing perfect, Because men carry themselves as Persons that Are less then money, Servants of gain and Interest;
and if a temptation of money comes strong and violent, you may as well tye a wilde dog to quietnesse with the guts of a tender Kid, as suppose that most men can doe vertuously when they may sin at a great price.
and if a temptation of money comes strong and violent, you may as well tie a wild dog to quietness with the guts of a tender Kid, as suppose that most men can do virtuously when they may sin At a great price.
and Sin waits upon Wealth ready dress'd and fit for action, therefore in some temptations they confesse how little their souls are, they cannot stand that assault;
and since waits upon Wealth ready dressed and fit for actium, Therefore in Some temptations they confess how little their Souls Are, they cannot stand that assault;
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but because this passion is the daughter of Voluptuousnesse, and very often is but a servant sin, ministring to sensuall pleasures, the great weaknesse of the flesh is more seen in the matter of carnall crimes, Lust and Drunkennesse. Nemo enim se adsuefacit ad vitandum & ex animo evellendum ea quae molesta ei non sunt.
but Because this passion is the daughter of Voluptuousness, and very often is but a servant since, ministering to sensual pleasures, the great weakness of the Flesh is more seen in the matter of carnal crimes, Lust and drunkenness. Nemo enim se adsuefacit ad vitandum & ex animo evellendum ea Quae molesta ei non sunt.
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For you shall see some men fit to governe a Province, sober in their counsells, wise in the conduct of their affaires, men of discourse and reason, fit to sit with Princes,
For you shall see Some men fit to govern a Province, Sobrium in their Counsels, wise in the conduct of their affairs, men of discourse and reason, fit to fit with Princes,
and then to Devils? and is it not published by the sentence and observation of all the world, that the bravest men have been softned into effeminacy by the lisping charms,
and then to Devils? and is it not published by the sentence and observation of all the world, that the Bravest men have been softened into effeminacy by the lisping charms,
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and childish noyses of Women and imperfect persons? A faire slave bowed the neck of stout Polydamas, which was stiffe and inflexible to the contentions of an enemy:
and childish noises of Women and imperfect Persons? A fair slave bowed the neck of stout Polydamas, which was stiff and inflexible to the contentions of an enemy:
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and suppose a man set like the brave boy of the King of Nicomedia in the midst of temptation by a witty beauty, tyed upon a bed with silk and pretty violences, courted with musick and perfumes, with promises and easie postures, invited by opportunity and importunity, by rewards and impunity, by privacy and a guard;
and suppose a man Set like the brave boy of the King of Nicomedia in the midst of temptation by a witty beauty, tied upon a Bed with silk and pretty violences, courted with music and perfumes, with promises and easy postures, invited by opportunity and importunity, by rewards and impunity, by privacy and a guard;
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but what can flesh do in such a day of danger? Is it not necessary that we take in auxiliaries from Reason and Religion, from heaven and earth, from observation and experience, from hope and fear,
but what can Flesh do in such a day of danger? Is it not necessary that we take in auxiliaries from Reason and Religion, from heaven and earth, from observation and experience, from hope and Fear,
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and of all the world, not the interest of vertue, not the hopes of heaven; we will submit to pain upon no terms, but the basest and most dishonorable;
and of all the world, not the Interest of virtue, not the hope's of heaven; we will submit to pain upon no terms, but the Basest and most dishonourable;
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and they that are, suffer more within themselves by their fears and their temptations, by their uncertain purposes and violences to Nature, then by the Hang-mans sword; the Martyrdome is within;
and they that Are, suffer more within themselves by their fears and their temptations, by their uncertain Purposes and violences to Nature, then by the Hangmans sword; the Martyrdom is within;
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And indeed in sicknesse the infirmity is so very great, that God in a manner at that time hath reduced all Religion into one vertue, Patience with its appendages is the summe totall of almost all our duty that is proper to the days of sorrow:
And indeed in sickness the infirmity is so very great, that God in a manner At that time hath reduced all Religion into one virtue, Patience with its appendages is the sum total of almost all our duty that is proper to the days of sorrow:
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and satisfactions of reason, and the offices of Religion, are felt, just as we now perceive the joyes of heaven, with so little relish, that it comes as news of a victory to a man upon the Rack,
and satisfactions of reason, and the Offices of Religion, Are felt, just as we now perceive the Joys of heaven, with so little relish, that it comes as news of a victory to a man upon the Rack,
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the proper nature and habitudes of men are so foolish and impotent, so averse and peevish to all good, that a mans will is of it self onely free to choose evils.
the proper nature and habitudes of men Are so foolish and impotent, so averse and peevish to all good, that a men will is of it self only free to choose evils.
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or to swear, to lie, or to doe little spites to his play-fellow, and can traine him up to infant follies? But the severity of Tutors and the care of Parents, discipline and watchfulnesse, arts and diligence, all is too little to make him love but to say his prayers,
or to swear, to lie, or to do little spites to his playfellow, and can train him up to infant follies? But the severity of Tutors and the care of Parents, discipline and watchfulness, arts and diligence, all is too little to make him love but to say his Prayers,
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the grace of God eases the malignity here, but it cannot be cured but by glory: that is, this freedome of delight or perfect unabated election of evill, which is consequent to the evill manners of the world,
the grace of God eases the malignity Here, but it cannot be cured but by glory: that is, this freedom of delight or perfect unabated election of evil, which is consequent to the evil manners of the world,
he grew up by his nurses milke, and at last having forgot his foster mothers kindnesse, eat that udder which gave him drink and nourishment; Improbit as nullo flectitur obsequio;
he grew up by his Nurse's milk, and At last having forgotten his foster mother's kindness, eat that udder which gave him drink and nourishment; Improbit as nullo flectitur Obsequio;
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so perfectly given to naturall vices, that by degrees we degenerate into unnaturall, and no education or power of art can make us choose wisely or honestly:
so perfectly given to natural vices, that by Degrees we degenerate into unnatural, and no education or power of art can make us choose wisely or honestly:
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splendor and Zeal are the effects of the first grace, and sometimes the first turnes into pride, and the second unto uncharitablenesse; and either by too dull and slow motions,
splendour and Zeal Are the effects of the First grace, and sometime the First turns into pride, and the second unto uncharitableness; and either by too dull and slow motions,
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and then they by hating their own follies, begin to despise them that dwell below; It was the tricke of the old Philosophers whom Aristophanes thus describes, NONLATINALPHABET; pale, and barefoot, and proud;
and then they by hating their own follies, begin to despise them that dwell below; It was the trick of the old Philosophers whom Aristophanes thus describes,; pale, and barefoot, and proud;
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and violence with desires, and immortifications in all the appetites and prosecutions of the soule. Some think it is enough in all instances, if they pray hugely and fervently;
and violence with Desires, and immortifications in all the appetites and prosecutions of the soul. some think it is enough in all instances, if they pray hugely and fervently;
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that when they demand but reason, they may enforce it by all means; that when they exact duty of their children, they may be imperious and without limit;
that when they demand but reason, they may enforce it by all means; that when they exact duty of their children, they may be imperious and without limit;
and the Fathers authority turns into an uneasie load, by being thrust like an unequall burden to one side, without allowing equall measures to the other:
and the Father's Authority turns into an uneasy load, by being thrust like an unequal burden to one side, without allowing equal measures to the other:
and our tongue speaks one thing and our heart means another; and we are hardly brought to say our prayers, or to undertake a fasting day, or to celebrate a Communion:
and our tongue speaks one thing and our heart means Another; and we Are hardly brought to say our Prayers, or to undertake a fasting day, or to celebrate a Communion:
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and yet doe them very seldome, and then very coldly, it will be found at the foot of the account, that our flesh and our naturall weaknesse prevailes oftner then our spirituall strengths:
and yet do them very seldom, and then very coldly, it will be found At the foot of the account, that our Flesh and our natural weakness prevails oftener then our spiritual strengths:
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NONLATINALPHABET, they that are bound long in chains feel such a lamenesse in the first restitutions of their liberty, NONLATINALPHABET, by reason of the long accustomed chain and pressure, that they must stay till Nature hath set them free,
, they that Are bound long in chains feel such a lameness in the First restitutions of their liberty,, by reason of the long accustomed chain and pressure, that they must stay till Nature hath Set them free,
5. But when they have felt their follies, and see the linnen vail •ent, some that are desirous to please God, back their resolutions with vows, and then the spirit is fortified,
5. But when they have felt their follies, and see the linen Vail •ent, Some that Are desirous to please God, back their resolutions with vows, and then the Spirit is fortified,
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and by honour in the more noble, and by conscience in all, have fortified the spirit of Man, that men dare not prevaricate their duty though they be tempted strongly, and invited perpetually;
and by honour in the more noble, and by conscience in all, have fortified the Spirit of Man, that men Dare not prevaricate their duty though they be tempted strongly, and invited perpetually;
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and agreeing in nothing but in confederate vices, and grown so remisse in governments, and severe accounts, every thing is left so loose, that honour and publick fame, modesty, and shame, are now so slender guards to the spirit, that the flesh breaks in and makes most men more bold against God then against men,
and agreeing in nothing but in confederate vices, and grown so remiss in governments, and severe accounts, every thing is left so lose, that honour and public fame, modesty, and shame, Are now so slender guards to the Spirit, that the Flesh breaks in and makes most men more bold against God then against men,
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9. The spirit is abated and interrupted by the flesh, because the flesh pretends it is not able to doe those ministeries which are appointed in order to Religion;
9. The Spirit is abated and interrupted by the Flesh, Because the Flesh pretends it is not able to do those ministeries which Are appointed in order to Religion;
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we are not able to fast, or if we watch, it breeds gouts and catarrhes; or charity is a grace too expensive, our necessities are too big to do it; or we cannot suffer pain;
we Are not able to fast, or if we watch, it breeds gouts and catarrhs; or charity is a grace too expensive, our necessities Are too big to do it; or we cannot suffer pain;
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And what shall we doe to secure our duty, and to be delivered of our selves, that the body of death which we bear about us may not destroy the life of the spirit?
And what shall we do to secure our duty, and to be Delivered of our selves, that the body of death which we bear about us may not destroy the life of the Spirit?
we must become new creatures, and have another definition, and have new strengths, which we can onely derive from God, whose grace is sufficient for us, and strong enough to prevail over all our follies and infirmities.
we must become new creatures, and have Another definition, and have new strengths, which we can only derive from God, whose grace is sufficient for us, and strong enough to prevail over all our follies and infirmities.
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Quanto satius est mentem potius eluere quae malis cupiditatibus sordidatur, & uno virtutis ac fidei lavacro universa vitia depellere? Better it is by an intire body of vertue, by a living and active faith to cleanse the minde from every vice,
Quanto Satius est mentem potius eluere Quae malis cupiditatibus sordidatur, & Uno virtue ac fidei Lavacro universa Vices depellere? Better it is by an entire body of virtue, by a living and active faith to cleanse the mind from every vice,
but as in the superinducing this evill nature, we were thrust forward by the world and the Devill, by all objects from without, and weaknesse from within;
but as in the superinducing this evil nature, we were thrust forward by the world and the devil, by all objects from without, and weakness from within;
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NONLATINALPHABET, said Origen, From him it first began that a divine and humane nature were weaved together, that the humane nature by communication with the celestiall may also become divine, NONLATINALPHABET, Not only in Jesus, but in all that first beleeve in him,
, said Origen, From him it First began that a divine and humane nature were weaved together, that the humane nature by communication with the celestial may also become divine,, Not only in jesus, but in all that First believe in him,
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and this is the recovery of our nature, and the restitution of our hopes, and therefore the greatest joy of mankinde. — NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET.
and this is the recovery of our nature, and the restitution of our hope's, and Therefore the greatest joy of mankind. —,.
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our eyes are pleased to see the earth begin to live, and to produce her little issues with particolour'd coats: — NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET.
our eyes Are pleased to see the earth begin to live, and to produce her little issues with particoloured coats: —.
that it may assist first to distinction, then to order, next to usefulnesse, and from thence to strength, till it arrive at beauty, and a perfect creature:
that it may assist First to distinction, then to order, next to usefulness, and from thence to strength, till it arrive At beauty, and a perfect creature:
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and therefore the proper cure is to be wrought by those generall means of inviting and cherishing, of getting and entertaining Gods Spirit, which when we have observed, we may account our selves sufficiently instructed toward the repair of our breaches,
and Therefore the proper cure is to be wrought by those general means of inviting and cherishing, of getting and entertaining God's Spirit, which when we have observed, we may account our selves sufficiently instructed towards the repair of our Breaches,
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by faith we are purified, and by faith we are sanctified, and by faith we are justified, and by faith we are saved: by this we have accesse to the throne of grace, and by it our prayers shall prevail for the sick, by it we stand,
by faith we Are purified, and by faith we Are sanctified, and by faith we Are justified, and by faith we Are saved: by this we have access to the throne of grace, and by it our Prayers shall prevail for the sick, by it we stand,
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and if faith be such a magazine of spirituall excellencies, of such universall efficacy, nothing can be a greater antidote against the venome of a corrupted nature.
and if faith be such a magazine of spiritual excellencies, of such universal efficacy, nothing can be a greater antidote against the venom of a corrupted nature.
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It is not only a beleeving the propositions of Scripture as we beleeve a proposition in the Metaphysicks, concerning which a man is never the honester whether it be true of false;
It is not only a believing the propositions of Scripture as we believe a proposition in the Metaphysics, Concerning which a man is never the Honester whither it be true of false;
but it is a beleef of things that concern us infinitely, things so great that if they be so true as great, no man that hath his reason and can discourse, that can think and choose, that can desire and work towards an end, can possibly neglect.
but it is a belief of things that concern us infinitely, things so great that if they be so true as great, no man that hath his reason and can discourse, that can think and choose, that can desire and work towards an end, can possibly neglect.
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The great object of our faith, to which all other articles do minister, is, resurrection of our bodies and souls to eternall life, and glories infinite. Now is it possible that a man that beleeves this,
The great Object of our faith, to which all other Articles do minister, is, resurrection of our bodies and Souls to Eternal life, and Glories infinite. Now is it possible that a man that believes this,
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and not work for it, and perform such easie conditions upon which it may be obtained? Are not most men of the world made miserable at a lesse price then a thousand pound a year? Do not all the usurers and merchants, all tradesmen and labourers under the Sun toil and care, labour and contrive, venture and plot for a little money,
and not work for it, and perform such easy conditions upon which it may be obtained? are not most men of the world made miserable At a less price then a thousand pound a year? Do not all the usurers and merchant's, all Tradesmen and labourers under the Sun toil and care, labour and contrive, venture and plot for a little money,
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If they did, why do they choose intemperance and a feaver, lust and shame, rebellion and danger, pride and a fall, sacriledge and a curse, gain and passion,
If they did, why do they choose intemperance and a fever, lust and shame, rebellion and danger, pride and a fallen, sacrilege and a curse, gain and passion,
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Fides est velut quoddam aeternitatis exemplar, praeterita simul & praesentia & futura sinu quodans vastissimo comprehendit, ut nihil ei praetereat, nil pereat, praeeat nihil;
Fides est velut Quoddam aeternitatis exemplar, Things past simul & Presence & futura sinu quodans vastissimo comprehendit, ut nihil ei praetereat, nil pereat, praeeat nihil;
Now, Faith is a certain image of eternity, all things are present to it, things past and things to come, are all so before the eyes of faith, that he in whose eye that candle is enkindled, beholds heaven as present,
Now, Faith is a certain image of eternity, all things Are present to it, things past and things to come, Are all so before the eyes of faith, that he in whose eye that candle is enkindled, beholds heaven as present,
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and his hopes? We labour for that which is uncertain, and distant, and beleeved, and hoped for with many allaies, and seen with diminution, and a troubled ray;
and his hope's? We labour for that which is uncertain, and distant, and believed, and hoped for with many alleys, and seen with diminution, and a troubled ray;
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and then, because faith makes heaven to be the end of our desires, and God the object of our love and worshippings, and the Scripture the rule of our actions, and Christ our Lord and Master, and the holy Spirit our mighty assistance and our Counsellour, all the little uglinesses of the world,
and then, Because faith makes heaven to be the end of our Desires, and God the Object of our love and worshippings, and the Scripture the Rule of our actions, and christ our Lord and Master, and the holy Spirit our mighty assistance and our Counselor, all the little uglinesses of the world,
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and the follies of the flesh will be uneasie, and unsavory, unreasonable, and a load; and then that grace, the grace of faith, that layes hold upon the holy Trinity,
and the follies of the Flesh will be uneasy, and unsavoury, unreasonable, and a load; and then that grace, the grace of faith, that lays hold upon the holy Trinity,
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and though we cannot in this world be perfect masters, and triumphant persons, yet we be conquerors and more; that is, conquerors of the direct hostility,
and though we cannot in this world be perfect Masters, and triumphant Persons, yet we be conquerors and more; that is, conquerors of the Direct hostility,
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If you who are evill give good things to your children that aske you, how much more shall your Father from heaven give his holy Spirit to them that aske it? That which in S. Luke is called NONLATINALPHABET, the holy Spirit, is called in St. Matthew, NONLATINALPHABET, good things; that is, the holy Spirit is all that good that we shall need towards our pardon, and our sanctification, and our glory, and this is promised to Prayer;
If you who Are evil give good things to your children that ask you, how much more shall your Father from heaven give his holy Spirit to them that ask it? That which in S. Luke is called, the holy Spirit, is called in Saint Matthew,, good things; that is, the holy Spirit is all that good that we shall need towards our pardon, and our sanctification, and our glory, and this is promised to Prayer;
and though of admirable efficacy towards the obtaining this excellent promise, yet it is to be assisted by the other parts of devotion, to make it a perfect remedy to our great evill.
and though of admirable efficacy towards the obtaining this excellent promise, yet it is to be assisted by the other parts of devotion, to make it a perfect remedy to our great evil.
He that would secure his evill Nature, must be a devout person, and he that is devout, besides, that he prayes frequently, he delights in it as it is a conversation with God;
He that would secure his evil Nature, must be a devout person, and he that is devout, beside, that he prays frequently, he delights in it as it is a Conversation with God;
The evill laugh loud, and sigh deeply, they drink drunk, and forget their sorrowes, and all the joyes of an evill man is only arts of forgetfulnesse, devices to cover their sorrow,
The evil laugh loud, and sighs deeply, they drink drunk, and forget their sorrows, and all the Joys of an evil man is only arts of forgetfulness, devices to cover their sorrow,
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And therefore when this new and stranger appetite, and consequent joy arises in the heart of man, it so fils all the faculties, that there is no gust, no desire left for toads and vipers,
And Therefore when this new and stranger appetite, and consequent joy arises in the heart of man, it so fills all the faculties, that there is no gust, no desire left for toads and vipers,
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and to be pleased with holy meditation, and to desire Gods grace with great passion, and an appetite keen as a Wolf upon the cold plains of the North;
and to be pleased with holy meditation, and to desire God's grace with great passion, and an appetite keen as a Wolf upon the cold plains of the North;
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3. Because this great cure is to be wrought by the Spirit of God, which is a new nature in us, we must endevour to abstain from those things which by a speciall malignity are directly opposite to the spirit of reason, and the spirit of grace;
3. Because this great cure is to be wrought by the Spirit of God, which is a new nature in us, we must endeavour to abstain from those things which by a special malignity Are directly opposite to the Spirit of reason, and the Spirit of grace;
a man that is a drunkard does perire cito, he perishes quickly, his temptations that come to him make but short work with him; a drunkard is NONLATINALPHABET:
a man that is a drunkard does perire Quick, he Perishes quickly, his temptations that come to him make but short work with him; a drunkard is:
and laughs loud at the childish humours and weak discourses of the man that can do nothing but that for which Dionysius slew Antiphon, and Timagenes did fall from Caesars friendship;
and laughs loud At the childish humours and weak discourses of the man that can do nothing but that for which Dionysius slew Antiphon, and Timagenes did fallen from Caesars friendship;
and rages every day, in desires passionately and prosecutes violently, it hinders businesse and distracts counsell, it brings jealousies and enkindles wars, it sins against the body,
and rages every day, in Desires passionately and prosecutes violently, it hinders business and distracts counsel, it brings jealousies and enkindles wars, it Sins against the body,
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and weakens the foul, it defiles a Temple, and drives the holy Spirit forth, and it is so intire a prosecmion of the follies and weaknesses of nature, such a snare and a bait to weak and easie fools, that it prevails infinitely,
and weakens the foul, it defiles a Temple, and drives the holy Spirit forth, and it is so entire a prosecmion of the follies and Weaknesses of nature, such a snare and a bait to weak and easy Fools, that it prevails infinitely,
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so long as he entertain'd Agesius and Agnon, Bagoas and Demetrius, and slew Parmenio and Philotas, and murder'd wise Calisthenes for he that loves to be flartered, loves not to change his pleasur•;
so long as he entertained Agesius and Agnon, Bagoas and Demetrius, and slew Parmenio and Philotas, and murdered wise Calisthenes for he that loves to be flartered, loves not to change his pleasur•;
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he therefore that will cure his evill nature, must for himself against his chiefest lust, which when he hath overcome, the lesser enemies will come in of themselves.
he Therefore that will cure his evil nature, must for himself against his chiefest lust, which when he hath overcome, the lesser enemies will come in of themselves.
Who forc'd him to need the pardon? And when beforehand we know we must change from what we are or do worse, it is a better compendium not to enter in from whence we must uneasily retire.
Who forced him to need the pardon? And when beforehand we know we must change from what we Are or do Worse, it is a better compendium not to enter in from whence we must uneasily retire.
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The violence of thy own passion is no superinduced necessity from him, and the events of providence in all its strange variety can give no authority or patronage to a foul forbidden action,
The violence of thy own passion is not superinduced necessity from him, and the events of providence in all its strange variety can give no Authority or patronage to a foul forbidden actium,
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But Serapis told him, NONLATINALPHABET, I saved you from the wall to reserve you for the wheel; from a short and a private death, to a painfull and disgracefull;
But Serapis told him,, I saved you from the wall to reserve you for the wheel; from a short and a private death, to a painful and disgraceful;
but the body it self shall become spirituall, and the eye shall see intellectuall objects, and the mouth shall feed upon hymns and glorifications of God;
but the body it self shall become spiritual, and the eye shall see intellectual objects, and the Mouth shall feed upon Hymns and glorifications of God;
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and therefore we are a huge way off from the Kingdome of God, whose excellencies, whose designs, whose ends, whose constitution is spirituall and holy,
and Therefore we Are a huge Way off from the Kingdom of God, whose excellencies, whose designs, whose ends, whose constitution is spiritual and holy,
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the imperfection of nature where we stand by our creation, and supervening follies, and that state of felicities whither we are designed by the mercies of God, there is a middle state;
the imperfection of nature where we stand by our creation, and supervening follies, and that state of felicities whither we Are designed by the Mercies of God, there is a middle state;
and even under Moses Law did by the shadow of the ceremony, require the substantiall worship, by cutting off the flesh intended the circumcision of the heart;
and even under Moses Law did by the shadow of the ceremony, require the substantial worship, by cutting off the Flesh intended the circumcision of the heart;
and because while the spirit prevails, we do not to evill purposes of abatement converse with flesh and bloud, this service is also fervent, intense, active, wise,
and Because while the Spirit prevails, we do not to evil Purposes of abatement converse with Flesh and blood, this service is also fervent, intense, active, wise,
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though their eyes were wanton as Kids, and their thoughts polluted as the springs of the wildernesse when a Panther and a Lionesse descend to drink and lust;
though their eyes were wanton as Kids, and their thoughts polluted as the springs of the Wilderness when a Panther and a Lioness descend to drink and lust;
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this was their righteousnesse which Christ said unlesse we will exceed, we shall not enter into the Kingdome of heaven, where all spirituall perfections are in state and excellency.
this was their righteousness which christ said unless we will exceed, we shall not enter into the Kingdom of heaven, where all spiritual perfections Are in state and excellency.
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and accordingly required by his Prophets, and particularly in my Text, that his work be done sincerely, and our duty with great affection; and by these two provisions, both the intension and the extension are secured;
and accordingly required by his prophets, and particularly in my Text, that his work be done sincerely, and our duty with great affection; and by these two provisions, both the intention and the extension Are secured;
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The intire purpose of both which, I shall represent in its severall parts by so many propositions. 3. I shall consider concerning the measures of zeal, and its inordinations.
The entire purpose of both which, I shall represent in its several parts by so many propositions. 3. I shall Consider Concerning the measures of zeal, and its inordinations.
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2. It advances the powers and concernments of his providence, and confesses all the affairs of men, all their cabinets and their nightly counsels, their snares and two-edged mischiefs to be over-rul'd by him;
2. It advances the Powers and concernments of his providence, and Confesses all the affairs of men, all their cabinets and their nightly Counsels, their snares and two-edged mischiefs to be overruled by him;
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3. This service distinguishes our duty towards God from all our conversation with man, and separates the divine commandements from the imperfect decrees of Princes and Republiques;
3. This service Distinguishes our duty towards God from all our Conversation with man, and separates the divine Commandments from the imperfect decrees of Princes and Republics;
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God by requiring the heart secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God takes account of little things;
God by requiring the heart secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God Takes account of little things;
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Upon these reasons you see it is highly fit that God should require it, and that we should pay the sacrifice of our hearts; and not at all think that God is satisfied with the work of the hands,
Upon these Reasons you see it is highly fit that God should require it, and that we should pay the sacrifice of our hearts; and not At all think that God is satisfied with the work of the hands,
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He that gave his friend counsell to study the Law, when he desired to borrow 20 l. was not so friendly in his counsell as he was uselesse in his charity;
He that gave his friend counsel to study the Law, when he desired to borrow 20 l. was not so friendly in his counsel as he was useless in his charity;
and as your heart must not be wanting in any good profession and pretences, so neither must publick profession be wanting in every good and necessary perswasion.
and as your heart must not be wanting in any good profession and pretences, so neither must public profession be wanting in every good and necessary persuasion.
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and am witnesse, and accuser, and party, and guilty, and then God is the Judge, and his anger will be a fierce executioner, because we do the Lords work deceitfully.
and am witness, and accuser, and party, and guilty, and then God is the Judge, and his anger will be a fierce executioner, Because we do the lords work deceitfully.
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though in one he sinned often, yet the greater ingredient should prevail, and the number of good works should outweigh the lesser account of evill things;
though in one he sinned often, yet the greater ingredient should prevail, and the number of good works should outweigh the lesser account of evil things;
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and place it at the door of fancy, that there he may behold it and consider concerning what he hath parted withall, out of the fears and terrors of religion, and a necessary unavoidable conscience.
and place it At the door of fancy, that there he may behold it and Consider Concerning what he hath parted withal, out of the fears and terrors of Religion, and a necessary unavoidable conscience.
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How many severe persons, virgins and widows are so pleased with their chastity, and their abstinence even from lawfull mixtures, that by this means they fall into a worse pride? insomuch that I remember St. Austin said, Audco dicere superbis continentibus expedit cadere, they that are chaste and proud, it is sometimes a remedy for them to fall into sin,
How many severe Persons, Virgins and Widows Are so pleased with their chastity, and their abstinence even from lawful mixtures, that by this means they fallen into a Worse pride? insomuch that I Remember Saint Austin said, Audco dicere superbis continentibus expedit Cadere, they that Are chaste and proud, it is sometime a remedy for them to fallen into since,
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and therefore he addes, that he did beleeve, God in a severe mercy did permit the barbarous nations, breaking in upon the Roman Empire, to violate many virgins professed in Cloisters and religious Families to be as a mortification of their pride,
and Therefore he adds, that he did believe, God in a severe mercy did permit the barbarous Nations, breaking in upon the Roman Empire, to violate many Virgins professed in Cloisters and religious Families to be as a mortification of their pride,
lest the accidentall advantages of a continent life should bring them into the certain miseries of a spirituall death, by taking away their humility, which was more necessary then their virgin state;
lest the accidental advantages of a continent life should bring them into the certain misery's of a spiritual death, by taking away their humility, which was more necessary then their Virgae state;
And upon this account it is that two of the noblest graces of a Christian are to very many persons made a savour of death, though they were intended for the beginning and the promotion of an eternal life;
And upon this account it is that two of the Noblest graces of a Christian Are to very many Persons made a savour of death, though they were intended for the beginning and the promotion of an Eternal life;
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and those are faith and charity; some men think if they have faith, it is enough to answer all the accusations of sin which our consciences or the Devils make against us:
and those Are faith and charity; Some men think if they have faith, it is enough to answer all the accusations of since which our Consciences or the Devils make against us:
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But because these men mistake concerning faith, and consider not that charity or a good life is a part of that faith that saves us, they hope to be saved by the Word, they fill their bellies with the story of Frimalcions banquet,
But Because these men mistake Concerning faith, and Consider not that charity or a good life is a part of that faith that saves us, they hope to be saved by the Word, they fill their bellies with the story of Phimosis banquet,
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But thus many men do with charity, [ Give almes and all things shall be clean unto you, said our Blessed Saviour: ] and therefore, many keep a sin alive,
But thus many men do with charity, [ Give alms and all things shall be clean unto you, said our Blessed Saviour: ] and Therefore, many keep a since alive,
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and the Hospitals that have been built, and the High-wayes mended at the price of souls, are too many for Christendome to boast of in behalf of charity.
and the Hospitals that have been built, and the Highways mended At the price of Souls, Are too many for Christendom to boast of in behalf of charity.
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The first had faith without charity, and these have charity without hope; for every one that hath this hope, that is, the hope of receiving the glorious things of God promised in the Gospell, purifies himself even as God is pure;
The First had faith without charity, and these have charity without hope; for every one that hath this hope, that is, the hope of receiving the glorious things of God promised in the Gospel, Purifies himself even as God is pure;
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But the summe of the Doctrine and case of conscience in this particular is this. 1. Charity is a certain cure of sins that are past, not that are present.
But the sum of the Doctrine and case of conscience in this particular is this. 1. Charity is a certain cure of Sins that Are past, not that Are present.
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for it is pity almes, which is one of the noblest services of God, and the greatest mercy to thy Brother, should be spent upon sin, and thrown away upon folly.
for it is pity alms, which is one of the Noblest services of God, and the greatest mercy to thy Brother, should be spent upon since, and thrown away upon folly.
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2. Faith is the remedy of all our evils, but then it is never of force, but when we either have endevoured or undertaken to do all good; this in baptisme, that after: faith and repentance at first;
2. Faith is the remedy of all our evils, but then it is never of force, but when we either have endeavoured or undertaken to do all good; this in Baptism, that After: faith and Repentance At First;
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3. The bigger ingredient of vertue and evill actions will prevail, but it is only when vertue is habituall, and sins are single, interrupted, casuall and seldome, without choice and without affection; that is,
3. The bigger ingredient of virtue and evil actions will prevail, but it is only when virtue is habitual, and Sins Are single, interrupted, casual and seldom, without choice and without affection; that is,
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and the greater ingredient shal prevail, and he shall certainly be pardoned and accepted whose life is so reformed, whose repentance is so active, whose return is so early, that he hath given bigger portions to God then to Gods enemy.
and the greater ingredient shall prevail, and he shall Certainly be pardoned and accepted whose life is so reformed, whose Repentance is so active, whose return is so early, that he hath given bigger portions to God then to God's enemy.
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for they do the work of God deceitfully, who think God sufficiently served with abstinence from evill, and converse not in the acquisition and pursuit of holy charity and religion.
for they do the work of God deceitfully, who think God sufficiently served with abstinence from evil, and converse not in the acquisition and pursuit of holy charity and Religion.
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but if we will be NONLATINALPHABET sons of the kingdome, we must NONLATINALPHABET, Besides this, and supposing a proportionable perfection in such an innocence, we must love our brother and do good to him,
but if we will be Sons of the Kingdom, we must, Beside this, and supposing a proportionable perfection in such an innocence, we must love our brother and do good to him,
and St. Peter [ Having escaped the corruption that is in the world through lust, give all diligence to adde to your faith vertue, to vertue patience, to patience godlinesse,
and Saint Peter [ Having escaped the corruption that is in the world through lust, give all diligence to add to your faith virtue, to virtue patience, to patience godliness,
and brotherly kindnesse and charity. Many persons think themselves fairly assoiled, because they are no adulterers, no rebels, no drunkards, not of scandalous lives;
and brotherly kindness and charity. Many Persons think themselves fairly assoiled, Because they Are no Adulterers, no rebels, no drunkards, not of scandalous lives;
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In the mean time like the Laodiceans, they are naked and poor; they have no catalogue of good things registred in heaven, no treasures in the repositories of the poor,
In the mean time like the Laodiceans, they Are naked and poor; they have no catalogue of good things registered in heaven, no treasures in the Repositories of the poor,
A negative Religion is in many things the effects of lawes and the appendage of sexes, the product of education, the issues of company and of the publick,
A negative Religion is in many things the effects of laws and the appendage of sexes, the product of education, the issues of company and of the public,
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When a Prince or a Prelate, a noble and a rich person hath reckon'd all his immunities and degrees of innocence from those evils that are incident to inferiour persons,
When a Prince or a Prelate, a noble and a rich person hath reckoned all his immunities and Degrees of innocence from those evils that Are incident to inferior Persons,
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or the worser sort of their own order, they do the work of the Lord, and their own too, very deceitfully, unlesse they account correspondencies of piety to all their powers and possibilities:
or the Worse sort of their own order, they do the work of the Lord, and their own too, very deceitfully, unless they account correspondencies of piety to all their Powers and possibilities:
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And though murderers and lustfull persons, the proud and the covetous, the Heretick and Schismatick are to expect flames and scorpions, pains and smart, (poenam sensus, the Schooles call it) yet the lazie and the imperfect, the harmlesse sleeper and the idle worker shall have poenam damni, the losse of all his hopes,
And though murderers and lustful Persons, the proud and the covetous, the Heretic and Schismatic Are to expect flames and scorpions, pains and smart, (poenam sensus, the Schools call it) yet the lazy and the imperfect, the harmless sleeper and the idle worker shall have poenam damn, the loss of all his hope's,
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and in the summe of affairs it will be no great difference whether we have losse or pain, because there can be no greater pain imaginable then to lose the sight of God to eternall ages.
and in the sum of affairs it will be no great difference whither we have loss or pain, Because there can be no greater pain imaginable then to loose the sighed of God to Eternal ages.
religion against charity, or piety to parents against duty to God, private promises against publick duty, the keeping of an oath against breaking of a Commandement, honour against modesty, reputation against piety, the love of the world in civill instances to countenance enmity against God;
Religion against charity, or piety to Parents against duty to God, private promises against public duty, the keeping of an oath against breaking of a Commandment, honour against modesty, reputation against piety, the love of the world in civil instances to countenance enmity against God;
and a warre in heaven worse then that between Michael and the Dragon; for they divide the Spirit of God, and distinguish his commandements into parties and factions;
and a war in heaven Worse then that between Michael and the Dragon; for they divide the Spirit of God, and distinguish his Commandments into parties and factions;
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by seeking an excuse, sometimes they destroy the integrity and perfect constitution of duty, or they do something whereby the effect and usefulnesse of the duty is hindred:
by seeking an excuse, sometime they destroy the integrity and perfect constitution of duty, or they do something whereby the Effect and usefulness of the duty is hindered:
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concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty, a duty defective in its constituent parts, can never enjoy God;
Concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty, a duty defective in its constituent parts, can never enjoy God;
2. THe next enquiry, is into the intention of our duty: and here it will not be amisse to change the word fraudulentèr, or dolosè, into that which some of the Latin Copies doe use, Maledictus qui facit opus Dei [ negligentèr, ] Cursed is he that doth the work of the Lord negligently, or remissely: and it implyes, that as our duty must be whole, so it must be fervent;
2. THe next enquiry, is into the intention of our duty: and Here it will not be amiss to change the word fraudulentèr, or dolosè, into that which Some of the Latin Copies do use, Maledictus qui facit opus Dei [ negligentèr, ] Cursed is he that does the work of the Lord negligently, or remissly: and it Implies, that as our duty must be Whole, so it must be fervent;
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if you summe up the accounts of their religion, they can reckon dayes and months of Religion, various offices, charity and prayers, reading and meditation, faith and knowledge, catechisme and sacraments, duty to God and duty to Princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people;
if you sum up the accounts of their Religion, they can reckon days and months of Religion, various Offices, charity and Prayers, reading and meditation, faith and knowledge, Catechism and Sacraments, duty to God and duty to Princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people;
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such are they whom S. Bernard describes, whose spirituall joy is allayed with tediousnesse, whose compunction for sins is short and seldome, whose thoughts are animall,
such Are they whom S. Bernard describes, whose spiritual joy is allayed with tediousness, whose compunction for Sins is short and seldom, whose thoughts Are animal,
their obedience is without devotion, their discourse without profit, their prayer without intention of heart, their reading without instruction, their meditation is without spirituall advantages,
their Obedience is without devotion, their discourse without profit, their prayer without intention of heart, their reading without instruction, their meditation is without spiritual advantages,
and is not the commencement and strengthning of holy purposes; and they are such whom modesty will not restrain, nor reason bridle, nor discipline correct,
and is not the commencement and strengthening of holy Purposes; and they Are such whom modesty will not restrain, nor reason bridle, nor discipline correct,
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In every action of Religion God expects such a warmth, and a holy fire to goe along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice;
In every actium of Religion God expects such a warmth, and a holy fire to go along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice;
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Earnestnesse and vivacity, quicknesse and delight, perfect choyce of the service, and a delight in the prosecution, is all that the spirit of a man can yeeld towards his Religion:
Earnestness and vivacity, quickness and delight, perfect choice of the service, and a delight in the prosecution, is all that the Spirit of a man can yield towards his Religion:
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they creep like snakes, and pursue the noblest mysteries of Religion, as Naaman did the mysteries of Rimmon, onely in a complement, or for secular regards;
they creep like snakes, and pursue the Noblest Mysteres of Religion, as Naaman did the Mysteres of Rimmon, only in a compliment, or for secular regards;
but without the mind, and therefore without Zeal; I would thou wert either hot or cold, said the Spirit of God to the Angell or Bishop of Laodicea. In feasts or sacrifices the Ancients did use apponere frigidam or calidam; sometimes they drank hot drink, sometimes they poured cold upon their graves,
but without the mind, and Therefore without Zeal; I would thou Wertenberg either hight or cold, said the Spirit of God to the Angel or Bishop of Laodicea. In feasts or Sacrifices the Ancients did use apponere frigidam or calidam; sometime they drank hight drink, sometime they poured cold upon their graves,
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which expression is the more considerable, because in naturall and superinduc'd progressions, from extreme to extreme, we must necessarily passe through the midst;
which expression is the more considerable, Because in natural and superinduced progressions, from extreme to extreme, we must necessarily pass through the midst;
for God hates it not for its imperfection, and its naturall measures of proceeding; but if it stands still and rests there, it is a state against the designes,
for God hates it not for its imperfection, and its natural measures of proceeding; but if it Stands still and rests there, it is a state against the designs,
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and the rewards of his charity, his hours of prayer, and his parts of justice; he confesses his sins and is not pardoned, he is patient, but hath no hope,
and the rewards of his charity, his hours of prayer, and his parts of Justice; he Confesses his Sins and is not pardoned, he is patient, but hath no hope,
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but if that slip does not awaken his diligence, and his caution, then his ruine begins, vel pravae institutionis deceptus exordio, aut per longam mentis incuriam,
but if that slip does not awaken his diligence, and his caution, then his ruin begins, vel Pravae institutionis deceptus exordio, Or per Longam mentis incuriam,
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and dwelt in its joynts, and supplanted the contexture of its pillars, and having stood a while like the antiquated Temple of a deceased Oracle, it fell into a hasty age,
and dwelled in its Joints, and supplanted the contexture of its pillars, and having stood a while like the antiquated Temple of a deceased Oracle, it fell into a hasty age,
but hath superadded unthankfulnesse and carelesnesse, a positive neglect, and a despite of holy things, a setting a low price to the things of God, lazinesse and wretchlesnesse;
but hath superadded unthankfulness and carelessness, a positive neglect, and a despite of holy things, a setting a low price to the things of God, laziness and wretchlessness;
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but be not over-righteous: These men are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progresse, justice enough to need no repentance;
but be not Over-righteous: These men Are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progress, Justice enough to need no Repentance;
and then because the spirit of a man and all the things of this world are in perpetuall variety and change, these men decline when they have gone their period;
and then Because the Spirit of a man and all the things of this world Are in perpetual variety and change, these men decline when they have gone their Period;
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and Cassian spake a hard saying, Frequentèr vidimus de frigidis & carnalibus ad spiritualem venisse fervorem, de tepidis & animalibus omninò non vidimus:
and Cassian spoke a hard saying, Frequentèr vidimus de frigidis & carnalibus ad spiritualem venisse fervorem, de tepidis & animalibus omninò non vidimus:
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and sighs under his imperfections, and accounts himself not to have comprehended, but still presses towards the mark of his calling, unlesse (I say) he still increases in his appetites of Religion as he does in his progression, he will think he needs no counsellor,
and sighs under his imperfections, and accounts himself not to have comprehended, but still presses towards the mark of his calling, unless (I say) he still increases in his appetites of Religion as he does in his progression, he will think he needs no Counsellor,
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and of Religion, does not stand still, but goes for all that, but whither such a motion will lead him, himself without a timely care shall feel by an intolerable experiment.
and of Religion, does not stand still, but Goes for all that, but whither such a motion will led him, himself without a timely care shall feel by an intolerable experiment.
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and is advanced beyond him that is cold, and dead, and unconcerned, and therefore speaking absolutely and naturally, is neerer the Kingdome of God then he, that is not yet set out;
and is advanced beyond him that is cold, and dead, and unconcerned, and Therefore speaking absolutely and naturally, is nearer the Kingdom of God then he, that is not yet Set out;
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or ravel'd and intangled in weak discourses, or so false and fallacious by its mixture of interest, that though men usually put most confidences in the pretences of faith,
or raveled and entangled in weak discourses, or so false and fallacious by its mixture of Interest, that though men usually put most confidences in the pretences of faith,
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When Antisthenes was initiated into the mysteries of Orpheus, the Priest told him, that all that were of that Religion, immediately after death should be perfectly happy;
When Antisthenes was initiated into the Mysteres of Orpheus, the Priest told him, that all that were of that Religion, immediately After death should be perfectly happy;
And therefore all those perswasions against God, and against Religion, are onely the production of vicious passions, of drink or fancy, of confidence and ignorance, of boldnesse or vile appetites, of vanity or fiercenesse, of pride or flatteries;
And Therefore all those persuasions against God, and against Religion, Are only the production of vicious passion, of drink or fancy, of confidence and ignorance, of boldness or vile appetites, of vanity or fierceness, of pride or flatteries;
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and Atheisine is a proportion so unnaturall and monstrous, that it can never dwell in a mans heart as faith does, in health and sicknesse, in peace and warre, in company and alone, at the beginning and at the end of a designe;
and Athenians is a proportion so unnatural and monstrous, that it can never dwell in a men heart as faith does, in health and sickness, in peace and war, in company and alone, At the beginning and At the end of a Design;
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for since in all the sects and institutions of the world, the professors did in some reasonable sort conform to the rules of the profession (as appears in all the Schooles of Philosophers,
for since in all the Sects and institutions of the world, the professors did in Some reasonable sort conform to the rules of the profession (as appears in all the Schools of Philosophers,
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and Religions of the world, and the practises of the Jews, and the usages and the countrey customes of the Turks) it is a strange dishonour to Christianity, that in it alone men should pretend to the faith of it,
and Religions of the world, and the practises of the jews, and the usages and the country customs of the Turks) it is a strange dishonour to Christianity, that in it alone men should pretend to the faith of it,
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he must grow more confident, and more holy, have fewer doubtings and more vertues, he must be resolute and constant, far from indifferency, and above secular regards;
he must grow more confident, and more holy, have fewer doubtings and more Virtues, he must be resolute and constant, Far from indifferency, and above secular regards;
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and ready dying, by zeale and patience, by conformity and humility, by reducing words to actions, fair discourses to perfect perswasions, by loving the article,
and ready dying, by zeal and patience, by conformity and humility, by reducing words to actions, fair discourses to perfect persuasions, by loving the article,
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and then his faith is not negligent, deceitfull, artificiall and improper, but true, and holy, and reasonable, and usefull, zealous and sufficient, and therefore can never be reproved.
and then his faith is not negligent, deceitful, artificial and improper, but true, and holy, and reasonable, and useful, zealous and sufficient, and Therefore can never be reproved.
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we have reason to complain that our minds wander in our prayers, and our diversions are more prevailing then all our arts of application, and detention;
we have reason to complain that our minds wander in our Prayers, and our diversions Are more prevailing then all our arts of application, and detention;
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but as the fires die and desires decay, so the mind steals away and walks abroad to see the little images of beauty and pleasure, which it beholds in the falling stars and little glowwormes of the world.
but as the fires die and Desires decay, so the mind steals away and walks abroad to see the little Images of beauty and pleasure, which it beholds in the falling Stars and little glowworms of the world.
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but when it runs with vigorousnesse and a ful stream, and breaks down every obstacle, making it even as its own brow, it stays not to be tempted by little avocations,
but when it runs with vigorousness and a full stream, and breaks down every obstacle, making it even as its own brow, it stays not to be tempted by little avocations,
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but when it is carryed upon the wings of passion and strong desires, a swift motion and a hungry appetite, it passes on through all the intermediall regions of clouds,
but when it is carried upon the wings of passion and strong Desires, a swift motion and a hungry appetite, it passes on through all the intermedial regions of Clouds,
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it is called in Scripture NONLATINALPHABET, the labour and travail of love; A friend at a sneese and an almes-basket full of prayers, a love that is lazy,
it is called in Scripture, the labour and travail of love; A friend At a sneese and an almsbasket full of Prayers, a love that is lazy,
and a service that is uselesse, and a pity without support, are the images and colours of that grace, whose very constitution and designe is, beneficence and well-doing.
and a service that is useless, and a pity without support, Are the Images and colours of that grace, whose very constitution and Design is, beneficence and welldoing.
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if we love passionately, we shall doe all this, for love endures labour, and calls it pleasure, it spends all and counts it a gain, it suffers inconveniencies,
if we love passionately, we shall do all this, for love endures labour, and calls it pleasure, it spends all and counts it a gain, it suffers inconveniences,
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and a remisse piety, but by severe counsells, and sober actions, by watchfulnesse and prudence, by doing excellent things with holy intentions, and vigorous prosecutions.
and a remiss piety, but by severe Counsels, and Sobrium actions, by watchfulness and prudence, by doing excellent things with holy intentions, and vigorous prosecutions.
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and therefore Democritus said well, that the painfull and the soft-handed people in Religion differ just as good men and bad; nimirùm spe bonâ, the labouring charity hath a good hope,
and Therefore Democritus said well, that the painful and the softhanded people in Religion differ just as good men and bad; nimirùm See bonâ, the labouring charity hath a good hope,
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1. No man is fervent and zealous as he ought, but he that preferres Religion before businesse, charity before his own ease, the reliefe of his brother before money, heaven before secular regards,
1. No man is fervent and zealous as he ought, but he that prefers Religion before business, charity before his own ease, the relief of his brother before money, heaven before secular regards,
Which rule is not to be understood absolutely, and in particular instances, but alwayes generally; and when it descends to particulars, it must be in proportion to circumstances, and by their proper measures: for,
Which Rule is not to be understood absolutely, and in particular instances, but always generally; and when it descends to particulars, it must be in proportion to Circumstances, and by their proper measures: for,
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He that hath a state of life in which he cannot at all in fair proportions tend to Religion, must quit great proportions of that, that he may enjoy more of this, this is that which our blessed Saviour calls pulling out the right eye if it offend thee.
He that hath a state of life in which he cannot At all in fair proportions tend to Religion, must quit great proportions of that, that he may enjoy more of this, this is that which our blessed Saviour calls pulling out the right eye if it offend thee.
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yet our belly and our back, our liberty and our life, our health, and a friend are to be neglected rather then a Duty when it stands in its proper place, and is requir'd.
yet our belly and our back, our liberty and our life, our health, and a friend Are to be neglected rather then a Duty when it Stands in its proper place, and is required.
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yet we must take heed that we doe not reckon Religion, and orders of worshipping, onely to be the things of God, and all other duties to be the things of the world;
yet we must take heed that we do not reckon Religion, and order of worshipping, only to be the things of God, and all other duties to be the things of the world;
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And although Mary was commended for choosing the better part, yet Mary had done worse if she had been at the foot of her Master when she should have relieved a perishing brother.
And although Marry was commended for choosing the better part, yet Marry had done Worse if she had been At the foot of her Master when she should have relieved a perishing brother.
and sometimes hearing in some circumstances may be more then needs; and some women are troubled with over-much hearing, and then they had better have been serving the necessities of their house.
and sometime hearing in Some Circumstances may be more then needs; and Some women Are troubled with overmuch hearing, and then they had better have been serving the necessities of their house.
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* and if relations to God and Gods Spirit could bring an obligation of giving proportionable civill honour, every holy man might put in some pretence for dignities above some Kings and some Bishops.
* and if relations to God and God's Spirit could bring an obligation of giving proportionable civil honour, every holy man might put in Some pretence for dignities above Some Kings and Some Bishops.
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but because civill excellencies are the proper ground of receiving and exacting civill honors, and spirituall excellencies doe onely claim them accidentally, and indirectly,
but Because civil excellencies Are the proper ground of receiving and exacting civil honours, and spiritual excellencies do only claim them accidentally, and indirectly,
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therefore in titles of honour and humane regards the civill praeeminence is the appendix of the greatest civill power and imployment, and is to descend in proper measures;
Therefore in titles of honour and humane regards the civil preeminence is the appendix of the greatest civil power and employment, and is to descend in proper measures;
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but if wee descend to make minute and exact proportions, and proportion an inch of temporall to a minute of spirituall, we must needs be hugely deceived,
but if we descend to make minute and exact proportions, and proportion an inch of temporal to a minute of spiritual, we must needs be hugely deceived,
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* And yet if these measures were taken, it would be unreasonable that the lower of the higher kind should be preferr'd before the most perfect and excellent in a lower order of things.
* And yet if these measures were taken, it would be unreasonable that the lower of the higher kind should be preferred before the most perfect and excellent in a lower order of things.
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Now Kings and Princes are the best in all temporall dignities, and therefore if they had in them no spirituall relations and consequent excellencies (as they have very many) yet are not to be undervalu'd to spirituall relations, which in this world are very imperfect, weak, partiall;
Now Kings and Princes Are the best in all temporal dignities, and Therefore if they had in them no spiritual relations and consequent excellencies (as they have very many) yet Are not to be undervalved to spiritual relations, which in this world Are very imperfect, weak, partial;
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and he that goes about to distinguish between his duty and his profit, and if he cannot reconcile them, will yet tie them together like a Hyaena and a Dog, this man pretends to Religion,
and he that Goes about to distinguish between his duty and his profit, and if he cannot reconcile them, will yet tie them together like a Hyaena and a Dog, this man pretends to Religion,
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but will find so many excuses and silly devices to omit his duty, such tricks to run from that which will make him happy, he will so watch the eyes of men,
but will find so many excuses and silly devices to omit his duty, such tricks to run from that which will make him happy, he will so watch the eyes of men,
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and will have so many devices to defeat his duty, and to cosuen himselfe, that he will certainly manifest that he is afraid of Religion, and secretly hates it;
and will have so many devices to defeat his duty, and to cosuen himself, that he will Certainly manifest that he is afraid of Religion, and secretly hates it;
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and faints, and dies, yet his spirit, NONLATINALPHABET, the inner man is confident and industrious, and hath a hope by which it lives and works unto the end:
and faints, and die, yet his Spirit,, the inner man is confident and Industria, and hath a hope by which it lives and works unto the end:
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SERMON, XIV. Part III. 3. SO long as our zeal and forwardnesse in Religion hath only these constituent parts, it hath no more then can keep the duty alive:
SERMON, XIV. Part III. 3. SO long as our zeal and forwardness in Religion hath only these constituent parts, it hath no more then can keep the duty alive:
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but beyond this, there are many degrees of earnestnesse and vehemence which are progressions towards the state of perfection, which every man ought to design and desire to be added to his portion:
but beyond this, there Are many Degrees of earnestness and vehemence which Are progressions towards the state of perfection, which every man ought to Design and desire to be added to his portion:
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of this sort I reckon frequency in prayer, and almes above our estate. Concerning which two instances I have these two cautions to insert. 1. Concerning frequency in prayer, it is an act of zeal so ready and prepared for the spirit of a man,
of this sort I reckon frequency in prayer, and alms above our estate. Concerning which two instances I have these two cautions to insert. 1. Concerning frequency in prayer, it is an act of zeal so ready and prepared for the Spirit of a man,
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so easie and usefull, so without objection, and so fitted for every mans affairs, his necessities and possibilities, that he that prayes but seldome, cannot in any sense pretend to be a religious person. For in Scripture there is no other rule for the frequency of prayer given us,
so easy and useful, so without objection, and so fitted for every men affairs, his necessities and possibilities, that he that prays but seldom, cannot in any sense pretend to be a religious person. For in Scripture there is no other Rule for the frequency of prayer given us,
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And then, men have so many necessities, that if we should esteem our needs to be the circumstances and positive determination of our times of prayer, we should be very far from admitting limitation of the former words,
And then, men have so many necessities, that if we should esteem our needs to be the Circumstances and positive determination of our times of prayer, we should be very Far from admitting limitation of the former words,
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and if we observe how the world treats her darlings, men of riches and honour, of prosperity and great successe, we cannot but confesse them to be the most miserable of all men,
and if we observe how the world treats her darlings, men of riches and honour, of Prosperity and great success, we cannot but confess them to be the most miserable of all men,
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and the oppression he groans under, and his NONLATINALPHABET, his uneasie, ill sleeping care will make him run to his prayers, that in heaven a new decree may be passed every day for the provisions of his daily bread:
and the oppression he groans under, and his, his uneasy, ill sleeping care will make him run to his Prayers, that in heaven a new Decree may be passed every day for the provisions of his daily bred:
Opposuisti nubem ne transirot oratio, the mourning Prophet complained there was a cloud passed between heaven and the prayer of Judah; a little thing God knowes;
Opposuisti nubem ne transirot oratio, the mourning Prophet complained there was a cloud passed between heaven and the prayer of Judah; a little thing God knows;
so the greater needs of the rich, their temptations, and their dangers, the flattery and the vanity, the power and the pride, their businesse and evill estate of the whole world upon them, cals upon them to be zealous in this instance that they pray often, that they pray without ceasing; For there is great reason they should do so,
so the greater needs of the rich, their temptations, and their dangers, the flattery and the vanity, the power and the pride, their business and evil estate of the Whole world upon them, calls upon them to be zealous in this instance that they pray often, that they pray without ceasing; For there is great reason they should do so,
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and constantly, deserves the smart of his poverty and the care of it, and the scorne if he be poor, and if he be rich it is fit he should (because he desires it) dye by the evils of his proper danger.
and constantly, deserves the smart of his poverty and the care of it, and the scorn if he be poor, and if he be rich it is fit he should (Because he Desires it) die by the evils of his proper danger.
he also knows that it is a mighty cmanation of Gods infinite goodnesse and a strange desire of saving mankinde, that he hath to so easie a duty promised such mighty blessings.
he also knows that it is a mighty cmanation of God's infinite Goodness and a strange desire of Saving mankind, that he hath to so easy a duty promised such mighty blessings.
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and the smallest article of objection managed and conducted by the Devils arts, and meeting with a wretchlesse, carelesse, indevout spirit, is a Lion in the way, and a deep river;
and the Smallest article of objection managed and conducted by the Devils arts, and meeting with a wretchless, careless, indevout Spirit, is a lion in the Way, and a deep river;
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for they that do pray often, and with zeal, and passion and desire, feel no trouble so great as when they are forced to omit their holy offices and hours of prayer.
for they that do pray often, and with zeal, and passion and desire, feel no trouble so great as when they Are forced to omit their holy Offices and hours of prayer.
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and the truth of pretences, and the certainty of Theologicall propositions, you should finde your selves taken in a golden snare, which will tye you to nothing but felicity, and safety, and holinesse, and pleasures. But then the caution which I intended to insert is this;
and the truth of pretences, and the certainty of Theological propositions, you should find your selves taken in a golden snare, which will tie you to nothing but felicity, and safety, and holiness, and pleasures. But then the caution which I intended to insert is this;
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that frequency in prayers, and that part of zeal which relates to it, is to be upon no account but of an holy spirit, a wise heart, and reasonable perswasion; for if it begins upon passion or fear, in imitation of others,
that frequency in Prayers, and that part of zeal which relates to it, is to be upon no account but of an holy Spirit, a wise heart, and reasonable persuasion; for if it begins upon passion or Fear, in imitation of Others,
2. When you are entred into a state of zealous prayer, and a regular devotion, what ever interruption you can meet with, observe their causes and be sure to make them irregular, seldome,
2. When you Are entered into a state of zealous prayer, and a regular devotion, what ever interruption you can meet with, observe their Causes and be sure to make them irregular, seldom,
for nothing ought to be pretended against the zeal of almes, but the certain omissions or the very probable retarding the doing that, to which we are otherwise obliged.
for nothing ought to be pretended against the zeal of alms, but the certain omissions or the very probable retarding the doing that, to which we Are otherwise obliged.
He that is going to pay a debt and in the way meets an indigent person that needs it all, may not give it to him unlesse he knowes by other means to pay the debt;
He that is going to pay a debt and in the Way meets an indigent person that needs it all, may not give it to him unless he knows by other means to pay the debt;
1. Because we are not bound to provide for them in a certain portion, but may do it by the analogies and measures of prudence, in which there is a great latitude. 2. Because our zeal of charity is a good portion for them,
1. Because we Are not bound to provide for them in a certain portion, but may do it by the analogies and measures of prudence, in which there is a great latitude. 2. Because our zeal of charity is a good portion for them,
and layes up a blessing for inheritance. 3. Because the fairest portions of charity are usually short of such sums which can be considerable in the duty of provision for our children. 4. If we for them could be content to take any measure lesse then all, any thing under every thing that we can, we should finde the portions of the poor made ready to our hands sufficiently to minister to zeal,
and lays up a blessing for inheritance. 3. Because the Fairest portions of charity Are usually short of such sums which can be considerable in the duty of provision for our children. 4. If we for them could be content to take any measure less then all, any thing under every thing that we can, we should find the portions of the poor made ready to our hands sufficiently to minister to zeal,
He that does his almes, and resolves that in no case he will suffer inconvenience for his brother whose case it may be is into erable, should do well to remember that God in some cases requires a greater charity;
He that does his alms, and resolves that in no case he will suffer inconvenience for his brother whose case it may be is into erable, should do well to Remember that God in Some cases requires a greater charity;
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when we are such good husbands in our Religion, that we will serve all our own conveniences before the great needs of a hungry and afflicted brother, God oftentimes takes from us that which with so much curiosity we would preserve,
when we Are such good Husbands in our Religion, that we will serve all our own conveniences before the great needs of a hungry and afflicted brother, God oftentimes Takes from us that which with so much curiosity we would preserve,
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1. The first measure, by which our zeal may comply with our duty, and its actions become laudable, is charity to our neighbour. For since God receives all that glorification of himself whereby we can serve and minister to his glory, reflected upon the foundation of his own goodnesse, and bounty, and mercy, and all the Allellujahs that are or ever shall be sung in heaven are praises and thank givings,
1. The First measure, by which our zeal may comply with our duty, and its actions become laudable, is charity to our neighbour. For since God receives all that glorification of himself whereby we can serve and minister to his glory, reflected upon the Foundation of his own Goodness, and bounty, and mercy, and all the Hallelujahs that Are or ever shall be sung in heaven Are praises and thank givings,
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and that God himself does not receive glory from the acts of his Justice, but then when his creatures will not rejoyce in his goodnesse and mercy, it followes that we imitate this originall excellency and pursue Gods own method, that is, glorifie him in via misericordiae, in the way of mercy, and bounty, charity, and forgivenesse, love, and fair compliances; There is no greater charity in the world then to save a soul, nothing that pleases God better, nothing that can be in our hands greater or more noble, nothing that can be a more lasting and delightfull honour,
and that God himself does not receive glory from the acts of his justice, but then when his creatures will not rejoice in his Goodness and mercy, it follows that we imitate this original excellency and pursue God's own method, that is, Glorify him in via Mercy, in the Way of mercy, and bounty, charity, and forgiveness, love, and fair compliances; There is no greater charity in the world then to save a soul, nothing that Pleases God better, nothing that can be in our hands greater or more noble, nothing that can be a more lasting and delightful honour,
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then that a perishing soul, snatched from the flames of an intolerable Hell, and born to Heaven upon the wings of piety and mercy, by the Ministery of Angels,
then that a perishing soul, snatched from the flames of an intolerable Hell, and born to Heaven upon the wings of piety and mercy, by the Ministry of Angels,
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and every garment that lies by thee and perishes while thy naked brother does so too for want of it, shall be a bill of Inditement against thy unmercifull soul;
and every garment that lies by thee and Perishes while thy naked brother does so too for want of it, shall be a bill of Indictment against thy unmerciful soul;
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or encourag'd him in it, or didst not hinder him when thou mightest, more frequently then thou hast humbly, and passionately, and charitably, and zealously bowed thy head,
or encouraged him in it, or didst not hinder him when thou Mightest, more frequently then thou hast humbly, and passionately, and charitably, and zealously bowed thy head,
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and thy heart, and knees to God to redeem that poor soul from hell whither thou seest him descending with as much indifferency as a stone into the bottome of a well.
and thy heart, and knees to God to Redeem that poor soul from hell whither thou See him descending with as much indifferency as a stone into the bottom of a well.
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But then be carefull that this zeal of thy neighbours amendment be only expressed in waies of charity, not of cruelty or importune justice. He that strikes the Prince for justice, as Solomons expression is, is a companion of murderers;
But then be careful that this zeal of thy neighbours amendment be only expressed in ways of charity, not of cruelty or importune Justice. He that strikes the Prince for Justice, as Solomons expression is, is a Companion of murderers;
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and he that out of zeal of Religion shall go to convert Nations to his opinion by destroying Christians whose faith is intire and summ'd up by the Apostles;
and he that out of zeal of Religion shall go to convert nations to his opinion by destroying Christians whose faith is entire and summed up by the Apostles;
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and ministers to envie and cruelty, to errors and mistake, and there comes up nothing but poppies to please the eye and fancy, disputes and hypocrisie, new summaries of Religion estimated by measures of anger, and accursed principles;
and Ministers to envy and cruelty, to errors and mistake, and there comes up nothing but poppies to please the eye and fancy, disputes and hypocrisy, new summaries of Religion estimated by measures of anger, and accursed principles;
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and ingraves them in mens hearts with a ponyard, that it shall be death to beleeve what I innocently and ignorantly am perswaded of, it must needs be unsafe to try the spirits, to try all things, to make inquiry;
and ingraves them in men's hearts with a Poigniard, that it shall be death to believe what I innocently and ignorantly am persuaded of, it must needs be unsafe to try the spirits, to try all things, to make inquiry;
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for his sacred and yet injured person, NONLATINALPHABET, (saith Theophylact) teaches us not to use the sword though in the cause of God, or for God himself;
for his sacred and yet injured person,, (Says Theophylact) Teaches us not to use the sword though in the cause of God, or for God himself;
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and promises, charity and humility, there was a zeal set up against them; the Apostles were zealous for the Gospell, the Jewes were zealous for the Law:
and promises, charity and humility, there was a zeal Set up against them; the Apostles were zealous for the Gospel, the Jews were zealous for the Law:
they stirred up the City, they made tumults, they persecuted this way unto the death, they got letters from the high Priest, they kept Damascus with a Garrison, they sent parties of souldiers to silence and to imprison the Preachers,
they stirred up the city, they made tumults, they persecuted this Way unto the death, they god letters from the high Priest, they kept Damascus with a Garrison, they sent parties of Soldiers to silence and to imprison the Preachers,
they preached publickly and privately, they prayed for all men, they wept to God for the hardnesse of mens hearts, they became all things to all men that they might gain some, they travel'd through deeps and deserts, they indured the heat of the Syrian Starre, and the violence of Euroclydon, winds and tempests, seas and prisons, mockings and scourgings, fastings and poverty, labour and watching, they endured every man and wronged no man, they would do any good thing and suffer any evill if they had but hopes to prevail upon a soul;
they preached publicly and privately, they prayed for all men, they wept to God for the hardness of men's hearts, they became all things to all men that they might gain Some, they traveled through deeps and deserts, they endured the heat of the Syrian Star, and the violence of Euroclydon, winds and tempests, Seas and prisons, mockings and scourgings, Fastings and poverty, labour and watching, they endured every man and wronged no man, they would do any good thing and suffer any evil if they had but hope's to prevail upon a soul;
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2. The next measure of zeal is prudence. For, as charity is the matter of Zeal, so is discretion the manner. It must alwaies be for good to our neighbour,
2. The next measure of zeal is prudence. For, as charity is the matter of Zeal, so is discretion the manner. It must always be for good to our neighbour,
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and many persons through their indiscreet conduct and furious marches, and great loads taken upon tender shoulders and unexperienced, have come to be perfect haters of their joy,
and many Persons through their indiscreet conduct and furious marches, and great loads taken upon tender shoulders and unexperienced, have come to be perfect haters of their joy,
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and these men keep the fires and light of holy propositions within them, but the darknesse of hell, the hardnesse of a vexed he art hath shaded all the light,
and these men keep the fires and Light of holy propositions within them, but the darkness of hell, the hardness of a vexed he art hath shaded all the Light,
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and signifies nothing but a forward minde, and an easie heart, and an imprudent head; unlesse these actions can be invested with other ends and usefull purposes.
and signifies nothing but a forward mind, and an easy heart, and an imprudent head; unless these actions can be invested with other ends and useful Purposes.
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and their manner of life was such, so united, so poor, so dressed, that they must live more non saculari, after the manner of men divorc'd from the usuall entercourses of the world, still their desire of single life increased;
and their manner of life was such, so united, so poor, so dressed, that they must live more non saculari, After the manner of men divorced from the usual intercourses of the world, still their desire of single life increased;
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for it could not be taken out from their circumstances and be used alone. He therefore that thinks he is a more holy person for being a virgin or a widower,
for it could not be taken out from their Circumstances and be used alone. He Therefore that thinks he is a more holy person for being a Virgae or a widower,
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or that he is bound to be so because they were so, or that he cannot be a religious person because he is not so, hath zeal indeed, but not according to knowledge.
or that he is bound to be so Because they were so, or that he cannot be a religious person Because he is not so, hath zeal indeed, but not according to knowledge.
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and fitted to the end of another grace or essentiall duty of Religion, it will well become a Christian zeal to choose it so long as it can serve the end with advantage and security.
and fitted to the end of Another grace or essential duty of Religion, it will well become a Christian zeal to choose it so long as it can serve the end with advantage and security.
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and zeal was busie on both sides, and on both sides was mistaken, because they fell not upon the proper remedy, which was to reduce the Law to the usefulnesse and advantages of its first intention.
and zeal was busy on both sides, and on both sides was mistaken, Because they fell not upon the proper remedy, which was to reduce the Law to the usefulness and advantages of its First intention.
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Some there are who in their first attempts and entries upon Religion while the passion that brought them in remains, undertake things as great as their highest thoughts;
some there Are who in their First attempts and entries upon Religion while the passion that brought them in remains, undertake things as great as their highest thoughts;
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no repentance is sharp enough, no charities expensive enough, no fastings afflictive enough, then totis Quinquatribus orant; and finding some deliciousnesse at the first contest,
no Repentance is sharp enough, no charities expensive enough, no Fastings afflictive enough, then Totis Quinquatribus Orant; and finding Some deliciousness At the First contest,
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and in that activity of their passion, they make vowes to binde themselves for ever to this state of delicacies. The onset is fair: but the event is this.
and in that activity of their passion, they make vows to bind themselves for ever to this state of delicacies. The onset is fair: but the event is this.
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but then he considers that all that was not necessary, and therefore he will abate something more and from something to something, at last it will come to just nothing, and the proper effect of this is, indignation and hatred of holy things, an impudent spirit, carelessenesse or despair. Zeal sometimes carries a man into temptation:
but then he considers that all that was not necessary, and Therefore he will abate something more and from something to something, At last it will come to just nothing, and the proper Effect of this is, Indignation and hatred of holy things, an impudent Spirit, carelessness or despair. Zeal sometime carries a man into temptation:
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For we that finde so many excuses to untie all our just obligations, and distinguish our duty into so much finenesse, that it becomes like leaf-gold apt to be gone at every breath;
For we that find so many excuses to untie all our just obligations, and distinguish our duty into so much fineness, that it becomes like leaf-gold apt to be gone At every breath;
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If we do, the event can be nothing but portions of the former evill, scruple and snares, shamefull retreats and new fantastick principles; In all our undertakings we must consider what is our state of life, what our naturall inclinations, what is our society, and what are our dependencies;
If we do, the event can be nothing but portions of the former evil, scruple and snares, shameful retreats and new fantastic principles; In all our undertakings we must Consider what is our state of life, what our natural inclinations, what is our society, and what Are our dependencies;
but if it be in an outward duty, or relative to our neighbours, or in an instance not necessary, it sometimes spoils the action, and alwaies endangers it.
but if it be in an outward duty, or relative to our neighbours, or in an instance not necessary, it sometime spoils the actium, and always endangers it.
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and damning more then they can; NONLATINALPHABET, smoke and lurking fires do corrode and secretly consume: therefore this discourse is lesse necessary.
and damning more then they can;, smoke and lurking fires do corrode and secretly consume: Therefore this discourse is less necessary.
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and the nature of this evill is to be insensible, and the men are farther from a cure because they neither feel their evill, nor perceive their danger.
and the nature of this evil is to be insensible, and the men Are farther from a cure Because they neither feel their evil, nor perceive their danger.
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and to it, I shall only adde what an old spirituall person told a novice in religion, asking him the cause why he so frequently suffered tediousnesse in his religious offices;
and to it, I shall only add what an old spiritual person told a novice in Religion, asking him the cause why he so frequently suffered tediousness in his religious Offices;
But the Jewes tell that Adam having seen the beauties, and tasted the delicacies of Paradise, repented and mourned upon the Indian Mountains for three hundred years together:
But the Jews tell that Adam having seen the beauty's, and tasted the delicacies of Paradise, repented and mourned upon the Indian Mountains for three hundred Years together:
and we who have a great share in the cause of his sorrowes, can by nothing be invited to a persevering, a great, a passionate religion, more then by remembring what he lost,
and we who have a great share in the cause of his sorrows, can by nothing be invited to a persevering, a great, a passionate Religion, more then by remembering what he lost,
and what is laid up for them whose hearts are burning lamps, and are all on fire with Divine love, whose flames are fann'd with the wings of the holy Dove,
and what is laid up for them whose hearts Are burning lamps, and Are all on fire with Divine love, whose flames Are fanned with the wings of the holy Dove,
started by chance, from the discourses of drink, and thought witty by the undiscerning company, and prevail'd infinitely, because it struck their fancy luckily, and maintained the merry meeting;
started by chance, from the discourses of drink, and Thought witty by the undiscerning company, and prevailed infinitely, Because it struck their fancy luckily, and maintained the merry meeting;
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When Seneca describes the spare diet of Epicurus and Metrodorus, he uses this expression; Liberaliora sunt alimenta carceris: sepositos ad capitale supplicium, non tam angustè, qui occisurus est, pascit.
When Senecca describes the spare diet of Epicurus and Metrodorus, he uses this expression; Liberaliora sunt alimenta carceris: sepositos ad capital supplicium, non tam angustè, qui occisurus est, pascit.
so they that mean to cut the throat will think it a vain expence to please it with delicacies, which after the first alteration must be poured upon the ground,
so they that mean to Cut the throat will think it a vain expense to please it with delicacies, which After the First alteration must be poured upon the ground,
And there is also the same proportion of unreasonablenesse, that because men shall die to morrow, and by the sentence and unalterable decree of God, they are now descending to their graves, that therefore they should first destroy their reason,
And there is also the same proportion of unreasonableness, that Because men shall die to morrow, and by the sentence and unalterable Decree of God, they Are now descending to their graves, that Therefore they should First destroy their reason,
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and in the shades below no numbring of healths by the numerall letters of Philenium 's name, no fat Mullets, no Oysters of Luerinus, no Lesbian or Chian Wines, NONLATINALPHABET,
and in the shades below no numbering of healths by the numeral letters of Philenium is name, no fat Mullets, no Oysters of Luerinus, no Lesbian or Chian Wines,,
for the Sun drives hard, and the shadow is long, and the dayes of mourning are at hand, but the number of the dayes of darknesse and the grave cannot be told.
for the Sun drives hard, and the shadow is long, and the days of mourning Are At hand, but the number of the days of darkness and the grave cannot be told.
for all their arts of providence, and witty securities of pleasure were nothing but unmanly prologues to death, fear and folly, sensuality and beastly pleasures. But they are to be excused rather then we.
for all their arts of providence, and witty securities of pleasure were nothing but unmanly prologues to death, Fear and folly, sensuality and beastly pleasures. But they Are to be excused rather then we.
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and know that this time is but a passage to eternity, this body but a servant to the soul, this soul a minister to the Spirit, and the whole man in order to God and to felicity;
and know that this time is but a passage to eternity, this body but a servant to the soul, this soul a minister to the Spirit, and the Whole man in order to God and to felicity;
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and to all the principles of a wise Philophy, whereby we are instructed that we may become wise unto salvation. That I may therefore do some assistances towards the curing the miseries of mankinde,
and to all the principles of a wise Philophy, whereby we Are instructed that we may become wise unto salvation. That I may Therefore do Some assistances towards the curing the misery's of mankind,
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and the hearbs of the field, and of these no good man is destitute, for that share that he can need to fill those appetites and necessities he cannot otherwise avoid:
and the herbs of the field, and of these no good man is destitute, for that share that he can need to fill those appetites and necessities he cannot otherwise avoid:
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much rather shall we finde that we are secured by the securities proper for the more noble creatures, by that providence that disposes all things, by that mercy that gives us all things, which to other creatures are ministred singly;
much rather shall we find that we Are secured by the securities proper for the more noble creatures, by that providence that disposes all things, by that mercy that gives us all things, which to other creatures Are ministered singly;
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by that labour that can procure what we need, by that wisdome that can consider concerning future necessities, by that power that can force it from inferiour creatures,
by that labour that can procure what we need, by that Wisdom that can Consider Concerning future necessities, by that power that can force it from inferior creatures,
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For it is not certain that if we desire to have the wealth of Susa, or garments stain'd with the bloud of the Tyrian fish, that if we desire to feed like Philoxenus, or to have tables loaden like the boards of Vitellius, that we shall never want.
For it is not certain that if we desire to have the wealth of Susa, or garments stained with the blood of the Tyrian Fish, that if we desire to feed like Philoxenus, or to have tables loaded like the boards of Vitellius, that we shall never want.
And therefore it is that plenty and pleasures are not the proper instruments of felicity. Because felicity is not a jewell that can be lock'd in one mans cabinet.
And Therefore it is that plenty and pleasures Are not the proper Instruments of felicity. Because felicity is not a jewel that can be locked in one men cabinet.
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and to all men provision of satisfactions by the same mears and drinks, intended that it should not go beyond that measure of good things which corresponds to those desires which all men naturally have.
and to all men provision of satisfactions by the same mears and drinks, intended that it should not go beyond that measure of good things which corresponds to those Desires which all men naturally have.
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and without variety as the Baptist, but in the same proportion it is also true in every man that can be contented with that which is honestly sufficient.
and without variety as the Baptist, but in the same proportion it is also true in every man that can be contented with that which is honestly sufficient.
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Maximus Tyrius considers concerning the felicity of Diogenes, a poor Synopean, having not so much nobility as to be born in the better parts of Greece; but he saw that he was compel'd by no Tyrant to speak or do ignobly;
Maximus Tyrius considers Concerning the felicity of Diogenes, a poor Synopean, having not so much Nobilt as to be born in the better parts of Greece; but he saw that he was compelled by no Tyrant to speak or do ignobly;
he was not distracted when a rent-day came, and fear'd not when the wise Greeks play'd the fool and fought who should be Lord of that field that lay between Thebes and Athens; he laugh'd to see men scramble for dirty silver, and spend 10000. Attick talents for the getting the revenues of 200 Philippios; he went with his staffe and bag into the camp of the Phoconses, and the souldiers reverene'd his person and despised his poverty,
he was not distracted when a rent-day Come, and feared not when the wise Greeks played the fool and fought who should be Lord of that field that lay between Thebes and Athens; he laughed to see men scramble for dirty silver, and spend 10000. Attic Talents for the getting the revenues of 200 Philippios; he went with his staff and bag into the camp of the Phocensis, and the Soldiers revereneed his person and despised his poverty,
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and the Diadem of Kings, and the Purple of the Emperors, the Mitre of high Priests, and the divining staffe of Soothsayers were things of envie and ambition, the purchase of danger,
and the Diadem of Kings, and the Purple of the Emperor's, the Mitre of high Priests, and the divining staff of Soothsayers were things of envy and ambition, the purchase of danger,
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or as Damocles under the Tyrants sword, Nunc lateri incumbens — mox deinde supinus, Nunc cubat in faciem, nunc recta pectore surgens, Sleeping like a condemned man;
or as Damocles under the Tyrants sword, Nunc lateri incumbens — mox Deinde supinus, Nunc cubat in Face, nunc Recta pectore surgens, Sleeping like a condemned man;
and let there be what pleasure men can dream of in such broken slumbers, yet the fear of waking from this illusion and parting from this phantastick pleasure, is a pain and torment which the imaginary felicity cannot pay for.
and let there be what pleasure men can dream of in such broken slumbers, yet the Fear of waking from this illusion and parting from this fantastic pleasure, is a pain and torment which the imaginary felicity cannot pay for.
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quàm paucissimis autem, Deo proximum, said Socrates. He therefore that hath the fewest desires and the most quiet passions, whose wants are soon provided for,
quàm paucissimis autem, God Proximum, said Socrates. He Therefore that hath the fewest Desires and the most quiet passion, whose Wants Are soon provided for,
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and dresses them with strength and ornament, with easinesse and a full stature, but if you thrust a Jessamine there where she would have had a Daisie grow,
and Dresses them with strength and ornament, with easiness and a full stature, but if you thrust a Jessamine there where she would have had a Daisy grow,
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or bring the tall firre from dwelling in his own countrey, and transport the orange or the almond-tree neer the fringes of the North starre, Nature is displeased,
or bring the tall fir from Dwelling in his own country, and transport the orange or the Almond tree near the fringes of the North star, Nature is displeased,
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but if you thrust and appetite into her which she intended not, she gives you sickly and uneasie banquets, you must struggle with her for every drop of milk she gives beyond her own needs;
but if you thrust and appetite into her which she intended not, she gives you sickly and uneasy banquets, you must struggle with her for every drop of milk she gives beyond her own needs;
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and be attended with all the servants of 127 Provinces, and with all the Princes of Asia. It is like this, that Diogenes went to Corinth in the time of vintage,
and be attended with all the Servants of 127 Provinces, and with all the Princes of Asia. It is like this, that Diogenes went to Corinth in the time of vintage,
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and was pleased in the society of Scholars and learned men, and conversed with the Students of all Asia and Europe. If a man loves privacy, the poor fortune can have that when Princes cannot;
and was pleased in the society of Scholars and learned men, and conversed with the Students of all Asia and Europe. If a man loves privacy, the poor fortune can have that when Princes cannot;
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he intended to represent, that in the shades below and in the state of the grave, the Princes and voluptuous have a being different from their present plenty,
he intended to represent, that in the shades below and in the state of the grave, the Princes and voluptuous have a being different from their present plenty,
The result is this, that Tiresias told the Ghost of Menippus enquiring what state of life was nearest to felicity, NONLATINALPHABET, The private life, that which is freest from tumult and vanity, noise and luxury, businesse and ambition, nearest to nature and a just entertainment to our necessities;
The result is this, that Tiresias told the Ghost of Menippus inquiring what state of life was nearest to felicity,, The private life, that which is Freest from tumult and vanity, noise and luxury, business and ambition, nearest to nature and a just entertainment to our necessities;
enjoy the present temperately, and you cannot choose but be pleased to see that you have so little share in the follies and miscries of the intemperate world.
enjoy the present temperately, and you cannot choose but be pleased to see that you have so little share in the follies and miscries of the intemperate world.
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and the voluptuous man hath the least of pleasure; and upon this proposition, the consideration is more materiall and more immediately reducible to practise,
and the voluptuous man hath the least of pleasure; and upon this proposition, the consideration is more material and more immediately reducible to practise,
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because in eating and drinking men please themselves so much, and have the necessities of Nature to usher in the inordination of gluttony and drunkennesse,
Because in eating and drinking men please themselves so much, and have the necessities of Nature to usher in the inordination of gluttony and Drunkenness,
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but while I passe from the trouble of hunger to the quietnesse of satisfaction, in the very passage I am insnared by the cords of my own concupiscence;
but while I pass from the trouble of hunger to the quietness of satisfaction, in the very passage I am Ensnared by the cords of my own concupiscence;
and sometimes endeavours to be the principall, and I do that for pleasures sake which I would only do for health; and yet they have distinct measures whereby they can be separated,
and sometime endeavours to be the principal, and I do that for pleasures sake which I would only do for health; and yet they have distinct measures whereby they can be separated,
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In the mean time, if we remember that the Epicures design is pleasure principally, we may the better reprove his folly by considering that intemperance is a a plain destruction to all that which can give reall and true pleasure.
In the mean time, if we Remember that the Epicureans Design is pleasure principally, we may the better reprove his folly by considering that intemperance is a a plain destruction to all that which can give real and true pleasure.
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1. It is an enemy to health, without which it is impossible to feel anything of corporall pleasure. 2. A constant full table hath in it lesse pleasure then the temperate provisions of the Hermite,
1. It is an enemy to health, without which it is impossible to feel anything of corporal pleasure. 2. A constant full table hath in it less pleasure then the temperate provisions of the Hermit,
for what content can a full table administer to a man in a feaver? and he that hath a sickly stomach admires at his happinesse that can feast with cheese and garlick, unctious breuuages and the low tasted spinage: Health is the opportunity of wisdome, the fairest scene of Religion, the advantages of the glorifications of God, the charitable ministeries to men;
for what content can a full table administer to a man in a fever? and he that hath a sickly stomach admires At his happiness that can feast with cheese and garlic, unctious breuuages and the low tasted spinage: Health is the opportunity of Wisdom, the Fairest scene of Religion, the advantages of the glorifications of God, the charitable ministeries to men;
as the man that rises from his bed of sorrowes, and considers what an excellent difference he feels from the groans and intolerable accents of yesterday.
as the man that rises from his Bed of sorrows, and considers what an excellent difference he feels from the groans and intolerable accents of yesterday.
The old gluttons among the Romans, Heliogabalus, Tigellius, Crispus, Montanus, notae { que } per oppida buccae, famous Epicures, mingled their meats with vomitings;
The old gluttons among the Roman, Heliogabalus, Tigellius, Crispus, Montanus, Notes { que } per Towns buccae, famous Epicureans, mingled their Meats with vomitings;
so did Vitellius, and enter'd into their baths to digest their Phesants, that they might speedily return to the Mullet and the Eeles of Syene, and then they went home and drew their breath short till the morning,
so did Vitellius, and entered into their baths to digest their Pheasants, that they might speedily return to the Mullet and the Eels of Syene, and then they went home and drew their breath short till the morning,
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or else they are condemned to a Lethargie if their constitutions be dull, and if active, it may be they are wilde with watching. Plurimus hinc aeger moritur vigilando:
or Else they Are condemned to a Lethargy if their constitutions be dull, and if active, it may be they Are wild with watching. Plurimus hinc aeger moritur vigilando:
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and at last dye with torment. Menander was too soft in his expression, NONLATINALPHABET; that it is indeed a death, but gluttony is a pleasant death, NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET.
and At last die with torment. Menander was too soft in his expression,; that it is indeed a death, but gluttony is a pleasant death,,.
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These men are for the present living sinners and walking rottennesse, and hereafter will be dying penitents and perfumed carcasses, and their whole felicity is lost in the confusions of their unnaturall disorder.
These men Are for the present living Sinners and walking rottenness, and hereafter will be dying penitents and perfumed carcases, and their Whole felicity is lost in the confusions of their unnatural disorder.
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When Cyrus had espyed Astyages and his fellowes coming drunk from a banquet loaden with variety of follies and filthinesse, their legs failing them, their eyes red and staring, cousened, with a moist cloud,
When Cyrus had espied Astyages and his Fellows coming drunk from a banquet loaded with variety of follies and filthiness, their legs failing them, their eyes read and staring, cozened, with a moist cloud,
or to suffer a violent headach, or to lay up heaps big enough for an English Surfeit. Creon in the Tragedy said well, NONLATINALPHABET, NONLATINALPHABET,
or to suffer a violent headache, or to lay up heaps big enough for an English Surfeit. Creon in the Tragedy said well,,,
and in the midst of his loud laughter, the gripes of the belly and the feavers of the brain, Pallor & genae pendulae, oculorum ulcera, tremulae manus, furiales somm, inquies nocturna, as Pliny reckons them, palenesse and hanging cheeks, ulcers of the eyes and trembling hands, dead or distracted sleeps, these speak aloud, that to day you eat and drink, that to morrow you may dye, and dye for ever.
and in the midst of his loud laughter, the gripes of the belly and the fevers of the brain, Pallor & genae pendulae, oculorum ulcera, tremulae manus, furiales Some, Inquiries nocturna, as pliny reckons them, paleness and hanging cheeks, ulcers of the eyes and trembling hands, dead or distracted sleeps, these speak aloud, that to day you eat and drink, that to morrow you may die, and die for ever.
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because by a spare and severe diet, he had within him no tumult of disorderly humours, no factions in his bloud, no loads of moisture prepared for charnell houses, or the sickly hospitals;
Because by a spare and severe diet, he had within him no tumult of disorderly humours, no factions in his blood, no loads of moisture prepared for charnel houses, or the sickly hospitals;
he had enough for health and study, Philosophy and Religion, for the temples and the Academy, but no superfluities to be spent in groans and sickly nights: And all the world of gluttons is hugely convinced of the excellency of temperance in order to our temporall felicity and health,
he had enough for health and study, Philosophy and Religion, for the Temples and the Academy, but no superfluities to be spent in groans and sickly nights: And all the world of gluttons is hugely convinced of the excellency of temperance in order to our temporal felicity and health,
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and then lost their health, they were forc'd to run to temperance and abstinence for their cure, Vilis enim tenuis { que } mensa (ut loquuntur pueri) sanitatis mater est, Then, a thin diet and a humbled body, fasting and emptinesse,
and then lost their health, they were forced to run to temperance and abstinence for their cure, Vilis enim tenuis { que } mensa (ut loquuntur pueri) sanitatis mater est, Then, a thin diet and a humbled body, fasting and emptiness,
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but when they are well, if they return to their full tables and oppressing meals, their sicknesse was but like Vitellius vomiting, that they might eat again;
but when they Are well, if they return to their full tables and oppressing meals, their sickness was but like Vitellius vomiting, that they might eat again;
but so they may entail a fit of sicknesse upon every full moon, till both their virtue and themselves decrease into the corruptions and rottennesse of the grave.
but so they may entail a fit of sickness upon every full moon, till both their virtue and themselves decrease into the corruptions and rottenness of the grave.
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But if they delight in sharp feavers and horrid potions, in sowre palats and heaps of that which must be carryed forth, they may reckon their wealthy pleasures to be very great and many,
But if they delight in sharp fevers and horrid potions, in sour palates and heaps of that which must be carried forth, they may reckon their wealthy pleasures to be very great and many,
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if they will but tell them one by one with their sicknesses and the multitude of those evils they shall certainly feel before they have thrown their sorrowes forth.
if they will but tell them one by one with their Sicknesses and the multitude of those evils they shall Certainly feel before they have thrown their sorrows forth.
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Strange therefore it is that for the stomach which is scarce a span long, there should be provided so many furnaces and ovens, huge fires and an army of cooks, cellars swimming with wine, and granaries sweating with corn;
Strange Therefore it is that for the stomach which is scarce a span long, there should be provided so many furnaces and ovens, huge fires and an army of Cooks, cellars swimming with wine, and granaries sweating with corn;
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but when they feasted themselves, they had many vessels fill'd with Campanian wine, turtles of Liguria, Sicilian beeves, and wheat from Egypt, wilde boars from Illyrium, and Grecian sheep, variety,
but when they feasted themselves, they had many vessels filled with Campanian wine, Turtle of Liguria, Sicilian beeves, and wheat from Egypt, wild boars from Illyrium, and Grecian sheep, variety,
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but very many have repented that they sate so long, till their bellies swelled, and their health, and their vertue, and their God is departed from them.
but very many have repented that they sat so long, till their bellies swelled, and their health, and their virtue, and their God is departed from them.
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and men are infinitely mistaken when they despise the poor mans Table, and wonder how he can endure that life that is maintain'd without the excise of pleasure, and that he can suffer his days labour,
and men Are infinitely mistaken when they despise the poor men Table, and wonder how he can endure that life that is maintained without the excise of pleasure, and that he can suffer his days labour,
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Non est voluptas aqua & polenta, (said a Philosopher) sed summa voluptas est •posse ex his capere voluptatem, It is an excellent pleasure to be able to take pleasure in worts and water, in bread and onions;
Non est voluptas aqua & polenta, (said a Philosopher) said summa voluptas est •posse ex his capere voluptatem, It is an excellent pleasure to be able to take pleasure in words and water, in bred and onions;
for then a man can never want pleasure when it is so ready for him, that nature hath spread it over all its provisions. Fortune and Art gives delicacies; Nature gives meat and drink;
for then a man can never want pleasure when it is so ready for him, that nature hath spread it over all its provisions. Fortune and Art gives delicacies; Nature gives meat and drink;
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and what nature gives, fortune cannot take away, but every change can take away what onely is given by the bounty of a full fortune; and if in satisfaction and freedome from care,
and what nature gives, fortune cannot take away, but every change can take away what only is given by the bounty of a full fortune; and if in satisfaction and freedom from care,
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and security and proportions to our own naturall appetite, there can be pleasure, then we may know to value the sober and naturall Tables of the vertuous and wise,
and security and proportions to our own natural appetite, there can be pleasure, then we may know to valve the Sobrium and natural Tables of the virtuous and wise,
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No man felt a greater pleasure in a goblet of wine, then Lysimachus when he fought against the Getae; and himselfe and his whole Army were compell'd by thirst to yeeld themselves to bondage;
No man felt a greater pleasure in a goblet of wine, then Lysimachus when he fought against the Getae; and himself and his Whole Army were compelled by thirst to yield themselves to bondage;
for in this case he shall find that which enters into him shall defile him more then he can be cleansed by those vain prayers that come from his tongue, and not from his heart.
for in this case he shall find that which enters into him shall defile him more then he can be cleansed by those vain Prayers that come from his tongue, and not from his heart.
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by faring deliciously every day men become senselesse of the evills of mankind, inapprehensive of the troubles of their Brethren, unconcerned in the changes of the world,
by faring deliciously every day men become senseless of the evils of mankind, inapprehensive of the Troubles of their Brothers, unconcerned in the changes of the world,
but from the delicious beds and banquets of the effeminate and rich feeders. For to maintain plenty and luxury sometimes wars are necessary, and oppressions and violence:
but from the delicious Beds and banquets of the effeminate and rich feeders. For to maintain plenty and luxury sometime wars Are necessary, and oppressions and violence:
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but no Land-lord did ever grinde the face of his Tenants, no Prince ever suck'd bloud from his subjects for the maintenance of a sober and a moderate proportion of good things.
but no Landlord did ever grind the face of his Tenants, no Prince ever sucked blood from his subject's for the maintenance of a Sobrium and a moderate proportion of good things.
And this was intimated by S. James, Doe not rich men oppresse you, and draw you before the Judgment seat? For all men are passionate to live according to that state in which they were born,
And this was intimated by S. James, Do not rich men oppress you, and draw you before the Judgement seat? For all men Are passionate to live according to that state in which they were born,
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who live not to God, but to their belly, not to sober counsels, but to an intemperate table, have framed to themselves a manner of living which oftentimes cannot be maintain'd,
who live not to God, but to their belly, not to Sobrium Counsels, but to an intemperate table, have framed to themselves a manner of living which oftentimes cannot be maintained,
but by injustice and violence, which coming from a man whose passions are made big with sensuality and an habituall folly, by pride and forgetfulnesse of the condition and miseries of mankind, are alwayes unreasonable, and sometimes intolerable. — regustatum digito terebrare salinum Contentus perages, si vivere cum Jove tendis.
but by injustice and violence, which coming from a man whose passion Are made big with sensuality and an habitual folly, by pride and forgetfulness of the condition and misery's of mankind, Are always unreasonable, and sometime intolerable. — regustatum digito terebrare salinum Contentus perages, si vivere cum Jove tends.
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Formidable is the state of an intemperate man, whose sin begins with sensuality, and grows up in folly and weak discourses, and is fed by violence and applauded by fooles and parasites, full bellies, and empty heads, servants and flatterers, whose hands are full of flesh and blood, and their hearts empty of pity and naturall compassion; where religion cannot inhabit,
Formidable is the state of an intemperate man, whose since begins with sensuality, and grows up in folly and weak discourses, and is fed by violence and applauded by Fools and Parasites, full bellies, and empty Heads, Servants and Flatterers, whose hands Are full of Flesh and blood, and their hearts empty of pity and natural compassion; where Religion cannot inhabit,
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nay worse, NONLATINALPHABET, they are dead all but their throat and belly, so Aristophanes hath fitted them with a character, carkasses above halfe way; Plotinus descends one step lower yet;
nay Worse,, they Are dead all but their throat and belly, so Aristophanes hath fitted them with a character, carcases above half Way; Plotinus descends one step lower yet;
affirming such persons, NONLATINALPHABET, they are made trees, whose whole imployment and life is nothing but to feed and suck juices from the bowels of their Nurse and Mother;
affirming such Persons,, they Are made trees, whose Whole employment and life is nothing but to feed and suck juices from the bowels of their Nurse and Mother;
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but it signifies nothing but trouble and disturbance. A full meal is like Sisera's banquet; at the end of which there is a nail struck into a mans head:
but it signifies nothing but trouble and disturbance. A full meal is like Sisera's banquet; At the end of which there is a nail struck into a men head:
And therefore the Navis Agrigentina, the madnesse of the young fellows of Agrigentum, who being drunk, fancyed themselves in a storm, and the house the ship;
And Therefore the Navis Agrigentina, the madness of the young Fellows of Agrigentum, who being drunk, fancied themselves in a storm, and the house the ship;
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The senses languish, the spark of Divinity that dwels within is quenched, and the mind snorts, dead with sleep and fulnesse in the fouler regions of the belly.
The Senses languish, the spark of Divinity that dwells within is quenched, and the mind snorts, dead with sleep and fullness in the Fowler regions of the belly.
NONLATINALPHABET, a cloud of folly and distraction darkens the soul, and makes it crasse and materiall, polluted and heavy, clogg'd and loaden like the body:
, a cloud of folly and distraction darkens the soul, and makes it crasse and material, polluted and heavy, clogged and loaded like the body:
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NONLATINALPHABET, And there cannot be any thing said worse, reason turnes into folly, wine and flesh into a knot of clouds, the soul it self into a body,
, And there cannot be any thing said Worse, reason turns into folly, wine and Flesh into a knot of Clouds, the soul it self into a body,
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they are dull of hearing, slow in apprehension, and to action they are as unable as the hands of a childe, who too hastily hath broken the inclosures of his first dwelling.
they Are dull of hearing, slow in apprehension, and to actium they Are as unable as the hands of a child, who too hastily hath broken the enclosures of his First Dwelling.
But temperance is reasons girdle, and passions bridle, NONLATINALPHABET, so Homer in Stobaeus, that's NONLATINALPHABET, prudence is safe, while the man is temperate,
But temperance is Reasons girdle, and passion bridle,, so Homer in Stobaeus, that's, prudence is safe, while the man is temperate,
and therefore NONLATINALPHABET is opposed NONLATINALPHABET, a temperate man is no fool, for temperance is the NONLATINALPHABET, such as Plato appointed to night-walkers, a prison to restraine their inordinations;
and Therefore is opposed, a temperate man is no fool, for temperance is the, such as Plato appointed to night-walkers, a prison to restrain their inordinations;
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NONLATINALPHABET, so Socrates; NONLATINALPHABET, so Plato; NONLATINALPHABET, so Iämblicus, It is the strength of the soule, the foundation of vertue, the ornament of all good things,
, so Socrates;, so Plato;, so Iämblicus, It is the strength of the soul, the Foundation of virtue, the ornament of all good things,
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just as children doe their danger by winking hard, and not looking on. NONLATINALPHABET, To drink sweet drinks and hot, to quaffe great draughts, and to eat greedily;
just as children do their danger by winking hard, and not looking on., To drink sweet drinks and hight, to quaff great draughts, and to eat greedily;
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And now that I have told you the foulnesse of the Epicures feasts and principles, it will be fit that I describe the measures of our eating and drinking, that the needs of nature may neither become the cover to an intemperate dish,
And now that I have told you the foulness of the Epicureans feasts and principles, it will be fit that I describe the measures of our eating and drinking, that the needs of nature may neither become the cover to an intemperate dish,
and he that does not leave some reserves for temperance, gives all that he can to nature, and nothing at all to grace; For God hath given a latitude in desires and degrees of appetite;
and he that does not leave Some reserves for temperance, gives all that he can to nature, and nothing At all to grace; For God hath given a latitude in Desires and Degrees of appetite;
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It is necessary to some men to have garments made of the Calabrian fleece stain'd with the blood of the murex, and to get money to buy pearls round and orient;
It is necessary to Some men to have garments made of the Calabrian fleece stained with the blood of the murex, and to get money to buy Pearls round and orient;
and a disease, that even then when by all laws witches and inchanters, murderers and manstealers are chastised and restrain'd with the iron hands of death,
and a disease, that even then when by all laws Witches and enchanters, murderers and manstealers Are chastised and restrained with the iron hands of death,
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Aretinas mentes, so Antidamus calls them, men framed in the furnaces of Etruria, Aretine spirits, beginning and ending in flesh and filthynesse; dirt and clay all over.
Aretinas mentes, so Antidamus calls them, men framed in the furnaces of Etruria, Aretine spirits, beginning and ending in Flesh and filthiness; dirt and clay all over.
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and neither can a man (unlesse he be diseased in body or in spirit, in affection or in habit) eat more of naturall and simple food then to the satisfactions of his naturall necessities.
and neither can a man (unless he be diseased in body or in Spirit, in affection or in habit) eat more of natural and simple food then to the satisfactions of his natural necessities.
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though they can talk still or transact the affaires of the world, yet if they be not fitted for the things of the Spirit, they are too full of flesh or wine,
though they can talk still or transact the affairs of the world, yet if they be not fitted for the things of the Spirit, they Are too full of Flesh or wine,
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and puts out the eye of reason, and then tell them mors in ollâ, that death is in the pot, and folly in the chalice, that those smels are fumes of brimstone,
and puts out the eye of reason, and then tell them mors in ollâ, that death is in the pot, and folly in the chalice, that those smells Are fumes of brimstone,
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and their colour pale, and their hands trembling, and their feet tormented: (Mullorum leporúm { que } & suminis exitus hic est, Sulphureús { que } color carnificésque pedes.
and their colour pale, and their hands trembling, and their feet tormented: (Mullorum leporúm { que } & suminis exitus hic est, Sulphureús { que } colour carnificésque pedes.
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and folly:) yet under the dominion of the pleasures of sensuality, men are so stript of the use of reason, that they are not onely uselesse in wise counsels and assistances,
and folly:) yet under the dominion of the pleasures of sensuality, men Are so stripped of the use of reason, that they Are not only useless in wise Counsels and assistances,
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so neither will the pulse and the leeks, Lavinian sausages, and the Cisalpine tucets or gobbets of condited buls •esh minister such delicate spirits to the thinking man; but his notion will be flat as the noyse of the Arcadian porter,
so neither will the pulse and the leeks, Lavinian sausages, and the Cisalpine tucets or gobbets of condited Bulls •esh minister such delicate spirits to the thinking man; but his notion will be flat as the noise of the Arcadian porter,
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and so long as the just end is fairly designed, and aptly ministred to, there ought to be no scruple concerning the quantity or quality of the provision:
and so long as the just end is fairly designed, and aptly ministered to, there ought to be no scruple Concerning the quantity or quality of the provision:
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and he that would stint a Swain by the commons of a Student, and give Philot as the Candian, the leavings of Pluto, does but ill serve the ends of temperance,
and he that would stint a Swain by the commons of a Student, and give Philot as the Canaan, the leavings of Pluto, does but ill serve the ends of temperance,
as naturally tending to murmur and despair, wear inesse of Religion, and hatred of God, timorousnesse and jealousies, fantastick images of things and superstition;
as naturally tending to murmur and despair, wear inesse of Religion, and hatred of God, timorousness and jealousies, fantastic Images of things and Superstition;
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and therefore as it is necessary to restrain the feavers of anger, so also to warm the freezings and dulnesse of melancholy by prudent and temperate, but proper and apportion'd diets;
and Therefore as it is necessary to restrain the fevers of anger, so also to warm the freezings and dulness of melancholy by prudent and temperate, but proper and apportioned diets;
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and if some meats and drinks make men lustfull, or sleepy, or dull, or lazy, or spritely, or merry, so far as meats and drinks can minister to the passion,
and if Some Meats and drinks make men lustful, or sleepy, or dull, or lazy, or spritely, or merry, so Far as Meats and drinks can minister to the passion,
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5. Even when a man hath no necessity upon him, no pungent sorrow, or naturall or artificiall necessity, it is lawfull in some cases of eating and drinking to receive pleasure and intend it.
5. Even when a man hath no necessity upon him, no pungent sorrow, or natural or artificial necessity, it is lawful in Some cases of eating and drinking to receive pleasure and intend it.
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For some constitutions, and some mens customes, and some mens educations, and necessities, and weaknesses are such, that their appetite is to be invited,
For Some constitutions, and Some men's customs, and Some men's educations, and necessities, and Weaknesses Are such, that their appetite is to be invited,
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For so as the more pleasant may better serve for health, and directly to refreshment, so collaterally to Religion: Alwayes provided, that it be in its degree moderate,
For so as the more pleasant may better serve for health, and directly to refreshment, so collaterally to Religion: Always provided, that it be in its degree moderate,
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and indeed, if we consider it rightly, great eating and drinking is not the greatest pleasure of the taste, but of the touch; and Philoxenus might feel the unctious juyce slide softly down his throat,
and indeed, if we Consider it rightly, great eating and drinking is not the greatest pleasure of the taste, but of the touch; and Philoxenus might feel the unctious juice slide softly down his throat,
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and we see that they who mean to feast exactly, or delight the palate, do libare or pitissare, take up little proportions and spread them upon the tongue or palate;
and we see that they who mean to feast exactly, or delight the palate, do libare or pitissare, take up little proportions and spread them upon the tongue or palate;
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Doe not run to it beforehand, nor chew the chud when the meal is done; delight not in the fancies, and expectations, and remembrances of a pleasant meal;
Do not run to it beforehand, nor chew the chud when the meal is done; delight not in the fancies, and Expectations, and remembrances of a pleasant meal;
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and if we swallow our pleasures without returning the honour and the acknowledegment to God that gave them, we may largè bibere jumentorum modo, drink draughts as large as an Oxe,
and if we swallow our pleasures without returning the honour and the acknowledegment to God that gave them, we may largè bibere jumentorum modo, drink draughts as large as an Ox,
But if our festivall dayes like the Gentile sacrifices end in drunkennesse [ NONLATINALPHABET ] and our joyes in Religion passe into sensuality and beastly crimes, we change the Holy-day into a day of Death,
But if our festival days like the Gentile Sacrifices end in Drunkenness [ ] and our Joys in Religion pass into sensuality and beastly crimes, we change the Holiday into a day of Death,
NONLATINALPHABET. He that greedily puts his hand to a delicious table, shall weep bitterly when he suffers the convulsions and violence by the divided interests of such contrary juices:
. He that greedily puts his hand to a delicious table, shall weep bitterly when he suffers the convulsions and violence by the divided interests of such contrary juices:
and diseases, and dishonor, with an appetite which no reason can restrain. We expect our servants should not dare to touch what we have forbidden to them;
and diseases, and dishonour, with an appetite which no reason can restrain. We expect our Servants should not Dare to touch what we have forbidden to them;
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we are watchfull that our children should not swallow poysons, and filthinesse, and unwholesome nourishment; we take care that they should be well manner'd and civil and of fair demeanour;
we Are watchful that our children should not swallow poisons, and filthiness, and unwholesome nourishment; we take care that they should be well mannered and civil and of fair demeanour;
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when a merry meeting, or a looser feast calls upon the man to act a scene of folly and madnesse, and healthlesnesse and dishonour. We doe to God what we severely punish in our servants;
when a merry meeting, or a looser feast calls upon the man to act a scene of folly and madness, and healthlesnesse and dishonour. We do to God what we severely Punish in our Servants;
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and when he is high in drinke or fancy, proud as a Grecian Orator in the midst of his popular noyses, at the same time he shall talk such dirty language, such mean low things,
and when he is high in drink or fancy, proud as a Grecian Orator in the midst of his popular noises, At the same time he shall talk such dirty language, such mean low things,
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Doe not the laws of all wise Nations marke the drunkard for a foole, with the meanest and most scornfull punishment? and is there any thing in the world so foolish as a man that is drunk? But good God! what an intolerable sorrow hath seifed upon great portions of Mankind, that this folly and madnesse should possesse the greatest spirits,
Do not the laws of all wise nations mark the drunkard for a fool, with the Meanest and most scornful punishment? and is there any thing in the world so foolish as a man that is drunk? But good God! what an intolerable sorrow hath seifed upon great portions of Mankind, that this folly and madness should possess the greatest spirits,
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and the wittyest men, the best company, the most sensible of the word honour, and the most jealous of loosing the shadow, and the most carelesse of the thing? Is it not a horrid thing, that a wise,
and the Wittiest men, the best company, the most sensible of the word honour, and the most jealous of losing the shadow, and the most careless of the thing? Is it not a horrid thing, that a wise,
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or a crafty, a learned, or a noble person should dishonour himselfe as a foole, destroy his body as a murtherer, lessen his estate as a prodigall, disgrace every good cause that he can pretend to by his relation,
or a crafty, a learned, or a noble person should dishonour himself as a fool, destroy his body as a murderer, lessen his estate as a prodigal, disgrace every good cause that he can pretend to by his Relation,
and become an appellative of scorne, a scene of laughter or derision, and all, for the reward of forgetfulnesse and madnesse? for there are in immoderate drinking no other pleasures.
and become an appellative of scorn, a scene of laughter or derision, and all, for the reward of forgetfulness and madness? for there Are in immoderate drinking no other pleasures.
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or start from their duty to their Prince, and will suffer themselves to be cut in pieces rather then deserve the name of a Traitor or perjur'd? and yet these very men to avoyd the hated name of Glutton or Drunkard, and to preserve their Temperance, shall not deny themselves one luscious morsell,
or start from their duty to their Prince, and will suffer themselves to be Cut in Pieces rather then deserve the name of a Traitor or perjured? and yet these very men to avoid the hated name of Glutton or Drunkard, and to preserve their Temperance, shall not deny themselves one luscious morsel,
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Me thinks it were but reason, that if to give life to uphold a cause be not too much, they should not think too much to be hungry and suffer thirst for the reputation of that cause;
Me thinks it were but reason, that if to give life to uphold a cause be not too much, they should not think too much to be hungry and suffer thirst for the reputation of that cause;
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yet when men are not moved by what is sensible and materiall, by that which smarts and shames presently, they are beyond the cure of Religion, and the hopes of Reason;
yet when men Are not moved by what is sensible and material, by that which smarts and shames presently, they Are beyond the cure of Religion, and the hope's of Reason;
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and therefore they must lie in hell like sheep, death gnawing upon them, and the righteous shall have domination over them in the morning of the resurrection.
and Therefore they must lie in hell like sheep, death gnawing upon them, and the righteous shall have domination over them in the morning of the resurrection.
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But he that despises even lawfull pleasures, NONLATINALPHABET, shall not onely sit and feast with God, but reign together with him, and partake of his glorious Kingdome.
But he that despises even lawful pleasures,, shall not only fit and feast with God, but Reign together with him, and partake of his glorious Kingdom.
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THe first blessing God gave to man was society, and that society was a Marriage, and that Marriage was confederate by God himself, and hallowed by a blessing:
THe First blessing God gave to man was society, and that society was a Marriage, and that Marriage was confederate by God himself, and hallowed by a blessing:
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but by a superadded forwardnesse (God himself inspiring the desire) the world was most desirous of children, impatient of barrennesse, accounting single life a curse,
but by a superadded forwardness (God himself inspiring the desire) the world was most desirous of children, impatient of Barrenness, accounting single life a curse,
This was the consequent of the first blessing, Increase and multiply. The next blessing was the promise of the Messias, and that also increased in men and women a wonderfull desire of marriage:
This was the consequent of the First blessing, Increase and multiply. The next blessing was the promise of the Messias, and that also increased in men and women a wonderful desire of marriage:
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for as soon as God had chosen the family of Abraham to be the blessed line, from whence the worlds Redeemer should descend according to the flesh, every of his daughters hoped to have the honour to be his Mother,
for as soon as God had chosen the family of Abraham to be the blessed line, from whence the world's Redeemer should descend according to the Flesh, every of his daughters hoped to have the honour to be his Mother,
and the Disciples were to suffer persecution, and to be of an unsetled dwelling, and the Nation of the Jews, in the bosome and society of which the Church especially did dwell, were to be scattered and broken all in pieces with fierce calamities,
and the Disciples were to suffer persecution, and to be of an unsettled Dwelling, and the nation of the jews, in the bosom and society of which the Church especially did dwell, were to be scattered and broken all in Pieces with fierce calamities,
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it pleased God in this new creation to inspire into the hearts of his servants a disposition and strong desires to live a single life, left the state of marriage should in that conjunction of things become an accidentall impediment to the dissemination of the Gospell, which cal'd men from a confinement in their domestick charges to travell,
it pleased God in this new creation to inspire into the hearts of his Servants a disposition and strong Desires to live a single life, left the state of marriage should in that conjunction of things become an accidental impediment to the dissemination of the Gospel, which called men from a confinement in their domestic charges to travel,
upon this necessity the Apostles and Apostolicall men published Doctrines, declaring the advantages of single life, not by any commandement of the Lord,
upon this necessity the Apostles and Apostolical men published Doctrines, declaring the advantages of single life, not by any Commandment of the Lord,
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but by the spirit of prudence, NONLATINALPHABET, for the present and then incumbent necessities, and in order to the advantages which did accrew to the publick ministeries and private piety.
but by the Spirit of prudence,, for the present and then incumbent necessities, and in order to the advantages which did accrue to the public ministeries and private piety.
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for the advantages and the ministery of the Gospell, non ad vitae bonae meritum (as St. Austin in the like case) not that it is a better service of God in it self,
for the advantages and the Ministry of the Gospel, non ad vitae bonae Merit (as Saint Austin in the like case) not that it is a better service of God in it self,
because the unmarryed person does NONLATINALPHABET, is apt to spirituall and Ecclesiasticall imployments: first NONLATINALPHABET and then NONLATINALPHABET, holy in his own person, and then sanctified to publick ministeries;
Because the unmarried person does, is apt to spiritual and Ecclesiastical employments: First and then, holy in his own person, and then sanctified to public ministeries;
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St. Thecla being converted by St. Paul grew so in love with virginity, that she leap'd back from the marriage of Tamyris where she was lately ingaged.
Saint Thecla being converted by Saint Paul grew so in love with virginity, that she leaped back from the marriage of Tamyris where she was lately engaged.
St. Iphigenia denyed to marry King Hirtacus, and it is said to be done by the advice of St. Matthew. And Susanna the Niece of Diocletian refus'd the love of Maximianus the Emperour;
Saint Iphigenia denied to marry King Hirtacus, and it is said to be done by the Advice of Saint Matthew. And Susanna the Niece of Diocletian refused the love of Maximianus the Emperor;
For although single life hath in it privacy and simplicity of affaires, such solitarinesse and sorrow, such leasure and unactive circumstances of living, that there are more spaces for religion if men would use them to these purposes;
For although single life hath in it privacy and simplicity of affairs, such solitariness and sorrow, such leisure and unactive Circumstances of living, that there Are more spaces for Religion if men would use them to these Purposes;
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and because it may have in it much religion and prayers, and must have in it a perfect mortification of our strongest appetites, is therefore a state of great excellency;
and Because it may have in it much Religion and Prayers, and must have in it a perfect mortification of our Strongest appetites, is Therefore a state of great excellency;
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marriage was in the world before sin, and is in all ages of the world the greatest and most effective antidote against sin, in which all the world had perished if God had not made a remedy;
marriage was in the world before since, and is in all ages of the world the greatest and most effective antidote against since, in which all the world had perished if God had not made a remedy;
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In two vertues celibate or single life may have the advantage of degrees ordinarily and commonly, that is, in chastity and devotion: but as in some persons this may fail,
In two Virtues celibate or single life may have the advantage of Degrees ordinarily and commonly, that is, in chastity and devotion: but as in Some Persons this may fail,
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NONLATINALPHABET NONLATINALPHABET. Single life makes men in one instance to be like Angels, but marriage in very many things makes the chast pair to be like to Christ.
. Single life makes men in one instance to be like Angels, but marriage in very many things makes the chaste pair to be like to christ.
and lodges her nigh his own heart, provides for all her necessities, relieves her sorrowes, determines her doubts, guides her wandrings, he is become her head,
and lodges her High his own heart, provides for all her necessities, relieves her sorrows, determines her doubts, guides her wanderings, he is become her head,
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and then he marryed the Church of the Gentiles, and by her as by a second venter had a more numerous issue, at { que } una domus est omnium filiorum ejus, all the children dwell in the same house,
and then he married the Church of the Gentiles, and by her as by a second venture had a more numerous issue, At { que } una domus est omnium Filiorum His, all the children dwell in the same house,
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Here is the eternall conjunction, the indissoluble knot, the exceeding love of Christ, the obedience of the Spouse, the communicating of goods, the uniting of interests, the fruit of marriage, a celestiall generation, a new creature;
Here is the Eternal conjunction, the indissoluble knot, the exceeding love of christ, the Obedience of the Spouse, the communicating of goods, the uniting of interests, the fruit of marriage, a celestial generation, a new creature;
so that marriage is divine in its institution, sacred in its union, holy in the mystery, sacramentall in its signification, honourable in its appellative, religious in its imployments:
so that marriage is divine in its Institution, sacred in its Union, holy in the mystery, sacramental in its signification, honourable in its appellative, religious in its employments:
but because it is to effect much of that which it signifies, it concerns all that enter into those golden fetters to see that Christ and his Church be in at every of its periods,
but Because it is to Effect much of that which it signifies, it concerns all that enter into those golden fetters to see that christ and his Church be in At every of its periods,
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1. I shall propound the duty as it generally relates to Man and Wife in conjunction. 2. The duty and power of the Man. 3. The rights and priviledges and the duty of the Wife.
1. I shall propound the duty as it generally relates to Man and Wife in conjunction. 2. The duty and power of the Man. 3. The rights and privileges and the duty of the Wife.
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The Stags in the Greek Epigram, whose knees were clog'd with frozen snow upon the mountains, came down to the brooks of the vallies, NONLATINALPHABET, hoping to thaw their joynts with the waters of the stream;
The Stags in the Greek Epigram, whose knees were clogged with frozen snow upon the Mountains, Come down to the brooks of the valleys,, hoping to thaw their Joints with the waters of the stream;
It is the unhappy chance of many men, finding many inconveniences upon the mountains of single life, they descend into the vallies of marriage to refresh their troubles,
It is the unhappy chance of many men, finding many inconveniences upon the Mountains of single life, they descend into the valleys of marriage to refresh their Troubles,
so do men and women change their liberty for a rich fortune (like Eriphyle the Argive, NONLATINALPHABET, she prefer'd gold before a good man) and shew themselves to be lesse then money by overvaluing that to all the content and wise felicity of their lives:
so do men and women change their liberty for a rich fortune (like Eriphyle the Argive,, she preferred gold before a good man) and show themselves to be less then money by overvaluing that to all the content and wise felicity of their lives:
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NONLATINALPHABET NONLATINALPHABET. And they can love no longer but untill the next ague comes, and they are fond of each other but at the chance of fancy,
. And they can love no longer but until the next ague comes, and they Are found of each other but At the chance of fancy,
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and makes the contract, and joyn'd the hands; for this is commonly the effect of the former, according to the Greek proverb, NONLATINALPHABET, NONLATINALPHABET.
and makes the contract, and joined the hands; for this is commonly the Effect of the former, according to the Greek proverb,,.
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they offer in their maritall sacrifices nothing but the thigh and that which the Priests cut from the goats when they were laid to bleed upon the Altars.
they offer in their marital Sacrifices nothing but the thigh and that which the Priests Cut from the Goats when they were laid to bleed upon the Altars.
Begin therefore with God, Christ is the president of marriage and the holy Ghost is the fountain of purities and chast loves, and he joynes the hearts;
Begin Therefore with God, christ is the president of marriage and the holy Ghost is the fountain of Purities and chaste loves, and he joins the hearts;
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let no impure spirit defile the virgin purities and castifications of the soul, (as St. Peters phrase is) let all such contracts begin with religious affections.
let no impure Spirit defile the Virgae Purities and castifications of the soul, (as Saint Peter's phrase is) let all such contracts begin with religious affections.
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The preservation of a family, the production of children, the avoiding fornication, the refreshment of our sorrowes by the comforts of society, all these are fair ends of marriage and hallow the entrance;
The preservation of a family, the production of children, the avoiding fornication, the refreshment of our sorrows by the comforts of society, all these Are fair ends of marriage and hallow the Entrance;
cujus haec reverentia est, quòd videtur inventa in causa liberorum, and therefore St. Ignatius when he had spoken of Elias, and Titus, and Clement, with an honourable mention of their virgin state,
cujus haec Reverence est, quòd videtur inventa in causa liberorum, and Therefore Saint Ignatius when he had spoken of Elias, and Titus, and Clement, with an honourable mention of their Virgae state,
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lest he might seem to have lessened the marryed Apostles, at whose feet in Christs Kingdome he thought himself unworthy to sit, he gives this testimony, they were NONLATINALPHABET, that they might not be disparaged in their great names of holinesse and severity, they were secured by not marrying to satisfie their lower appetites,
lest he might seem to have lessened the married Apostles, At whose feet in Christ Kingdom he Thought himself unworthy to fit, he gives this testimony, they were, that they might not be disparaged in their great names of holiness and severity, they were secured by not marrying to satisfy their lower appetites,
but when by age and consolidation they stiffen into the hardnesse of a stem, and have by the warm embraces of the sun and the kisses of heaven brought forth their clusters, they can endure the storms of the North,
but when by age and consolidation they stiffen into the hardness of a stem, and have by the warm embraces of the sun and the Kisses of heaven brought forth their clusters, they can endure the storms of the North,
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but NONLATINALPHABET, when the joynts are stiffned and are tyed by a firm compliance and proportion'd bending, scarcely can it be dissolved without fire or the violence of iron.
but, when the Joints Are stiffened and Are tied by a firm compliance and proportioned bending, scarcely can it be dissolved without fire or the violence of iron.
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and an experience longer then an artifice and pretence can last, there are a great many remembrances and some things present that dash all little unkindnesses in pieces.
and an experience longer then an artifice and pretence can last, there Are a great many remembrances and Some things present that dash all little Unkindnesses in Pieces.
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and the endearments of each other in the course of a long society, and the same relation is an excellent security to redintegrate and to call that love back which folly and trifling accidents would disturb.
and the endearments of each other in the course of a long society, and the same Relation is an excellent security to redintegrate and to call that love back which folly and trifling accidents would disturb.
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ever remembring that discontents proceeding from daily little things, do breed a secret undiscernible disease, which is more dangerous then a feaver proceeding from a discerned notorious surfeit.
ever remembering that discontents proceeding from daily little things, do breed a secret undiscernible disease, which is more dangerous then a fever proceeding from a discerned notorious surfeit.
The ancients in their maritall Hieroglyphicks us'd to depict Mercury str•ding by Venus, to signifie, that by fair language and sweet intreaties, the mindes of each other should be united;
The ancients in their marital Hieroglyphics used to depict Mercury str•ding by Venus, to signify, that by fair language and sweet entreaties, the minds of each other should be united;
and therefore the Romans forbad any donations to be made between man and wife, because neither of them could transfer a new right of those things which already they had in common;
and Therefore the Romans forbade any donations to be made between man and wife, Because neither of them could transfer a new right of those things which already they had in Common;
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but the disposing them into portions of inheritance, the assignation of charges and governments, stipends and rewards, annulties and greater donatives are the reserves of the superior right,
but the disposing them into portions of inheritance, the assignation of charges and governments, Stipends and rewards, annulties and greater donatives Are the reserves of the superior right,
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But in those things where they ought to be common, if the spleen or the belly swels and drawes into its capacity much of that which should be spent upon those parts which have an equall right to be maintain'd, it is a dropsie or a consumption of the whole, something that is evill because it is unnaturall and monstrous.
But in those things where they ought to be Common, if the spleen or the belly Swells and draws into its capacity much of that which should be spent upon those parts which have an equal right to be maintained, it is a dropsy or a consumption of the Whole, something that is evil Because it is unnatural and monstrous.
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and with a mighty love pours it into the hands of her husband, and sayes, NONLATINALPHABET, I have nothing of my own, my goods, my portion, my body and my minde is yours.
and with a mighty love pours it into the hands of her husband, and Says,, I have nothing of my own, my goods, my portion, my body and my mind is yours.
NONLATINALPHABET, all that a woman hath is reckoned to the right of her husband; not her wealth and her person only, but her reputation and her praise;
, all that a woman hath is reckoned to the right of her husband; not her wealth and her person only, but her reputation and her praise;
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and yet requires them again to refresh her own needs, and they are deposited between them both in the bosome of a cloud as a common receptacle, that they may cool his flames,
and yet requires them again to refresh her own needs, and they Are deposited between them both in the bosom of a cloud as a Common receptacle, that they may cool his flames,
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and indeed there is scarce any matter of duty, but it concerns them both alike, and is only distinguished by names, and hath its variety by circumstances and little accidents:
and indeed there is scarce any matter of duty, but it concerns them both alike, and is only distinguished by names, and hath its variety by Circumstances and little accidents:
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and what in one is call'd love, in the other is called reverence; and what in the wife is obedience, the same in the man is duty. He provides, and she dispenses;
and what in one is called love, in the other is called Reverence; and what in the wife is Obedience, the same in the man is duty. He provides, and she dispenses;
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& viros, quàm dominos dici, said Valerius in Livie; Husbands should rather be Fathers then Lords. Homer addes more soft appellatives to the character of a husbands duty, NONLATINALPHABET, Thou art to be a father and a mother to her, and a brother:
& viros, quàm dominos dici, said Valerius in Livy; Husbands should rather be Father's then lords. Homer adds more soft appellatives to the character of a Husbands duty,, Thou art to be a father and a mother to her, and a brother:
or else ought to finde all these and more in thee. Medea in Euripides had cause to complain when she found it otherwise. NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. Which St. Ambrose well translates:
or Else ought to find all these and more in thee. Medea in Euripides had cause to complain when she found it otherwise.,. Which Saint Ambrose well translates:
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and therefore the Romans expressed the mans power over his wife but by a gentle word, Nec verò mulieribus praefectus reponatur, qui apud Graecos creari solet,
and Therefore the Roman expressed the men power over his wife but by a gentle word, Nec verò mulieribus praefectus reponatur, qui apud Greeks creari Solent,
said Cicero, let there be no governour of the women appointed but a censor of manners, one to teach the men to moderate their wives, that is, fairly to induce them to the measures of their own proportions.
said Cicero, let there be no governor of the women appointed but a censor of manners, one to teach the men to moderate their wives, that is, fairly to induce them to the measures of their own proportions.
It was rarely observed of Philo, NONLATINALPHABET when Adam made that fond excuse for his folly in eating the forbidden fruit, he said [ The woman thou gavest to be with me she gave me ] He saies not [ the woman which thou gavest to me ] no such thing;
It was rarely observed of Philo, when Adam made that found excuse for his folly in eating the forbidden fruit, he said [ The woman thou Gavest to be with me she gave me ] He Says not [ the woman which thou Gavest to me ] no such thing;
but [ the woman thou gavest to be with me ] that is, to be my partner, the companion of my joyes and sorrowes, thou gavest her for use, not for dominion.
but [ the woman thou Gavest to be with me ] that is, to be my partner, the Companion of my Joys and sorrows, thou Gavest her for use, not for dominion.
but when they are evill, and then also not without some trouble and sorrow; and its government comes only to this, it furnishes the body with light and understanding,
but when they Are evil, and then also not without Some trouble and sorrow; and its government comes only to this, it furnishes the body with Light and understanding,
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the soul governs, because the body cannot else be happy, but the government is no other then provision; as a nurse governs a childe when she causes him to eat and to be warm, and dry and quiet;
the soul governs, Because the body cannot Else be happy, but the government is no other then provision; as a nurse governs a child when she Causes him to eat and to be warm, and dry and quiet;
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so is the authority of the wife then most conspicuous when she is separate and in her proper sphere, in Gynaeceo in the nursery and offices of domestick employment;
so is the Authority of the wife then most conspicuous when she is separate and in her proper sphere, in Gynaeceo in the nursery and Offices of domestic employment;
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but when she is in conjunction with the Sun her Brother, that is, in that place and employment in which his care and proper offices are imployed, her light is not seen, her authority hath no proper businesse;
but when she is in conjunction with the Sun her Brother, that is, in that place and employment in which his care and proper Offices Are employed, her Light is not seen, her Authority hath no proper business;
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for they were barbarous people, among whom wives were in stead of servants, said Spartianus in Caracalla; and it is a sign of impotency and weaknesse to force the camels to kneel for their load, beccuse thou hast not spirit and strength enough to climbe:
for they were barbarous people, among whom wives were in stead of Servants, said Spartianus in Caracalla; and it is a Signen of impotency and weakness to force the Camels to kneel for their load, beccuse thou hast not Spirit and strength enough to climb:
to make the affections and evennesse of a wife bend by the flexures of a servant, is a sign the man is not wise enough to govern, when another stands by.
to make the affections and evenness of a wife bend by the flexures of a servant, is a Signen the man is not wise enough to govern, when Another Stands by.
So many differences as can be in the appellatives of Dominus and Domina, Governour and Governesse, Lord and Lady, Master and Mistresse, the same difference there is in the authority of man and woman, and no more;
So many differences as can be in the appellatives of Dominus and Domina, Governor and Governess, Lord and Lady, Master and Mistress, the same difference there is in the Authority of man and woman, and no more;
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yet it was so amongst both the Nations, Ac domûs Dominam voca, saies Catullus; Haerebit Dominae vir comes ipse suae, so Martial; and therefore although there is a just measure of subjection and obedience due from the wise to the husband (as I shall after explain) yet nothing of this is expressed in the mans character, or in his duty;
yet it was so among both the nations, Ac domûs Dominion voca, Says Catullus; Haerebit Dominae vir comes ipse suae, so Martial; and Therefore although there is a just measure of subjection and Obedience due from the wise to the husband (as I shall After explain) yet nothing of this is expressed in the men character, or in his duty;
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all his duty is signified by love, by nourishing and cherishing, by being joyned to her in all the unions of charity, by not being bitter to her, by dwelling with her according to knowledge, giving honour to her:
all his duty is signified by love, by nourishing and cherishing, by being joined to her in all the unions of charity, by not being bitter to her, by Dwelling with her according to knowledge, giving honour to her:
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which is so plain, that if he understands how he treats himself, there needs nothing be added concerning his demeanour towards her, save only that we adde the particulars, in which holy Scripture instances this generall commandement. NONLATINALPHABET. That's the first. Be not bitter against her;
which is so plain, that if he understands how he treats himself, there needs nothing be added Concerning his demeanour towards her, save only that we add the particulars, in which holy Scripture instances this general Commandment.. That's the First. Be not bitter against her;
she quits all her interest for his love, she gives him all that she can give, she is as much the same person as another can be the same, who is conjoyned by love,
she quits all her Interest for his love, she gives him all that she can give, she is as much the same person as Another can be the same, who is conjoined by love,
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They have the same fortune, the same family, the same children, the same religion, the same interest, the same flesh [ erunt duo in carnem unam ] and therefore this the Apostle urges for his NONLATINALPHABET, no man hateth his own flesh, but nourisheth and cherisheth it;
They have the same fortune, the same family, the same children, the same Religion, the same Interest, the same Flesh [ erunt duo in Carnem unam ] and Therefore this the Apostle urges for his, no man hates his own Flesh, but Nourishes and Cherishes it;
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and he certainly is strangely sacrilegious and a violator of the rights of hospitality and sanctuary, who uses her rudely, who is fled for protection, not only to his house,
and he Certainly is strangely sacrilegious and a violator of the rights of hospitality and sanctuary, who uses her rudely, who is fled for protection, not only to his house,
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and Homer brings in Jupiter sometimes speaking sharply to Juno (according to the Greek liberty and Empire) but made a pause at striking her, NONLATINALPHABET NONLATINALPHABET.
and Homer brings in Jupiter sometime speaking sharply to Juno (according to the Greek liberty and Empire) but made a pause At striking her,.
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And the Ancients use to sacrifice to Juno NONLATINALPHABET or the president of Marriage without gall, and St. Basil observes and urges it, by way of upbraiding quarrelling husbands;
And the Ancients use to sacrifice to Juno or the president of Marriage without Gall, and Saint Basil observes and urges it, by Way of upbraiding quarreling Husbands;
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etiam vipera virus ob nuptiarum venerationem evomit, the Viper casts all his poison when he marries his female, Tu duritiam animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis? He is worse then a viper who for the reverence of this sacred union will not abstain from such a poisonous bitternesse;
etiam vipera virus ob nuptiarum venerationem evomit, the Viper Cast all his poison when he Marries his female, Tu duritiam animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis? He is Worse then a viper who for the Reverence of this sacred Union will not abstain from such a poisonous bitterness;
St. Chrysostome preaching earnestly against this barbarous inhumanity of striking the wife, or reviling her with evill language, saies it is as if a King should beat his Viceroy and use him like a dog;
Saint Chrysostom preaching earnestly against this barbarous inhumanity of striking the wife, or reviling her with evil language, Says it is as if a King should beatrice his Viceroy and use him like a dog;
and the government of the whole family shall be disordered, if blowes be laid upon that shoulder which together with the other ought to bear nothing but the cares and the issues of a prudent government.
and the government of the Whole family shall be disordered, if blows be laid upon that shoulder which together with the other ought to bear nothing but the Cares and the issues of a prudent government.
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And if the man cannot endure her talking, how can she endure his striking? But this caution contains a duty in it which none prevaricates but the meanest of the people, fools and bedlams, whose kindnesse is a curse, whose government is by chance and violence,
And if the man cannot endure her talking, how can she endure his striking? But this caution contains a duty in it which none prevaricates but the Meanest of the people, Fools and bedlams, whose kindness is a curse, whose government is by chance and violence,
The maritall love is infinitely removed from all possibility of such rudenesses: it is a thing pure as light, sacred as a Temple, lasting as the world;
The marital love is infinitely removed from all possibility of such Rudenesses: it is a thing pure as Light, sacred as a Temple, lasting as the world;
and of the innocency of an even and a private fortune, or hates peace or a fruitfull year, he hath reaped thorns and thistles from the choicest flowers of Paradise;
and of the innocency of an even and a private fortune, or hates peace or a fruitful year, he hath reaped thorns and thistles from the Choicest flowers of Paradise;
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but when a man dwels in love, then the brests of his wife are pleasant as the droppings upon the hill of Hermon, her eyes are fair as the light of heaven, she is a fountain sealed,
but when a man dwells in love, then the breasts of his wife Are pleasant as the droppings upon the hill of Hermon, her eyes Are fair as the Light of heaven, she is a fountain sealed,
their childishnesse, their stammering, their little angers, their innocence, their imperfections, their necessities are so many little emanations of joy and comfort to him that delights in their persons and society;
their childishness, their stammering, their little anger's, their innocence, their imperfections, their necessities Are so many little emanations of joy and Comfort to him that delights in their Persons and society;
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but it contains in it that the husband should nourish and cherish her, that he should refresh her sorrowes and intice her fears into confidence and pretty arts of rest;
but it contains in it that the husband should nourish and cherish her, that he should refresh her sorrows and entice her fears into confidence and pretty arts of rest;
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for even the fig-trees that grew in Paradise had sharp pointed leaves, and harshnesses fit to mortifie the too forward lusting after the sweetnesse of the fruit.
for even the figtrees that grew in Paradise had sharp pointed leaves, and harshnesses fit to mortify the too forward lusting After the sweetness of the fruit.
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But it will concern the prudence of the husbands love to make the cares and evils as simple and easie as he can, by doubling the joyes and acts of a carefull friendship, by tolerating her infirmities, (because by so doing, he either cures her,
But it will concern the prudence of the Husbands love to make the Cares and evils as simple and easy as he can, by doubling the Joys and acts of a careful friendship, by tolerating her infirmities, (Because by so doing, he either cures her,
or makes himself better) by fairly expounding all the little traverses of society and communication, by taking every thing by the right handle, (as Plutarchs expression is) for there is nothing but may be misinterpreted,
or makes himself better) by fairly expounding all the little traverses of society and communication, by taking every thing by the right handle, (as Plutarchs expression is) for there is nothing but may be Misinterpreted,
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and by the lawes of the Romans, a man might kill his daughter or his wife if he surprised her in the breach of her holy vowes, which are as sacred as the threads of life, secret as the privacies of the sanctuary,
and by the laws of the Roman, a man might kill his daughter or his wife if he surprised her in the breach of her holy vows, which Are as sacred as the threads of life, secret as the privacies of the sanctuary,
and hath not commanded us to forgive an adulterous husband or a wife; but the offended parties displeasure may passe into an eternall separation of society and friendship.
and hath not commanded us to forgive an adulterous husband or a wife; but the offended parties displeasure may pass into an Eternal separation of society and friendship.
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Now in this grace it is fit that the wisdome and severity of the man should hold forth a pure taper, that his wife may by seeing the beauties and transparency of that Crystall dresse her minde and her body by the light of so pure reflexions;
Now in this grace it is fit that the Wisdom and severity of the man should hold forth a pure taper, that his wife may by seeing the beauty's and transparency of that Crystal dress her mind and her body by the Light of so pure reflexions;
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It is certain he will expect it from the modesty and retirement, from the passive nature and colder temper, from the humility and fear, from the honour and love of his wife, that she be pure as the eye of heaven:
It is certain he will expect it from the modesty and retirement, from the passive nature and colder temper, from the humility and Fear, from the honour and love of his wife, that she be pure as the eye of heaven:
and therefore it is but reason that the wisdome and noblenesse, the love and confidence, the strength and severity of the man should be as holy and certain in this grace,
and Therefore it is but reason that the Wisdom and nobleness, the love and confidence, the strength and severity of the man should be as holy and certain in this grace,
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These are the little lines of a mans duty, which like threds of light from the body of the Sun do clearly describe all the regions of his proper obligations.
These Are the little lines of a men duty, which like threads of Light from the body of the Sun do clearly describe all the regions of his proper obligations.
Now concerning the womans duty, although it consists in doing whatsoever her husband commands, and so receives measures from the rules of his government,
Now Concerning the woman's duty, although it consists in doing whatsoever her husband commands, and so receives measures from the rules of his government,
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but often commanded to her to pay, gives demonstration that it is a voluntary cession that is required, such a cession as must be without coercion and violence on his part,
but often commanded to her to pay, gives demonstration that it is a voluntary session that is required, such a session as must be without coercion and violence on his part,
Inferior Matrona suo sit, Sexte, marito; Non aliter fiunt foemina vir { que } pares. For then the soul and body make a perfect man when the soul commands wisely,
Inferior Matron Sue sit, Sexte, marito; Non aliter Fluent foemina vir { que } pares. For then the soul and body make a perfect man when the soul commands wisely,
and becomes one government, as themselves are one man. Male and Female created he them, and called their name Adam, saith the holy Scripture; they are but one:
and becomes one government, as themselves Are one man. Male and Female created he them, and called their name Adam, Says the holy Scripture; they Are but one:
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and therefore the severall parts of this one man must stand in the place where God appointed, that the lower parts may do their offices in their own station,
and Therefore the several parts of this one man must stand in the place where God appointed, that the lower parts may do their Offices in their own station,
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and promote the common interest of the whole. A ruling woman is intolerable, — Faciunt graviora coacta Imperio sexus — But that's not all; for she is miserable too: for, NONLATINALPHABET NONLATINALPHABET.
and promote the Common Interest of the Whole. A ruling woman is intolerable, — Faciunt graviora coacta Imperial Sex — But that's not all; for she is miserable too: for,.
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Effeminati dominabuntur eis. To be ruled by weaker people, NONLATINALPHABET. to have a fool to ones master is the fate of miserable and unblessed people:
Effeminati dominabuntur eis. To be ruled by Weaker people,. to have a fool to ones master is the fate of miserable and unblessed people:
and the wife can be no waies happy, unlesse she be governed by a prudent Lord, whose commands are sober counsels, whose authority is paternall, whose orders are provisions, and whose sentences are charity.
and the wife can be no ways happy, unless she be governed by a prudent Lord, whose commands Are Sobrium Counsels, whose Authority is paternal, whose order Are provisions, and whose sentences Are charity.
It is not ut Dominis, be subject to your husbands as unto Lords, but NONLATINALPHABET, that is, in all religion, in reverence and in love, in duty and zeal, in faith and knowledge;
It is not ut Dominis, be Subject to your Husbands as unto lords, but, that is, in all Religion, in Reverence and in love, in duty and zeal, in faith and knowledge;
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NONLATINALPHABET, so Clemens Alex. In all things let the wise be subject to the husband, so as to do nothing against his will, those only things excepted in which he is impious or refractary in things pertaining to wisdome and piety.
, so Clemens Alexander In all things let the wise be Subject to the husband, so as to do nothing against his will, those only things excepted in which he is impious or refractory in things pertaining to Wisdom and piety.
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For although in those things which are of the necessary parts of faith and holy life, the woman is only subject to Christ, who only is and can be Lord of consciences,
For although in those things which Are of the necessary parts of faith and holy life, the woman is only Subject to christ, who only is and can be Lord of Consciences,
so also it will relate very much to the demonstration of their affections to obey his counsels, to imitate his vertues, to be directed by his wisdome, to have her perswasion measured by the lines of his excellent religion NONLATINALPHABET, It were hugely decent (saith Plutarch) that the wife should acknowledge her husband for her teacher and her guide;
so also it will relate very much to the demonstration of their affections to obey his Counsels, to imitate his Virtues, to be directed by his Wisdom, to have her persuasion measured by the lines of his excellent Religion, It were hugely decent (Says Plutarch) that the wife should acknowledge her husband for her teacher and her guide;
Eosdem quos maritus nosse Deos & colere solos uxor debet (said Plutarch.) And the rites which a woman performes severally from her husband are not pleasing to God;
Eosdem quos Maritus nosse Gods & colere solos uxor debet (said Plutarch.) And the Rites which a woman performs severally from her husband Are not pleasing to God;
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and therefore Pomponia Graecina because she entertain'd a stranger religion was permitted to the judgement of her husband Plantius. And this whole affair is no stranger to Christianity.
and Therefore Pomponia Graecina Because she entertained a stranger Religion was permitted to the judgement of her husband Plantius. And this Whole affair is no stranger to Christianity.
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that the complyance of the wife, and submission of her understanding to the better rule of her husband in matters of Religion, will help very much to warrant her,
that the compliance of the wife, and submission of her understanding to the better Rule of her husband in matters of Religion, will help very much to warrant her,
yet nothing can warrant her in her separate rites and manners of worshippings, but an invincible necessity of conscience, and a curious infallible truth;
yet nothing can warrant her in her separate Rites and manners of worshippings, but an invincible necessity of conscience, and a curious infallible truth;
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there dwell jealousies, and divided interests, and differing opinions, and continuall disputes, and we cannot love them so well whom we beleeve to be lesse beloved of God,
there dwell jealousies, and divided interests, and differing opinions, and continual disputes, and we cannot love them so well whom we believe to be less Beloved of God,
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2. The next line of the womans duty is compliance, which S. Peter cals, the hidden man of the heart, the ornament of a meek and a quiet spirit, and to it he opposes the outward and pompous ornament of the body;
2. The next line of the woman's duty is compliance, which S. Peter calls, the hidden man of the heart, the ornament of a meek and a quiet Spirit, and to it he opposes the outward and pompous ornament of the body;
concerning which as there can be no particular measure set down to all persons, but the propositions are to be measured by the customes of wise people, the quality of the woman,
Concerning which as there can be no particular measure Set down to all Persons, but the propositions Are to be measured by the customs of wise people, the quality of the woman,
Menander in the Comedy brings in a man turning his wife from his house because she stain'd her hair yellow, which was then the beauty, NONLATINALPHABET NONLATINALPHABET.
Menander in the Comedy brings in a man turning his wife from his house Because she stained her hair yellow, which was then the beauty,.
decor occultus, & recta venustas, that's the Christian womans finenesse, the hidden man of the heart, sweetnesse of manners, humble comportment, fair interpretation of all addresses, ready compliances, high opinion of him, and mean of her self.
decor occultus, & Recta venustas, that's the Christian woman's fineness, the hidden man of the heart, sweetness of manners, humble comportment, fair Interpretation of all Addresses, ready compliances, high opinion of him, and mean of her self.
And indeed those husbands that are pleased with undecent gayeties of their wives, are like fishes taken with ointments and intoxicating baits, apt and easie for sport and mockery, but uselesse for food:
And indeed those Husbands that Are pleased with undecent Gaieties of their wives, Are like Fish taken with ointments and intoxicating baits, apt and easy for sport and mockery, but useless for food:
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and when Circe had turned Ulysses companions into hogs and monkies, by pleasures and the inchantments of her bravery and luxury, they were no longer usefull to her, she knew not what to do with them;
and when circe had turned Ulysses Sodales into hogs and monkeys, by pleasures and the enchantments of her bravery and luxury, they were no longer useful to her, she knew not what to do with them;
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But those marryed pairs that live, as remembring that they must part again, and give an account how they treat themselves and each other, shall at the day of their death be admitted to glorious espousals,
But those married pairs that live, as remembering that they must part again, and give an account how they Treat themselves and each other, shall At the day of their death be admitted to glorious espousals,
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and when they shall live again, be marryed to their Lord, and partake of his glories, with Abraham and Joseph, S Peter and St. Paul, and all the marryed Saints.
and when they shall live again, be married to their Lord, and partake of his Glories, with Abraham and Joseph, S Peter and Saint Paul, and all the married Saints.
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NONLATINALPHABET NONLATINALPHABET. All those things that now please us shall passe from us, or we from them, but those things that concern the other life are permanent as the numbers of eternity:
. All those things that now please us shall pass from us, or we from them, but those things that concern the other life Are permanent as the numbers of eternity:
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and even the little conspersions and intertextures of evill accidents in their lives are but like a faing'd note in musick, by an artificiall discord making the ear covetous,
and even the little conspersions and intertextures of evil accidents in their lives Are but like a fainged note in music, by an artificial discord making the ear covetous,
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but if the evill of his death, and the change of his present prosperity for an intolerable danger of an uncertain eternity, does not sowre his full chalice;
but if the evil of his death, and the change of his present Prosperity for an intolerable danger of an uncertain eternity, does not sour his full chalice;
and when the son of Hortensius Corbius was prostitute, and the heir of Q. Fabius Maximus was disinherited by the sentence of the city Praetor, as being unworthy to enter into the fields of his glorious Father,
and when the son of Hortensius Corbius was prostitute, and the heir of Q. Fabius Maximus was disinherited by the sentence of the City Praetor, as being unworthy to enter into the fields of his glorious Father,
and such as proclaims to all the world, that the measures of our felicity are not to be taken by the lines of our own person, but of our relations too;
and such as proclaims to all the world, that the measures of our felicity Are not to be taken by the lines of our own person, but of our relations too;
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for it keeps a good house, and is full of company and servants, it is served by the possessions of the world, it is courted by the unhappy, flatter'd by fools, taken into the bosome by the effeminate, made the end of humane designs,
for it keeps a good house, and is full of company and Servants, it is served by the possessions of the world, it is courted by the unhappy, flattered by Fools, taken into the bosom by the effeminate, made the end of humane designs,
But then if we look what are the children of this splendid family, and see what issue sinne produces, NONLATINALPHABET, it may help to unite the charme.
But then if we look what Are the children of this splendid family, and see what issue sin produces,, it may help to unite the charm.
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Sin and concupiscence marry together, and riot and feast it high, but their fruits, the children and production of their filthy union, are ugly and deform'd, foolish and ill natur'd; and the Apostles cals them by their names, shame and death. These are the fruits of Sin, the apples of Sodom, fair outsides,
since and concupiscence marry together, and riot and feast it high, but their fruits, the children and production of their filthy Union, Are ugly and deformed, foolish and ill natured; and the Apostles calls them by their names, shame and death. These Are the fruits of since, the Apples of Sodom, fair outsides,
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In answer to which question we are to consider, 1. What is the summe totall of the pleasure of sin? 2. What fruits and relishes it leaves behinde by its naturall efficiency? 3. What are its consequents by its demerit,
In answer to which question we Are to Consider, 1. What is the sum total of the pleasure of since? 2. What fruits and Relishes it leaves behind by its natural efficiency? 3. What Are its consequents by its demerit,
I will not reckon nor consider concerning envie, which one in Stobaeus cals NONLATINALPHABET, the basest spirit and yet very just, because it punishes the delinquent in the very act of sin, doing as Aelian saies of the Polypus, NONLATINALPHABET,
I will not reckon nor Consider Concerning envy, which one in Stobaeus calls, the Basest Spirit and yet very just, Because it Punishes the delinquent in the very act of since, doing as Aelian Says of the Polypus,,
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such are loathing of spirituall things, bitternesse of spirit, rage, greedinesse, confusion of minde, and irresolution, cruelty and despite, slothfulnesse and distrust, unquietnesse and anger, effeminacy and nicenesse, prating and sloth, ignorance and inconstancy, incogitancy and cursing, malignity and fear, forgetfulnesse and rashnesse, pusillanimity and despair, rancour and superstition: if a man were to curse his enemy, he could not wish him a greater evill then these;
such Are loathing of spiritual things, bitterness of Spirit, rage, greediness, confusion of mind, and irresolution, cruelty and despite, slothfulness and distrust, unquietness and anger, effeminacy and niceness, prating and sloth, ignorance and inconstancy, incogitancy and cursing, malignity and Fear, forgetfulness and rashness, pusillanimity and despair, rancour and Superstition: if a man were to curse his enemy, he could not wish him a greater evil then these;
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Nothing pretends to pleasure but the lusts of the lower belly, ambition, and revenge; and although the catalogue of sins is numerous as the production of fishes,
Nothing pretends to pleasure but the Lustiest of the lower belly, ambition, and revenge; and although the catalogue of Sins is numerous as the production of Fish,
and yet upon the survey of what fruits they bring, and what taste they have, in the manducation, besides the filthy relish they leave behind, we shall see how miserably they are abused and fool'd, that expend any thing upon such purchases.
and yet upon the survey of what fruits they bring, and what taste they have, in the manducation, beside the filthy relish they leave behind, we shall see how miserably they Are abused and fooled, that expend any thing upon such purchases.
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2. For a man cannot take pleasure in lusts of the flesh, in gluttony, or drunkennesse, unlesse he be helped forward with inconsideration and folly. For we see it evidently that grave and wise persons, men of experience and consideration are extremely lesse affected with lust and loves;
2. For a man cannot take pleasure in Lustiest of the Flesh, in gluttony, or Drunkenness, unless he be helped forward with inconsideration and folly. For we see it evidently that grave and wise Persons, men of experience and consideration Are extremely less affected with lust and loves;
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the hare-brain'd boy, the young gentleman that thinks nothing in the world greater then to be free from a Tutor, he indeed courts his folly and enters into the possession of lust without abatement; consideration dwels not there;
the harebrained boy, the young gentleman that thinks nothing in the world greater then to be free from a Tutor, he indeed Courts his folly and enters into the possession of lust without abatement; consideration dwells not there;
if he can consider, he hath so many objections and fears, so many difficulties and impediments, such sharp reasonings and sharper jealousies concerning its event, that if he does at all enter into folly, it pleases him so little, that he is forced to do it in despite of himself;
if he can Consider, he hath so many objections and fears, so many difficulties and impediments, such sharp reasonings and sharper jealousies Concerning its event, that if he does At all enter into folly, it Pleases him so little, that he is forced to do it in despite of himself;
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his very apprehension and instruments of relish are fill'd with fear and contradicting principles, and the deliciousnesse does but affricare cutem, it went but to the skin; but the allay went further;
his very apprehension and Instruments of relish Are filled with Fear and contradicting principles, and the deliciousness does but affricare cutem, it went but to the skin; but the allay went further;
indeed he that stops his nose, may drink down such corrupted waters, and he understood it well who chose rather to be a fool, Dum mala delectent mea me, vel deni { que } fallant, Quàm sapere & ringi —
indeed he that stops his nose, may drink down such corrupted waters, and he understood it well who chosen rather to be a fool, Dum mala delectent mea me, vel Deni { que } fallant, Quàm Sapere & ringi —
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he rejoyces in he thriving sin, and the swelling fortune of his darling drunkennesse, but his joyes are the joyes of him that knowes and alwayes remembers that he shall infallibly have the biggest damnation;
he rejoices in he thriving since, and the swelling fortune of his darling Drunkenness, but his Joys Are the Joys of him that knows and always remembers that he shall infallibly have the biggest damnation;
4. In these pretenders to pleasure which you see are but few, and they not very prosperous in their pretences, there is mingled so much trouble to bring them to act and injoyment, that the appetite is above half tired before it comes;
4. In these pretenders to pleasure which you see Are but few, and they not very prosperous in their pretences, there is mingled so much trouble to bring them to act and enjoyment, that the appetite is above half tired before it comes;
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but if he does not pity, that is, be troubled with himself and wish the things undone, he hath those affections by which the Devill doth rejoyce in destroying souls;
but if he does not pity, that is, be troubled with himself and wish the things undone, he hath those affections by which the devil does rejoice in destroying Souls;
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and by a reall evill he shall dearly pay for the goods that are but airy and phantasticall; It is like a rolling stone, which when a man hath forced up a hill, will return upon him with a greater violence,
and by a real evil he shall dearly pay for the goods that Are but airy and fantastical; It is like a rolling stone, which when a man hath forced up a hill, will return upon him with a greater violence,
The Persian King gave Themistocles a goodly pension, assigning Magnesia with the revenue of 50 talents for his bread, Lampsacum for his wine, and Myos for his meat;
The Persian King gave Themistocles a goodly pension, assigning Magnesia with the revenue of 50 Talents for his bred, Lampsacum for his wine, and Myos for his meat;
and at last he mingled poison with his wine, and drank it off, having first intreated his friends to steal for him a private grave in his own countrey.
and At last he mingled poison with his wine, and drank it off, having First entreated his Friends to steal for him a private grave in his own country.
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and the pleasures of sin to a contradicting reason, are like the joyes of wine to a condemned man, — Difficile est imitari gaudia falsa, Difficile est tristi fingere mente jocum.
and the pleasures of since to a contradicting reason, Are like the Joys of wine to a condemned man, — Difficile est imitari Gaudia Falsa, Difficile est tristi fingere mente jocum.
6. The pleasure in the acts of these few sins that do pretend to it, is a little limited nothing, confin'd to a single faculty, to one sense, having nothing but the skin for its organ,
6. The pleasure in the acts of these few Sins that do pretend to it, is a little limited nothing, confined to a single faculty, to one sense, having nothing but the skin for its organ,
which two things if a man could endure (and it is but reasonable, a man would think, that we should) he would never lust to drown his heart in seas of wine,
which two things if a man could endure (and it is but reasonable, a man would think, that we should) he would never lust to drown his heart in Seas of wine,
or oppresse his belly with loads of undigested meat, or make himself base as the mixtures of a harlot, by breaking the sweetest limits, and holy festivities of marriage.
or oppress his belly with loads of undigested meat, or make himself base as the mixtures of a harlot, by breaking the Sweetest Limits, and holy festivities of marriage.
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and all those lusts tend to some direct dissolution of a mans health, or his felicity, his reason, or his religion; it is an enemy that a man carries about him,
and all those Lustiest tend to Some Direct dissolution of a men health, or his felicity, his reason, or his Religion; it is an enemy that a man carries about him,
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and as the spirit of God said concerning Babylon, Quantum in deliciis fuit, tantum dat illi tormentum & luctum, Let her have torment and sorrow according to the measure of her delights;
and as the Spirit of God said Concerning Babylon, Quantum in delicious fuit, Tantum that illi Tormentum & Luctum, Let her have torment and sorrow according to the measure of her delights;
and are very often born away with the impetuous torrent of an inevitable accident, like Xerxes bridge over the Hellespont, and then he is to begin again,
and Are very often born away with the impetuous torrent of an inevitable accident, like Xerxes bridge over the Hellespont, and then he is to begin again,
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and the unwearied study, and indefatigable diligence of many moneths he enters upon possession, and finds them not of so long abode as one of his cares, which in so vast numbers made so great a portion of his life afflicted? NONLATINALPHABET, The enjoying of sin for a season, St. Paul cals it; he names no pleasures;
and the unwearied study, and indefatigable diligence of many months he enters upon possession, and finds them not of so long Abided as one of his Cares, which in so vast numbers made so great a portion of his life afflicted?, The enjoying of since for a season, Saint Paul calls it; he names no pleasures;
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our English translation uses the word of enjoying pleasures; but if there were any, they were but for that season, that instant, that very transition of the act, which dies in its very birth,
our English Translation uses the word of enjoying pleasures; but if there were any, they were but for that season, that instant, that very transition of the act, which die in its very birth,
and of which we can only say as the minstrell sung of Pacuvius when he was carryed dead from his supper to his bed, NONLATINALPHABET, A man can scarce have time enough to say it is alive, but that it was: nullo non se die extulit, it died every day, it lived never unto life,
and of which we can only say as the minstrel sung of Pacuvius when he was carried dead from his supper to his Bed,, A man can scarce have time enough to say it is alive, but that it was: nullo non se die extulit, it died every day, it lived never unto life,
and then let it be considered, what a horrible aggravation it will be to the miseries of damnation, that a man shall for ever perish for that, which if he looks round about he cannot see, nor tell where it is.
and then let it be considered, what a horrible aggravation it will be to the misery's of damnation, that a man shall for ever perish for that, which if he looks round about he cannot see, nor tell where it is.
and in the very little present be findes it an unrewarding interest, to walk seven dayes together over sharp stones only to see a place from whence he must come back in an hour.
and in the very little present be finds it an unrewarding Interest, to walk seven days together over sharp stones only to see a place from whence he must come back in an hour.
Haec mala mentis gaudia. It abides too little a while to be felt, or called pleasure; and ifit should abide longer, it would be troublesome as pain, and loath'd like the tedious speech of an Orator pleading against the life of the innocent.
Haec mala mentis Gaudia. It abides too little a while to be felt, or called pleasure; and ifit should abide longer, it would be troublesome as pain, and loathed like the tedious speech of an Orator pleading against the life of the innocent.
9. Sin hath in its best advantages but a trifling inconsiderable pleasure: because not only God and reason, conscience and honour, interest and lawes, do sowre it in the sense and gust of pleasure,
9. since hath in its best advantages but a trifling inconsiderable pleasure: Because not only God and reason, conscience and honour, Interest and laws, do sour it in the sense and gust of pleasure,
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but even the devill himself either being over-ruled by God, or by a strange unsignificant malice makes it troublesome and intricate, intangled and involv'd; and one sin contradicts another,
but even the Devil himself either being overruled by God, or by a strange unsignificant malice makes it troublesome and intricate, entangled and involved; and one since contradicts Another,
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and vexes the man with so great variety of evils, that if in the course of Gods service he should meet with half the difficulty, he would certainly give over the whole imployment.
and vexes the man with so great variety of evils, that if in the course of God's service he should meet with half the difficulty, he would Certainly give over the Whole employment.
Those that St. James speaks of who prayed that they might spend it upon their lusts, were covetous and prodigall, and therefore must endure the torments of one to have the pleasure of another;
Those that Saint James speaks of who prayed that they might spend it upon their Lustiest, were covetous and prodigal, and Therefore must endure the torments of one to have the pleasure of Another;
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and which is greater, the pleasure of spending, or the displeasure that it is spent, and does not still remain after its consumption, is easie to tell:
and which is greater, the pleasure of spending, or the displeasure that it is spent, and does not still remain After its consumption, is easy to tell:
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Does not the Devill often tempt men to despair, and by that torment put bars and locks upon them, that they may never return to God? Which what else is it but a plain indication that it is intended, the man should feel the images and dreams of pleasure, no longer but till he be without remedy? Pleasure is but like centries or woodden frames, set under arches, till they be strong by their own weight and consolidation to stand alone;
Does not the devil often tempt men to despair, and by that torment put bars and locks upon them, that they may never return to God? Which what Else is it but a plain indication that it is intended, the man should feel the Images and dreams of pleasure, no longer but till he be without remedy? Pleasure is but like Centuries or wooden frames, Set under arches, till they be strong by their own weight and consolidation to stand alone;
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but is pleased that men should begin an early hell, and be tormented before the time. Does not envie punish or destroy flattery; and self-love sometimes torment the drunkard;
but is pleased that men should begin an early hell, and be tormented before the time. Does not envy Punish or destroy flattery; and Self-love sometime torment the drunkard;
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But if men did beforehand see, what the utmost is, which sinne ministers to please the beastly part of man, it were impossible it should be pursued with so much earnestnesse and disadvantages.
But if men did beforehand see, what the utmost is, which sin Ministers to please the beastly part of man, it were impossible it should be pursued with so much earnestness and disadvantages.
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And if it be inquired, why men should sin again, after they had experience of the little and great deception? It is to be confessed, it is a wonder they should;
And if it be inquired, why men should sin again, After they had experience of the little and great deception? It is to be confessed, it is a wonder they should;
In the most parts of a mans life he wonders at his own folly, and prodigious madnesse, that it should be ever possible for him to be deluded by such trifles;
In the most parts of a men life he wonders At his own folly, and prodigious madness, that it should be ever possible for him to be deluded by such trifles;
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but when his rage had cool'd into the temper of a man, and a clammy moisture had checked the fiery emission of spirits, he wonders at his own boldnesse,
but when his rage had cooled into the temper of a man, and a clammy moisture had checked the fiery emission of spirits, he wonders At his own boldness,
So is the bold and merry sinner, when he is warm with wine and lust, wounded and bleeding with the strokes of hell, he twists with the fatall arm that strikes him, and cares not;
So is the bold and merry sinner, when he is warm with wine and lust, wounded and bleeding with the Strokes of hell, he twists with the fatal arm that strikes him, and Cares not;
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Thus it happens to sinners according to the saying of the Prophet, Qui sacrificant bominem osculabuntur Vitulum, He that gives a man in sacrifice shall kisse the calf, that is, shall be admitted to the seventh chappell of Moloch to kisse the Idoll:
Thus it happens to Sinners according to the saying of the Prophet, Qui sacrificant bominem osculabuntur Vitulum, He that gives a man in sacrifice shall kiss the calf, that is, shall be admitted to the seventh chapel of Moloch to kiss the Idol:
After all this I doe not doubt but these considerations will meet with some persons that think them to be protestatio contra factum, and fine pretences against all experience;
After all this I do not doubt but these considerations will meet with Some Persons that think them to be Declaration contra factum, and fine pretences against all experience;
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and in their case only I come to understand the meaning of those words of Seneca; Malorum ultimum est mala sua amare, ubi turpia non solùm delectant, sed etiam placent.
and in their case only I come to understand the meaning of those words of Senecca; Malorum ultimum est mala sua amare, ubi Turpia non solùm delectant, sed etiam placent.
not only feel the relish with too quick a sense, but also feel none of the objections, nothing of the pungency, the sting, or the lessening circumstances.
not only feel the relish with too quick a sense, but also feel none of the objections, nothing of the pungency, the sting, or the lessening Circumstances.
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However, to these men I say this only, that if by experience they feel sin pleasant, it is as certain also by experience, that most sins are in their own nature sharpnesses and diseases;
However, to these men I say this only, that if by experience they feel since pleasant, it is as certain also by experience, that most Sins Are in their own nature sharpnesses and diseases;
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* They are at the best so little, that they are limited as one sense, not spread upon all the faculties like the pleasures of vertue, which make the bones fat by an intellectuall rectitude,
* They Are At the best so little, that they Are limited as one sense, not spread upon all the faculties like the pleasures of virtue, which make the bones fat by an intellectual rectitude,
* They are crossed by one another, and their Parent is their Tormentor, * and when sinnes are tyed in a chain, with that chain they dash one anothers brains out, or make their lodging restlesse.
* They Are crossed by one Another, and their Parent is their Tormentor, * and when Sins Are tied in a chain, with that chain they dash one another's brains out, or make their lodging restless.
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So that if experience can be pretended against experience, there is nothing to be said to it but the words which Phryne desired to be writ on the gates of Thebes, NONLATINALPHABET, Phryne the harlot built it up, but Alexander digg'd it down;
So that if experience can be pretended against experience, there is nothing to be said to it but the words which Phryne desired to be writ on the gates of Thebes,, Phryne the harlot built it up, but Alexander dug it down;
and the relishes tasted by artificiall appetites, by art and cost, by violence and preternaturall desires, by the advantage of deception and evill habits, by expectation and delayes, by dreams and inconsiderations, these are the harlots hands that build the fairy eastle, but the hands of reason and religion, sober counsels and the voice of God, experience of wise men,
and the Relishes tasted by artificial appetites, by art and cost, by violence and preternatural Desires, by the advantage of deception and evil habits, by expectation and delays, by dreams and inconsiderations, these Are the harlots hands that built the fairy eastle, but the hands of reason and Religion, Sobrium Counsels and the voice of God, experience of wise men,
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and the sighings and intolerable accents of perishing or returning sinners dig it down, and sow salt in the foundations, that they may never spring up in the accounts of men that delight not in the portion of fools and forgetfulnesse.
and the sighings and intolerable accents of perishing or returning Sinners dig it down, and sow salt in the foundations, that they may never spring up in the accounts of men that delight not in the portion of Fools and forgetfulness.
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Neque enim Deus ita viventibus quicquam promisit boni, neque ipsa per se mens humana talium sibi conscia quicquam boni sperare audet. To men that live in sinne God hath promised no good,
Neque enim Deus ita viventibus quicquam Promised boni, neque ipsa per se Mens Humana talium sibi conscia quicquam boni sperare audet. To men that live in sin God hath promised no good,
and if the very colours and instruments of deception, if the fucus and ceruse be so spotted and sullyed, what can we suppose to be under the wrinkled skin, what in the corrupted liver,
and if the very colours and Instruments of deception, if the fucus and ceruse be so spotted and sullied, what can we suppose to be under the wrinkled skin, what in the corrupted liver,
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But if we open the body, and see what a confusion of all its parts, what a rebellion and tumult of the humors, what a disorder of the members, what a monstrosity or deformity is all over, we shall be infinitely convinced, that no man can choose a sin,
But if we open the body, and see what a confusion of all its parts, what a rebellion and tumult of the humours, what a disorder of the members, what a monstrosity or deformity is all over, we shall be infinitely convinced, that no man can choose a since,
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* When our blessed Saviour shall conduct his Church to the mountains of glory, he shall present it to God without spot or wrinkle, that is, pure and vigorous, intirely freed from the power, and the infection of sin.
* When our blessed Saviour shall conduct his Church to the Mountains of glory, he shall present it to God without spot or wrinkle, that is, pure and vigorous, entirely freed from the power, and the infection of since.
Upon occasion of which expression it hath been spoken, that sin leaves in the soul a stain or spot, permanent upon the spirit, discomposing the order of its beauty,
Upon occasion of which expression it hath been spoken, that since leaves in the soul a stain or spot, permanent upon the Spirit, discomposing the order of its beauty,
so Peter Lombard. Alexander of Ales sayes it is a privation of the proper beauty and splendor of the soul, with which God adorn'd it in the creation and superaddition of grace;
so Peter Lombard. Alexander of Ales Says it is a privation of the proper beauty and splendour of the soul, with which God adorned it in the creation and superaddition of grace;
and it signifies no more, but as you describing sicknesse, call it a want of health, and folly a want of wisdome; which is indeed to say what a thing is not,
and it signifies no more, but as you describing sickness, call it a want of health, and folly a want of Wisdom; which is indeed to say what a thing is not,
But that I may not be hindred by this consideration, we may observe that the spots and stains of sin are metaphoricall significations of the disorder and evill consequents of sin;
But that I may not be hindered by this consideration, we may observe that the spots and stains of since Are metaphorical significations of the disorder and evil consequents of since;
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as meeknesse is called an ornament, and faith a shield, and salvation a helmet, and sin it self a wrinkle, corruption, rottennesse, a burden, a wound, death, filthinesse :
as meekness is called an ornament, and faith a shield, and salvation a helmet, and since it self a wrinkle, corruption, rottenness, a burden, a wound, death, filthiness:
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But it is not a distinct thing, not an inherent quality, which can be separated from other evill effects of sin, which I shall now reckon by their more proper names;
But it is not a distinct thing, not an inherent quality, which can be separated from other evil effects of since, which I shall now reckon by their more proper names;
that the woman should beleeve the Devill putting on no brighter shape then a snakes skin, she neither being afraid of sin nor afrighted to hear a beast speak,
that the woman should believe the devil putting on no Brighter shape then a snakes skin, she neither being afraid of since nor affrighted to hear a beast speak,
Neither can it be understood how the reasonable soul being immortall both in it self and its essentiall faculties, can lose or be lessened in them, any more then it can die.
Neither can it be understood how the reasonable soul being immortal both in it self and its essential faculties, can loose or be lessened in them, any more then it can die.
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so nether can evill be known, because whatsoever is truly cognoscible, is good and true; and therefore all the knowledge a man gets by sin is to feel evill:
so neither can evil be known, Because whatsoever is truly cognoscible, is good and true; and Therefore all the knowledge a man gets by since is to feel evil:
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not by proposition, but by smart; The Devill doing to man as Esculapius did to Neoclides, NONLATINALPHABET, he gave him a formidable collyrium to torment him more: the effect of which was, NONLATINALPHABET:
not by proposition, but by smart; The devil doing to man as Esculapius did to Neoclides,, he gave him a formidable collyrium to torment him more: the Effect of which was,:
or fearlesse when he hath sinned, or continue in it, or perswade others to it, he must do it by false propositions, by lyings and such weak discourses as none can beleeve but such as are born fools,
or fearless when he hath sinned, or continue in it, or persuade Others to it, he must do it by false propositions, by lyings and such weak discourses as none can believe but such as Are born Fools,
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Who in the world is a verier fool, a more ignorant wretched person then he that is an Atheist? A man may better beleeve there is no such man as himself,
Who in the world is a verier fool, a more ignorant wretched person then he that is an Atheist? A man may better believe there is no such man as himself,
these things are so against Philosophy, and naturall reason, that he must needs be a beast in his understanding that does not assent to them. This is the Atheist:
these things Are so against Philosophy, and natural reason, that he must needs be a beast in his understanding that does not assent to them. This is the Atheist:
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but either they are monsters in their manners, or mad in their understandings, or ever finde themselves confuted by a thunder or a plague, by danger or death.
but either they Are monsters in their manners, or mad in their understandings, or ever find themselves confuted by a thunder or a plague, by danger or death.
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he cannot endure it, without beleeving this proposition, that there is in drunkennesse, or lust, pleasure enough, good enough to make him amends for the intolerable pains of damnation.
he cannot endure it, without believing this proposition, that there is in Drunkenness, or lust, pleasure enough, good enough to make him amends for the intolerable pains of damnation.
what childe, what fool can think things more weak, and more unreasonable? And yet if men do not go upon these grounds, upon what account do they sin? sin hath no wiser reasons for it self then these:
what child, what fool can think things more weak, and more unreasonable? And yet if men do not go upon these grounds, upon what account do they sin? since hath no Wiser Reasons for it self then these:
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* And the man that takes revenge, relies upon this foolish proposition; that his evill that he hath already suffer'd growes lesse if another suffers the like;
* And the man that Takes revenge, relies upon this foolish proposition; that his evil that he hath already suffered grows less if Another suffers the like;
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that men are moved rather by a fable then by a syllogisme, by parables then by demonstrations, by examples then by precepts, by seeming things then by reall, by shadowes then by substances;
that men Are moved rather by a fable then by a syllogism, by parables then by demonstrations, by Examples then by Precepts, by seeming things then by real, by shadows then by substances;
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that they are credulous to beleeve what they wish, and incredulous of what makes against them, measuring truth or falshood by measures that cannot fit them,
that they Are credulous to believe what they wish, and incredulous of what makes against them, measuring truth or falsehood by measures that cannot fit them,
such as are blindnesse of minde, affected ignorance, and wilfull; neglect of hearing the word of God, resolved incredulity, forgetfulnesse of holy things, lying and beleeving a lye;
such as Are blindness of mind, affected ignorance, and wilful; neglect of hearing the word of God, resolved incredulity, forgetfulness of holy things, lying and believing a lie;
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and although they sinn'd as weakly and fondly, NONLATINALPHABET, upon as slight grounds and trifling a temptation and as easie a deception as many of us since,
and although they sinned as weakly and fondly,, upon as slight grounds and trifling a temptation and as easy a deception as many of us since,
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What man is there in the world that thinks himself covetous or proud? and yet millions are, who like Harpaste think that the house is dark, but not themselves.
What man is there in the world that thinks himself covetous or proud? and yet millions Are, who like Harpaste think that the house is dark, but not themselves.
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Vertue makes our desires temperate and regular, it observes our actions, condemns our faults, mortifies our lusts, watches all our dangers and temptations:
Virtue makes our Desires temperate and regular, it observes our actions, condemns our Faults, Mortifies our Lustiest, watches all our dangers and temptations:
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and our whole life hath in it so many weak discourses and trifling propositions, that the whole world of sinners is like the Hospitall of the insensati, madnesse and folly possesses the greater part of mankinde.
and our Whole life hath in it so many weak discourses and trifling propositions, that the Whole world of Sinners is like the Hospital of the insensati, madness and folly Possesses the greater part of mankind.
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What greater madnesse is there then to spend the price of a whole farm in contention for three sheaves of corn? and yet tantum pectora caecae noctis habent, this is the wisdome of such as are contentious,
What greater madness is there then to spend the price of a Whole farm in contention for three sheaves of corn? and yet Tantum pectora caecae noctis habent, this is the Wisdom of such as Are contentious,
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and often times a duty consists in a negative, as not to be drunk, not to swear, and it is not to be understood that a man hath naturally no power not to do; if there be a naturall disability, it is to action, not to rest or ceasing; and therefore in this case, we cannot reasonably nor justly accuse our Nature, but we have reason to blame our manners which have introduced upon us a morall disability; that is, not that the faculty is impotent and disabled,
and often times a duty consists in a negative, as not to be drunk, not to swear, and it is not to be understood that a man hath naturally no power not to do; if there be a natural disability, it is to actium, not to rest or ceasing; and Therefore in this case, we cannot reasonably nor justly accuse our Nature, but we have reason to blame our manners which have introduced upon us a moral disability; that is, not that the faculty is impotent and disabled,
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Lex enim peccati est violentia consuetudinis, quâ trahitur & tenetur animus etiam invitus, eo merito quo in eam volens illabitur, said St. Austin; The law of sin is the violence of custome, which keep a mans minde against his minde, because he entred willingly,
Lex enim peccati est Violence consuetudinis, quâ Trahitur & tenetur animus etiam Unwillingly, eo merito quo in eam volens illabitur, said Saint Austin; The law of since is the violence of custom, which keep a men mind against his mind, Because he entered willingly,
And indeed in questions of vertue and vice there is no such thing as Nature; or it is so inconsiderable, that it hath in it nothing beyond an inclination which may be reverted;
And indeed in questions of virtue and vice there is no such thing as Nature; or it is so inconsiderable, that it hath in it nothing beyond an inclination which may be reverted;
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but custome brings in a new nature, and makes a Biass in every faculty. To a vicious man some sins become necessary; Temperance makes him sick; severity is death to him;
but custom brings in a new nature, and makes a Bias in every faculty. To a vicious man Some Sins become necessary; Temperance makes him sick; severity is death to him;
for it is infinitely unreasonable, that when you have discoursed wisely against unchastity, and told, that we are separated from it by a circumvallation of Lawes of God and man, that it dishonours the body,
for it is infinitely unreasonable, that when you have discoursed wisely against unchastity, and told, that we Are separated from it by a circumvallation of Laws of God and man, that it dishonours the body,
Eudemus had so used his stomach to so unnaturall drinks, that, as himself tels the story, he took in one day two and twenty potions in which Hellebore was infused,
Eudemus had so used his stomach to so unnatural drinks, that, as himself tells the story, he took in one day two and twenty potions in which Hellebore was infused,
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it will undoe their estates, lose their friends, ruine their fortunes, destroy their body, impoverish the spirit, load the conscience, discompose his rest, confound his reason, amaze him in all his faculties, destroy his hopes, and mischief enough besides;
it will undo their estates, loose their Friends, ruin their fortune's, destroy their body, impoverish the Spirit, load the conscience, discompose his rest, confound his reason, amaze him in all his faculties, destroy his hope's, and mischief enough beside;
and when he considers this, he declares against it; but, Cum bona verba erumpant, affectus tamen ad consuetudinem relabuntur, the man gives good words, but the evill custome prevails;
and when he considers this, he declares against it; but, Cum Bona verba erumpant, affectus tamen ad consuetudinem relabuntur, the man gives good words, but the evil custom prevails;
and it happens as in the case of the Tyrinthians, who to free their nation from a great plague, were bidden only to abstain from laughter, while they offered their sacrifice:
and it happens as in the case of the Corinthians, who to free their Nation from a great plague, were bidden only to abstain from laughter, while they offered their sacrifice:
Do not we daily see how miserable some men make themselves with drunkennesse, and folly? Have not we seen them that have been sick with intemperance, deadly sick, enduring for one drunken meeting, more pain then are in all the fasting dayes of the whole year? and yet do they not the very next day go to it again? Indeed some few are smitten into the beginning of repentance,
Do not we daily see how miserable Some men make themselves with Drunkenness, and folly? Have not we seen them that have been sick with intemperance, deadly sick, enduring for one drunken meeting, more pain then Are in all the fasting days of the Whole year? and yet do they not the very next day go to it again? Indeed Some few Are smitten into the beginning of Repentance,
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Opus est aliquâ fortunae indulgentiâ adhuc inter humana luctanti, dum nodum illum exolvit & omne vinculum mortale, for the knot can hardly be untied which a course of evill manners hath bound upon the soul;
Opus est aliquâ Fortunae indulgentiâ Adhoc inter Humana luctanti, dum nodum Ilum exolvit & omne vinculum mortale, for the knot can hardly be untied which a course of evil manners hath bound upon the soul;
Now this is such a state of slavery, that persons that are sensible ought to complain, NONLATINALPHABET, that they serve worse lords then Egyptian task-masters, there is a lord within that rules and rages, Intus & in jecore aegro pascuntur domini;
Now this is such a state of slavery, that Persons that Are sensible ought to complain,, that they serve Worse Lords then Egyptian taskmasters, there is a lord within that rules and rages, Intus & in jecore aegro pascuntur domini;
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NONLATINALPHABET, said Marcus Antoninus; The two parts of a man are rent in sunder, and that that prevails is the life, it is the man, it is the eloquence perswading every thing to its own interest.
, said Marcus Antoninus; The two parts of a man Are rend in sunder, and that that prevails is the life, it is the man, it is the eloquence persuading every thing to its own Interest.
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Do not all the world sight for liberty, and at no terms will lay down armes till at least they be cousened with the image and colour of it? NONLATINALPHABET;
Do not all the world sighed for liberty, and At no terms will lay down arms till At least they be cozened with the image and colour of it?;
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NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. Either men are slaves to fortune, or to lust; to covetousnesse, or tyranny; something or other compels him to usages against his will and reason;
,,. Either men Are slaves to fortune, or to lust; to covetousness, or tyranny; something or other compels him to usages against his will and reason;
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3. Sin does naturally introduce a great basenesse upon the spirit, expressed in Scripture in some cases by the Devils entring into a man, as it was in the case of Judas, after he had taken the sop, Satan entred into him; and St. Cyprian speaking of them that after Baptisme lapsed into foul crimes, he affirms that spiritu immundo quasi redeunte quatiuntur, ut manifestum sit Diabolum in baptismo fide credentis excludi, si fides postmodum defecerit regredi;
3. since does naturally introduce a great baseness upon the Spirit, expressed in Scripture in Some cases by the Devils entering into a man, as it was in the case of Judas, After he had taken the sop, Satan entered into him; and Saint Cyprian speaking of them that After Baptism lapsed into foul crimes, he affirms that spiritu Impure quasi redeunte quatiuntur, ut Manifest sit Diabolum in Baptismo fide Credentis excludi, si fides postmodum defecerit regredi;
Faith, and the grace of Baptisme turns the Devill out of possession: but when faith fails, and we loose the bands of Religion, then the Devill returns;
Faith, and the grace of Baptism turns the devil out of possession: but when faith fails, and we lose the bans of Religion, then the devil returns;
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that is, the man is devolved into such sins of which there can be no reason given, which no excuse can lessen, which are set off with no pleasure, advanced by no temptations, which deceive by no allurements and flattering pretences:
that is, the man is devolved into such Sins of which there can be no reason given, which no excuse can lessen, which Are Set off with no pleasure, advanced by no temptations, which deceive by no allurements and flattering pretences:
such as are, unthankfulnesse, impiety, giving a secret blow, fawning hypocrisie, detraction, impudence, forgetfulnesse of the dead, and forgetting to do that in their absence which we promised to them in presence, NONLATINALPHABET;
such as Are, unthankfulness, impiety, giving a secret blow, fawning hypocrisy, detraction, impudence, forgetfulness of the dead, and forgetting to do that in their absence which we promised to them in presence,;
Concerning which sorts of unworthinesse it is certain they argue a most degenerous spirit, and they are the effect, the naturall effect of malice and despair,
Concerning which sorts of unworthiness it is certain they argue a most degenerous Spirit, and they Are the Effect, the natural Effect of malice and despair,
I remember that in the Apologues of Phaedrus, it is told concerning an ill natured fellow, that he refused to pay his Symbol, which himself and all the company had agreed should be given for every disease, that each man had;
I Remember that in the Apologues of Phaedrus, it is told Concerning an ill natured fellow, that he refused to pay his Symbol, which himself and all the company had agreed should be given for every disease, that each man had;
Naturall inclination is the first tempter, then compliance, then custome, but this being helped by a consequent folly, dismantles the soul, making it to hate God, to despise Religion, to laugh at severity, to deride sober counsels, to flie from repentance, to resolve against it, to delight in sin without abatement of spirit or purposes:
Natural inclination is the First tempter, then compliance, then custom, but this being helped by a consequent folly, dismantles the soul, making it to hate God, to despise Religion, to laugh At severity, to deride Sobrium Counsels, to fly from Repentance, to resolve against it, to delight in since without abatement of Spirit or Purposes:
and because true peace cannot come, [ for there is no peace, saith my God, to the wicked ] therefore they must make a phantastick peace by a studied cousening of themselves, by false propositions, by carelesnesse, by stupidity, by impudence, by sufferance, and habit; by conversation, and daily acquaintances;
and Because true peace cannot come, [ for there is no peace, Says my God, to the wicked ] Therefore they must make a fantastic peace by a studied cosening of themselves, by false propositions, by carelessness, by stupidity, by impudence, by sufferance, and habit; by Conversation, and daily acquaintances;
when a man is come to the bottome of his wickednsse, he despises all ] such as malice and despite, rancor and impudence, malicious studied ignorance, voluntary contempt of all Religion, hating of good men and good counsels, and taking every wise man and wise action to be his enemy;
when a man is come to the bottom of his wickednsse, he despises all ] such as malice and despite, rancour and impudence, malicious studied ignorance, voluntary contempt of all Religion, hating of good men and good Counsels, and taking every wise man and wise actium to be his enemy;
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or is like the accursed spirits preserved in chains of darknesse and impieties unto the Judgement of the great Day, NONLATINALPHABET, this man can be nothing but evill;
or is like the accursed spirits preserved in chains of darkness and impieties unto the Judgement of the great Day,, this man can be nothing but evil;
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and a base person, all which sin infallibly makes him; yet there are some sins which are directly shamefull in their nature, and proper disreputation,
and a base person, all which since infallibly makes him; yet there Are Some Sins which Are directly shameful in their nature, and proper disreputation,
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The Devils sin was the worst, because it came from the greatest malice: Adams was the worst, because it was of most universall efficacy and dissemination:
The Devils since was the worst, Because it Come from the greatest malice: Adams was the worst, Because it was of most universal efficacy and dissemination:
such as are severally, lying, and swearing. There is a strange poison in the nature of sins, that of so many sorts, every one of them should be the worst. Every sin hath an evill spirit, a Devill of its own to manage, to conduct, and to imbitter it:
such as Are severally, lying, and swearing. There is a strange poison in the nature of Sins, that of so many sorts, every one of them should be the worst. Every since hath an evil Spirit, a devil of its own to manage, to conduct, and to embitter it:
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and although all these are Gods enemies, and have an appendant shame in their retinue, yet to some sins shame is more appropriate, and a proper ingredient in their constitutions:
and although all these Are God's enemies, and have an appendant shame in their retinue, yet to Some Sins shame is more Appropriate, and a proper ingredient in their constitutions:
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and those punishments which the nations of the world have inflicted upon it, are not smart so much as shame: Lustfull souls are cheap and easie, trifling and despised in all wise accounts;
and those punishments which the Nations of the world have inflicted upon it, Are not smart so much as shame: Lustful Souls Are cheap and easy, trifling and despised in all wise accounts;
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It is strange to consider what laborious arts of concealment, what excuses and lessenings, what pretences and fig-leaves men will put before their nakednesse and crimes;
It is strange to Consider what laborious arts of concealment, what excuses and lessenings, what pretences and Fig leaves men will put before their nakedness and crimes;
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shame was the first thing that entred upon the sin of Adam, and when the second world began, there was a strange scene of shame acted by Noah and his sons,
shame was the First thing that entered upon the since of Adam, and when the second world began, there was a strange scene of shame acted by Noah and his Sons,
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What arguments, what hardnesse, what preaching, what necessity can perswade men to confesse their sins? they are so ashamed of them, that to be conceal'd they preferre before their remedy;
What Arguments, what hardness, what preaching, what necessity can persuade men to confess their Sins? they Are so ashamed of them, that to be concealed they prefer before their remedy;
and yet in penitentiall confession the shame is going off, it is like Cato 's coming out of the Theatre, or the Philosopher from the Taverne; it might have been shame to have entred,
and yet in penitential Confessi the shame is going off, it is like Cato is coming out of the Theatre, or the Philosopher from the Tavern; it might have been shame to have entered,
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But so sometimes we see a decayed beauty besmear'd with a lying fucus, and the chinks fill'd with ceruse; besides that it makes no reall beauty, it spoils the face, and betrayes evill manners;
But so sometime we see a decayed beauty besmeared with a lying fucus, and the chinks filled with ceruse; beside that it makes no real beauty, it spoils the face, and betrays evil manners;
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if he lives in disgrace, and that nothing so breaks a mans spirit as dishonour, and the meanest person alive does not think himself fit to be despised;
if he lives in disgrace, and that nothing so breaks a men Spirit as dishonour, and the Meanest person alive does not think himself fit to be despised;
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we are to consider into what an evill condition sin puts us, for which we are not only disgraced and disparaged here, marked with disgracefull punishments, despised by good men, our follies derided, our company avoided,
we Are to Consider into what an evil condition since puts us, for which we Are not only disgraced and disparaged Here, marked with disgraceful punishments, despised by good men, our follies derided, our company avoided,
But in that strange day of recompences, we shall finde the Devill to upbraid the criminall, Christ to disown them, the Angels to drive them from the seat of mercy,
But in that strange day of recompenses, we shall find the devil to upbraid the criminal, christ to disown them, the Angels to drive them from the seat of mercy,
no circumstances concerning the wicked to be considered, but them that aggravate; then the disgrace is not confin'd to the talk of a village, or a province,
no Circumstances Concerning the wicked to be considered, but them that aggravate; then the disgrace is not confined to the talk of a village, or a province,
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NONLATINALPHABET. No night shall then hide it, for in those regions of darknesse where the dishonoured man shall dwell for ever, there is nothing visible but the shame; there is light enough for that, but darknesse for all things else:
. No night shall then hide it, for in those regions of darkness where the dishonoured man shall dwell for ever, there is nothing visible but the shame; there is Light enough for that, but darkness for all things Else:
all that which troubles his conscience, and all that he willingly forgets, shall be proclaim'd by the trumpet of God, by the voice of an Archangell in the great congregation of spirits and just men.
all that which Troubles his conscience, and all that he willingly forgets, shall be proclaimed by the trumpet of God, by the voice of an Archangel in the great congregation of spirits and just men.
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3. When the Boeotians asked the Oracle, by what they should become happy? the answer was made, NONLATINALPHABET, wicked and irreligious persons are prosperous:
3. When the Boeotians asked the Oracle, by what they should become happy? the answer was made,, wicked and irreligious Persons Are prosperous:
* that a man should be made sick for receiving the holy Sacrament unworthily, and blinde for resisting the words of an Apostle, a preacher of the Lawes of Jesus,
* that a man should be made sick for receiving the holy Sacrament unworthily, and blind for resisting the words of an Apostle, a preacher of the Laws of jesus,
and dye suddenly for breaking of his vow, and committing sacriledge, and be under the power and scourge of an exterminating Angell for climbing his Fathers bed, these are things beyond the worlds Philosophy.
and die suddenly for breaking of his Voelli, and committing sacrilege, and be under the power and scourge of an exterminating Angel for climbing his Father's Bed, these Are things beyond the world's Philosophy.
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and that is, an impossibility of being concealed in most cases of heinous crimes; NONLATINALPHABET, let no man suppose that he shall for ever hide his sin:
and that is, an impossibility of being concealed in most cases of heinous crimes;, let no man suppose that he shall for ever hide his since:
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a single action may be conveyed away under the covert of an excuse or a privacy, escaping as Ulysses did the search of Polyphemus, and it shall in time be known that it did escape,
a single actium may be conveyed away under the covert of an excuse or a privacy, escaping as Ulysses did the search of Polyphemus, and it shall in time be known that it did escape,
and in spite shall declare more then he knowes, not more then is true, The Ancients, especially the Scholars of Epicurus, beleev'd that no man could be secured or quiet in his spirit from being discovered.
and in spite shall declare more then he knows, not more then is true, The Ancients, especially the Scholars of Epicurus, believed that no man could be secured or quiet in his Spirit from being discovered.
and besides the undiscernible connexion of the contingencies of providence, many secret crimes have been published by dreams, and talkings in their sleep.
and beside the undiscernible connexion of the contingencies of providence, many secret crimes have been published by dreams, and talkings in their sleep.
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and the intolerable apprehensions of damnation have open'd the cabinet of sin, and brought to light all that was acted in the curtains of night, Quippe ubi se multis per somnia saepe loquentes, Aut morbo delirantes protrâxe feruntur, Et celata diu in medium peccata dedisse.
and the intolerable apprehensions of damnation have opened the cabinet of since, and brought to Light all that was acted in the curtains of night, Quip ubi se multis per somnia saepe Loquentes, Or morbo delirantes protrâxe feruntur, Et Celata Diu in medium Peccata dedisse.
But there are so many wayes of discovery, and amongst so many, some one does so certainly happen that they are well summ'd up by Sophocles, by saying, that time hears all and tels all, NONLATINALPHABET NONLATINALPHABET.
But there Are so many ways of discovery, and among so many, Some one does so Certainly happen that they Are well summed up by Sophocles, by saying, that time hears all and tells all,.
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Many persons have betrayed themselves by their own fears, and knowing themselves never to be secure enough, have gone to purge themselves of what no body suspected them;
Many Persons have betrayed themselves by their own fears, and knowing themselves never to be secure enough, have gone to purge themselves of what no body suspected them;
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Plutarch tels of a young gentleman that destroyed a swallow's nest, pretending to them that repreved him for doing the thing, which in their superstition the Creeks esteemed so ominous, that the little bird accused him for killing his Father.
Plutarch tells of a young gentleman that destroyed a swallow's nest, pretending to them that reproved him for doing the thing, which in their Superstition the Creeks esteemed so ominous, that the little bird accused him for killing his Father.
and had kept this in secret and sure ministry to be as an argument to destroy Atheisme from the face of the earth, by opening the secrets of men with this key of providence.
and had kept this in secret and sure Ministry to be as an argument to destroy Atheism from the face of the earth, by opening the secrets of men with this key of providence.
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Intercepting of letters, mistaking names, false inscriptions, errors of messengers, faction of the parties, fear in the actors, horror in the action, the majesly of the person, the restlesnesse of the minde, distracted looks, wearinesse of the spirit, and all under the conduct of the Divine wisdome,
Intercepting of letters, mistaking names, false inscriptions, errors of messengers, faction of the parties, Fear in the actors, horror in the actium, the Majesty of the person, the Restlessness of the mind, distracted looks, weariness of the Spirit, and all under the conduct of the Divine Wisdom,
and visible as the Chian wines in the purest Crystall. For besides that God takes care of Kings and of the lives of men, NONLATINALPHABET NONLATINALPHABET,
and visible as the Chian wines in the Purest Crystal. For beside that God Takes care of Kings and of the lives of men,,
driving away evill from their persons, and watching as a Mother to keep gnats and flies from her dear boy sleeping in the cradle, there are in the machinations of a mighty mischief,
driving away evil from their Persons, and watching as a Mother to keep gnats and flies from her dear boy sleeping in the cradle, there Are in the machinations of a mighty mischief,
And after all, it was seen and observed by him that stood behinde the cloud, who shall also bring every work of darknesse into light in the day of strange discoveries and fearfull recompences:
And After all, it was seen and observed by him that stood behind the cloud, who shall also bring every work of darkness into Light in the day of strange discoveries and fearful recompenses:
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I do not here speak of those sins which are naturally consequent to each other, as evill words to evill thoughts, evill actions to evill words, rage to drunkennesse, lust to gluttony, pride to ambition;
I do not Here speak of those Sins which Are naturally consequent to each other, as evil words to evil thoughts, evil actions to evil words, rage to Drunkenness, lust to gluttony, pride to ambition;
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NONLATINALPHABET NONLATINALPHABET, One evill invites another, and when God is angry and withdrawes his grace, and the holy Spirit is grieved and departs from his dwelling, the man is left at the mercy of the mercilesse enemy,
, One evil invites Another, and when God is angry and withdraws his grace, and the holy Spirit is grieved and departs from his Dwelling, the man is left At the mercy of the merciless enemy,
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For it is a certain truth, that he who resists, or that neglects to use Gods grace, shall fall into that evill condition, that when he wants it most, he shall have least.
For it is a certain truth, that he who resists, or that neglects to use God's grace, shall fallen into that evil condition, that when he Wants it most, he shall have least.
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and if ever we finde that a sin succeeds a sin in the same instance, it is because we refuse to repent; but if a sin succeeds a sin in another instance,
and if ever we find that a since succeeds a since in the same instance, it is Because we refuse to Repent; but if a since succeeds a since in Another instance,
For though men in this case grow insensible, and that's part of the disease, NONLATINALPHABET, saith Chrysostome, it is the biggest part of the evill that the man feels it not,
For though men in this case grow insensible, and that's part of the disease,, Says Chrysostom, it is the biggest part of the evil that the man feels it not,
and sometimes God works a miracle, and besides his own rule delights to reform a dissolute person, to force a man from the grave, to draw him against the bent of his evill habits;
and sometime God works a miracle, and beside his own Rule delights to reform a dissolute person, to force a man from the grave, to draw him against the bent of his evil habits;
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yet it is so seldome that we are left to consider, that such persons are in a desperate condition, who cannot be saved unlesse God is pleased to work a miracle.
yet it is so seldom that we Are left to Consider, that such Persons Are in a desperate condition, who cannot be saved unless God is pleased to work a miracle.
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3. Sinne brings in its retinue, fearfull plagues and evill angels, messengers of the displeasure of God, concerning which, NONLATINALPHABET, there are enough of dead;
3. Sin brings in its retinue, fearful plagues and evil Angels, messengers of the displeasure of God, Concerning which,, there Are enough of dead;
and those not only to the lesse perfect, but to the best persons, that it makes demonstration, that every sinner is in a worse condition then he dreams of. For consider;
and those not only to the less perfect, but to the best Persons, that it makes demonstration, that every sinner is in a Worse condition then he dreams of. For Consider;
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I end this with the saying of a wise person, advising to every one concerning the use of the tongue, aut lucrentur vitam loquendo, aut tacendo abscondant scientiam;
I end this with the saying of a wise person, advising to every one Concerning the use of the tongue, Or lucrentur vitam Loquendo, Or tacendo abscondant scientiam;
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Did not God punish Zedekiah with suffering his eyes to be put out in the house of bondage? was not God so angry with Valentinian, that he gave him into his enemies hand to be flay'd alive? Have not many persons been struck suddenly in the very act of sin,
Did not God Punish Zedekiah with suffering his eyes to be put out in the house of bondage? was not God so angry with Valentinian, that he gave him into his enemies hand to be flayed alive? Have not many Persons been struck suddenly in the very act of since,
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and yet God was so severely angry that this man was suffered to fall in so big a calamity, that he dyed by the hands of violence, in a manner so seemingly impossible to his condition, that it looked like the biggest sorrow that hath happened to the sons of men? But then let us consider how many and how great crimes we have done;
and yet God was so severely angry that this man was suffered to fallen in so big a calamity, that he died by the hands of violence, in a manner so seemingly impossible to his condition, that it looked like the biggest sorrow that hath happened to the Sons of men? But then let us Consider how many and how great crimes we have done;
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what then do we think shall become of this affair? where must we suffer this vengeance? For that it is due, that it is just we suffer it, these sad examples are a perfect demonstration.
what then do we think shall become of this affair? where must we suffer this vengeance? For that it is due, that it is just we suffer it, these sad Examples Are a perfect demonstration.
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and then let us consider into what a fearfull condition sin hath put us, upon whom a sentence is read, that we shall be plagued like Zedekiah, or Corah, or Dathan, or the King of Spain, or any other King who, were,
and then let us Consider into what a fearful condition since hath put us, upon whom a sentence is read, that we shall be plagued like Zedekiah, or Corah, or Dathan, or the King of Spain, or any other King who, were,
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But then what would become of us, if God should be as angry at our sin as at Zedekiahs, or King Davids? where have we in our body room enough for so many stripes,
But then what would become of us, if God should be as angry At our since as At Zedekiah's, or King Davids? where have we in our body room enough for so many stripes,
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Cujus vulturïs hoc erit cadaver? what vultur, what death, what affliction shall destroy this sinner? The sin hath a punishment of its own which usually attends it, as giddinesse does a drunkard.
Cujus vulturïs hoc erit cadaver? what vulture, what death, what affliction shall destroy this sinner? The since hath a punishment of its own which usually attends it, as giddiness does a drunkard.
and oppression of widowes hath a sting, for the tears of the oppressed are to the oppressour, like the waters of jealousie, making the belly to swell, and the thigh to rot;
and oppression of Widows hath a sting, for the tears of the oppressed Are to the oppressor, like the waters of jealousy, making the belly to swell, and the thigh to rot;
But therefore God that knowes all our tricks and devices, our stratagems to be undone, hath therefore apportioned out his punishments, by analogies, by proportions, and entaile:
But Therefore God that knows all our tricks and devices, our stratagems to be undone, hath Therefore apportioned out his punishments, by analogies, by proportions, and entail:
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And of this the Heathen have been taught something by conversation with the Hebrewes and Christians; unicui { que } nostrum dare paedagogum Deum, said Seneca to Lucilius, non primarium, sed ex eorum numero, quos Ovidius vocat ex plebe deos.
And of this the Heathen have been taught something by Conversation with the Hebrews and Christians; unicui { que } nostrum Dare Pedagogue God, said Senecca to Lucilius, non Primarium, sed ex Their numero, quos Ovidius vocat ex plebe Gods.
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and it was the doctrine of the Stoicks, that to every one there was assigned a Genius and a Juno: Quamobrem major coelitum populus etiam quam hominum intelligi potest, quum singuli ex semetipsis totidem Deos faciant, Junones genios { que } adoptando sibi, said Pliny. Every one does adopt Gods into his family and get a Gunius and a Juno of their own, Junonem meam iratam habeam; it was the oath of Quartilla in Petronius; and Socrates in Plato is said to swear by his Juno; though afterwards among the Romans it became the womans oath, and a note of effeminacy;
and it was the Doctrine of the Stoics, that to every one there was assigned a Genius and a Juno: Therefore Major coelitum populus etiam quam hominum intelligi potest, Whom Singuli ex semetipsis totidem Gods faciant, Juno genios { que } adoptando sibi, said pliny. Every one does adopt God's into his family and get a Gnossian and a Juno of their own, Junonem meam iratam habeam; it was the oath of Quartilla in Petronius; and Socrates in Plato is said to swear by his Juno; though afterwards among the Romans it became the woman's oath, and a note of effeminacy;
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and concerning St. Peter, the faithfull had an opinion, that it might be his Angell; agreeing to the Doctrine of our blessed Lord, who spake of Angels appropriate to his little ones, to infants, to those that belong to him.
and Concerning Saint Peter, the faithful had an opinion, that it might be his Angel; agreeing to the Doctrine of our blessed Lord, who spoke of Angels Appropriate to his little ones, to Infants, to those that belong to him.
* It makes us to lose all that which Christ purchased for us, all the blessings of his providence, the comforts of his spirit, the aids of his grace, the light of his countenance, the hopes of his glory;
* It makes us to loose all that which christ purchased for us, all the blessings of his providence, the comforts of his Spirit, the aids of his grace, the Light of his countenance, the hope's of his glory;
Well might it be said in the words of God by the Prophet, ponam Babylonem in possessionem Erinacei, Babylon shall be the possession of an Hedgehog: that's a sinners dwelling;
Well might it be said in the words of God by the Prophet, Ponam Babylonem in possessionem Erinacei, Babylon shall be the possession of an Hedgehog: that's a Sinners Dwelling;
I summe up all with the saying of Publius Mimus, Tolerabilior est qui mori jubet quàm qui malè vivere, He is more to be endured that puts a man to death,
I sum up all with the saying of Publius Mimus, Tolerabilior est qui Mori jubet quàm qui malè vivere, He is more to be endured that puts a man to death,
Ephes. 4. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
Ephesians 4. 29. Let no corrupt communication proceed out of your Mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
and to morrow the book is newes, and with its novelties gives him fresh entertainment, while the retaining brain layes the book aside, and is full already.
and to morrow the book is news, and with its novelties gives him fresh entertainment, while the retaining brain lays the book aside, and is full already.
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and therefore when the Egyptians sacrificed to Harpocrates their god of Silence, in the midst of their rites they cryed out NONLATINALPHABET, The Tongue is an Angel, good or bad, that's as it happens;
and Therefore when the egyptians sacrificed to Harpocrates their god of Silence, in the midst of their Rites they cried out, The Tongue is an Angel, good or bad, that's as it happens;
for by voices and homilies, by questions and answers, by narratives and invectives, by counsell and reproofe, by praises and hymnes, by prayers and glorifications, we serve Gods glory, and the necessities of men;
for by voices and homilies, by questions and answers, by narratives and invectives, by counsel and reproof, by praises and Hymns, by Prayers and glorifications, we serve God's glory, and the necessities of men;
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and declare his praises, and shew forth his glory; it concerns us to take care that nature be changed into grace, necessity into choice, that while we speak the greatnesse of God,
and declare his praises, and show forth his glory; it concerns us to take care that nature be changed into grace, necessity into choice, that while we speak the greatness of God,
and minister to the needs of our neighbor, and doe the works of life and religion, of society and prudence, we may be fitted to bear a part in the songs of Angels,
and minister to the needs of our neighbour, and do the works of life and Religion, of society and prudence, we may be fitted to bear a part in the songs of Angels,
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and then it sounds like the Scriech-owle, or the groans of death; sorrow and shame, folly and repentance are the notes, and formidable accents of that discord.
and then it sounds like the Screech-owl, or the groans of death; sorrow and shame, folly and Repentance Are the notes, and formidable accents of that discord.
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and therefore I have sometimes wondred how it came to passe, that some of the Ancients, men wise and modest, chaste and of sober spirits, have faln into a fond liberty of declamation against uncleannesse, using such words which bring that sin upon the stage of fancy,
and Therefore I have sometime wondered how it Come to pass, that Some of the Ancients, men wise and modest, chaste and of Sobrium spirits, have fallen into a found liberty of declamation against uncleanness, using such words which bring that since upon the stage of fancy,
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For who can without blushing read Seneca describing the Looking glasse of Hostius, or the severe but looser words of Persius, or the reproofes of St. Hierom himselfe, that great Patron of virginity,
For who can without blushing read Senecca describing the Looking glass of Hostius, or the severe but looser words of Persius, or the reproofs of Saint Hieronymus himself, that great Patron of virginity,
NONLATINALPHABET, you cannot profit the hearers unlesse you discover the filthinesse, for the withdrawing the curtain is shame and confutation enough for so great a basenesse;
, you cannot profit the hearers unless you discover the filthiness, for the withdrawing the curtain is shame and confutation enough for so great a baseness;
And indeed there is a materiall difference in the designe of him that speaks; if he speaks NONLATINALPHABET, according to his secret affection and private folly, it is certainly intolerable;
And indeed there is a material difference in the Design of him that speaks; if he speaks, according to his secret affection and private folly, it is Certainly intolerable;
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But the word which the Apostle uses [ NONLATINALPHABET ] means more then this. NONLATINALPHABET, said Eupolis, and so it signifies musty, rotten, and outworn with age;
But the word which the Apostle uses [ ] means more then this., said Eupolis, and so it signifies musty, rotten, and outworn with age;
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NONLATINALPHABET, rusty peace, so Aristephanes: and according to this acception of the word, we are forbidden to use all language that is in any sense corrupted, unreasonable, or uselesse;
, rusty peace, so Aristephanes: and according to this acception of the word, we Are forbidden to use all language that is in any sense corrupted, unreasonable, or useless;
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language proceeding from our old iniquity, evill habits, or unworthy customes, called in the style of Scripture the remains of the old man, and by the Grecks, doting or talking fondly; NONLATINALPHABET;
language proceeding from our old iniquity, evil habits, or unworthy customs, called in the style of Scripture the remains of the old man, and by the Grecks, doting or talking fondly;;
the boy talkes like an old dotard. 2. NONLATINALPHABET signifies wicked, filthy, or reproachfull, NONLATINALPHABET, any thing that is in its own nature criminall and disgracefull, any language that ministers to mischief.
the boy talks like an old dotard. 2. signifies wicked, filthy, or reproachful,, any thing that is in its own nature criminal and disgraceful, any language that Ministers to mischief.
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And therefore under this word is comprised all the evill of the tongue, that wicked instrument of the unclean Spirit, in the capacity of all the appellatives. 1. Here is forbidden the uselesse, vain,
And Therefore under this word is comprised all the evil of the tongue, that wicked Instrument of the unclean Spirit, in the capacity of all the appellatives. 1. Here is forbidden the useless, vain,
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and trifling conversation, the NONLATINALPHABET, the god of Flies, so is the Devils name, he rules by these little things, by trifles and vanity, by idle and uselesse words, by the entercourses of a vain conversation. 2. The Devill is NONLATINALPHABET,
and trifling Conversation, the, the god of Flies, so is the Devils name, he rules by these little things, by trifles and vanity, by idle and useless words, by the intercourses of a vain Conversation. 2. The devil is,
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an Accuser of the Brethren, and the calumniating, slandering, undervaluing, detracting tongue does his work, that's NONLATINALPHABET, the second that I named,
an Accuser of the Brothers, and the calumniating, slandering, undervaluing, detracting tongue does his work, that's, the second that I nam,
for NONLATINALPHABET is NONLATINALPHABET, so Hesychius; it is slander, hatred, and calumny. 3. But the third is NONLATINALPHABET, the Devils worst appellative, the Destroyer, the dissolute, wanton, tempting, destroying conversation;
for is, so Hesychius; it is slander, hatred, and calumny. 3. But the third is, the Devils worst appellative, the Destroyer, the dissolute, wanton, tempting, destroying Conversation;
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Of these in order, and first of the trifling, vain, uselesse, and impertinent conversation, NONLATINALPHABET, let no vain communication proceed out of your mouth.
Of these in order, and First of the trifling, vain, useless, and impertinent Conversation,, let no vain communication proceed out of your Mouth.
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and full of sweetnesse and justice and noblenesse, but he would read his nonsense verses to all companies at the publick games and in private feasts, in the baths,
and full of sweetness and Justice and nobleness, but he would read his nonsense Verses to all companies At the public games and in private feasts, in the baths,
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for when a sudden silence arose, they said that Mercury was entred, meaning, that he being their loquax numen, their prating god, yet that quitted him not,
for when a sudden silence arose, they said that Mercury was entered, meaning, that he being their Loquax numen, their prating god, yet that quit him not,
And indeed there are some persons so full of nothings, that like the strait sea of Pontus they perpetually empty themselves by their mouth, making every company or single person they fasten on, to be their Propontis; such a one as was Anaximenes, NONLATINALPHABET, He was an Ocean of words, but a drop of understanding.
And indeed there Are Some Persons so full of nothings, that like the strait sea of Pontus they perpetually empty themselves by their Mouth, making every company or single person they fasten on, to be their Propontis; such a one as was Anaximenes,, He was an Ocean of words, but a drop of understanding.
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And if there were no more in this then the matter of prudence, and the proper measures of civill conversation, it would yet highly concern old men, and young men and women to separate from their persons the reproach of their sex and age, that modesty of speech be the ornament of the youthfull,
And if there were no more in this then the matter of prudence, and the proper measures of civil Conversation, it would yet highly concern old men, and young men and women to separate from their Persons the reproach of their sex and age, that modesty of speech be the ornament of the youthful,
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for while he remembers the things of his youth, and not how often he hath told them in his old age, he grows in love with the trifles of his youthfull dayes,
for while he remembers the things of his youth, and not how often he hath told them in his old age, he grows in love with the trifles of his youthful days,
and most commonly will be so ordered that it shall please the company, (and that, truth or honest plainnesse seldome does) or there is a byasse in it, which the more of weight and transportation it hath, the lesse it hath of ingenuity.
and most commonly will be so ordered that it shall please the company, (and that, truth or honest plainness seldom does) or there is a bias in it, which the more of weight and transportation it hath, the less it hath of ingenuity.
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and then they are not beleeved, or at last are found lyars, and such discourses are built up to serve the ministeries or pleasures of the company, but nothing else.
and then they Are not believed, or At last Are found liars, and such discourses Are built up to serve the ministeries or pleasures of the company, but nothing Else.
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and it will be impossible that the minde should be perpetually present to a perpetuall talker, but they will forget truth and themselves, and their own relations.
and it will be impossible that the mind should be perpetually present to a perpetual talker, but they will forget truth and themselves, and their own relations.
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yet unlesse it be directed to the edification of faith, he is not free from danger that speaks it: To this purpose are the words of St. Gregory; while the tongue is not restrained from idle words, ad temeritatem stultae increpationis efferatur, it is made wilde, or may be brought forth to rashnesse and folly:
yet unless it be directed to the edification of faith, he is not free from danger that speaks it: To this purpose Are the words of Saint Gregory; while the tongue is not restrained from idle words, ad temeritatem Foolish increpationis efferatur, it is made wild, or may be brought forth to rashness and folly:
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St. Gregory calls every word vain or idle, quod aut ratione justae necessitatis, aut intentione piae utilitatis caret: and St. Hierom calls it vain, quod sine utilitatis & loquentis dicitur & audientis, which profits neither the speaker nor the hearer.
Saint Gregory calls every word vain or idle, quod Or ratione Justae necessitatis, Or intention Pious utilitatis caret: and Saint Hieronymus calls it vain, quod sine utilitatis & loquentis dicitur & audientis, which profits neither the speaker nor the hearer.
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The same is affirmed by St. Chrysostom , and Gregory Nyssen upon Ecclesiastes, and the same seems intimated in the word NONLATINALPHABET or NONLATINALPHABET,
The same is affirmed by Saint Chrysostom, and Gregory Nyssen upon Ecclesiastes, and the same seems intimated in the word or,
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and by [ vain ] they understood false or lying, not uselesse or imprudent; and yet so though our blessed Saviour hath not so severely forbidden every empty, unsignificant discourse,
and by [ vain ] they understood false or lying, not useless or imprudent; and yet so though our blessed Saviour hath not so severely forbidden every empty, unsignificant discourse,
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2. Of every idle word we shal give account, but yet so, that sometimes the NONLATINALPHABET, the judgment shall fall upon the words, not upon the persons; they be hay and stubble, uselesse and impertinent, light and easie, the fire shall consume them,
2. Of every idle word we shall give account, but yet so, that sometime the, the judgement shall fallen upon the words, not upon the Persons; they be hay and stubble, useless and impertinent, Light and easy, the fire shall consume them,
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yet even the capacities of profit are so large and numerous, that no man hath cause to complain that his tongue is too much restrained by this severity.
yet even the capacities of profit Are so large and numerous, that no man hath cause to complain that his tongue is too much restrained by this severity.
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or the uses of mankinde, he may increase learning, or confirm his notices, cast in his symbol of experience and observation, till the particulars may become a proverbiall sentence and a rule;
or the uses of mankind, he may increase learning, or confirm his notices, cast in his symbol of experience and observation, till the particulars may become a proverbial sentence and a Rule;
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he may serve the ends of civility and popular addresses, or may instruct his brother or himselfe, by something which at that time shall not be reduc'd to a precept by way of meditation,
he may serve the ends of civility and popular Addresses, or may instruct his brother or himself, by something which At that time shall not be reduced to a precept by Way of meditation,
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he may counsell or teach, reprove or admonish, call to minde a precept, or disgrace a vice, reprove it by a parable or a story, by way of Idea or witty representment;
he may counsel or teach, reprove or admonish, call to mind a precept, or disgrace a vice, reprove it by a parable or a story, by Way of Idea or witty representment;
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and expect to give account of his folly in the dayes of recompense. 4. Although in this latitude a mans discourses may be free and safe from judgement,
and expect to give account of his folly in the days of recompense. 4. Although in this latitude a men discourses may be free and safe from judgement,
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and in this it was, that St. Bernard gave caution, Nemo parvi aestimet tempus quod in verbis consumitur otiosis, Let no man think it a light matter that he spend his pretious time in idle words;
and in this it was, that Saint Bernard gave caution, Nemo parvi aestimet Tempus quod in verbis consumitur otiosis, Let no man think it a Light matter that he spend his precious time in idle words;
though in all senses of their owne nature and proper relations they be innocent. They are a throwing away something of that which is to be expended for eternity,
though in all Senses of their own nature and proper relations they be innocent. They Are a throwing away something of that which is to be expended for eternity,
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that the talking man makes himselfe artificially deafe, being like a man in the steeple when the bells ring, you talke to a deafe man, though you speake wisely;
that the talking man makes himself artificially deaf, being like a man in the steeple when the Bells' ring, you talk to a deaf man, though you speak wisely;
But this morosity and sullennesse is so far from being imitable and laudable, that if there were no direct prevarication of any commands expressed or intimated in Scripture,
But this morosity and sullenness is so Far from being imitable and laudable, that if there were no Direct prevarication of any commands expressed or intimated in Scripture,
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yet it must certainly either draw with it, or be it self an infinite omission of duty, especially in the externall glorifications of God, in the institution or advantages of others, in thanksgiving and publick offices,
yet it must Certainly either draw with it, or be it self an infinite omission of duty, especially in the external glorifications of God, in the Institution or advantages of Others, in thanksgiving and public Offices,
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This was to make amends for committing many sins by omitting many duties, and in stead of digging out the offending eye, to pluck out both, that they might neither see the scandall nor the duty;
This was to make amends for committing many Sins by omitting many duties, and in stead of digging out the offending eye, to pluck out both, that they might neither see the scandal nor the duty;
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and kept it a whole Lent in his religious retirements, cujus facti mei si causam quaeris (said he in his account he gives of it) idcircò à sermone prorsus abstinui, ut sermonibus meis moderari discam;
and kept it a Whole Lent in his religious retirements, cujus facti mei si Causam Quaeris (said he in his account he gives of it) idcircò à sermon prorsus abstinui, ut sermonibus meis moderari discam;
and the itch of prating, so to chastise that petulant member, as if there were a great pleasure in prating, which when it grew inordinate, it was to be restrained and punished like other lusts.
and the itch of prating, so to chastise that petulant member, as if there were a great pleasure in prating, which when it grew inordinate, it was to be restrained and punished like other Lustiest.
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I remember it was reported of St. Paul the Hermit, Scholar of St. Anthony, that having once asked whether Christ or the old Prophets were first, he grew so ashamed of his foolish Question, that he spake not a word for 3 years following:
I Remember it was reported of Saint Paul the Hermit, Scholar of Saint Anthony, that having once asked whither christ or the old prophets were First, he grew so ashamed of his foolish Question, that he spoke not a word for 3 Years following:
Though the pious minde is in such actions highly to be regarded, yet I am no way perswaded of the prudence of such a deadnesse and Libitinarian Religion;
Though the pious mind is in such actions highly to be regarded, yet I am no Way persuaded of the prudence of such a deadness and Libitinarian Religion;
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so such importune silence was called, and understood to be a degree of stupidity and madnesse; for so Physicians among the signes of that disease in dogs, place their not barking;
so such importune silence was called, and understood to be a degree of stupidity and madness; for so Physicians among the Signs of that disease in Dogs, place their not barking;
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yet it is certaine, in silence there is wisdome, and there may be deep religion. So Aretaeus describing the life of a studious man, among others, he inserts this, they are NONLATINALPHABET, without colour, pale and wise,
yet it is certain, in silence there is Wisdom, and there may be deep Religion. So Aretaeus describing the life of a studious man, among Others, he inserts this, they Are, without colour, pale and wise,
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For so have I heard that all the noyses and prating of the poole, the croaking of frogs and toads is hushed and appeased upon the instant of bringing upon them the light of a candle or torch.
For so have I herd that all the noises and prating of the pool, the croaking of frogs and toads is hushed and appeased upon the instant of bringing upon them the Light of a candle or torch.
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but it is also religious, and the greatest mystick rites of any institution are ever the most solemn and the most silent; the words in use are almost made Synonymous; There was silence made in heaven for a while, said St. John, who noted it upon occasion of a great solemnity,
but it is also religious, and the greatest mystic Rites of any Institution Are ever the most solemn and the most silent; the words in use Are almost made Synonymous; There was silence made in heaven for a while, said Saint John, who noted it upon occasion of a great solemnity,
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And I remember that when Aristophanes describes the Religion in the Temple of Esculapius, NONLATINALPHABET, The Priest commanded great silence when the mysteriousnesse was nigh;
And I Remember that when Aristophanes describes the Religion in the Temple of Esculapius,, The Priest commanded great silence when the mysteriousness was High;
yet it must be NONLATINALPHABET, it must be seasonable, and just, not commenced upon chance or humour, not sullen and ill-natur'd, not proud and full of fancy, not pertinacious and dead, not mad and uncharitable, nam sic etiam tacuisse nocet.
yet it must be, it must be seasonable, and just, not commenced upon chance or humour, not sullen and Ill-natured, not proud and full of fancy, not pertinacious and dead, not mad and uncharitable, nam sic etiam tacuisse nocet.
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Labia tua sicut vitta coccinea, so Christ commends his Spouse in the Canticles; Thy lips are like a scarlet hair-lace, that is tyed up with modesty from folly and dissolution.
Labia tua sicut vitta coccinea, so christ commends his Spouse in the Canticles; Thy lips Are like a scarlet hairlace, that is tied up with modesty from folly and dissolution.
and if it could be well said of this man who was sparing and severe in talke, it is certain it could not be said of the other, who was a talking bragging person.
and if it could be well said of this man who was sparing and severe in talk, it is certain it could not be said of the other, who was a talking bragging person.
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SERMON, XXIII. Part II. THe consideration hitherto hath been of the immoderation and generall excesse in speaking without descending to particular cases:
SERMON, XXIII. Part II THe consideration hitherto hath been of the immoderation and general excess in speaking without descending to particular cases:
3. Consideration of the dangers and consequent evills hath some efficacy in nature to restrain our looser talkings, by the help of fear and prudent apprehensions.
3. Consideration of the dangers and consequent evils hath Some efficacy in nature to restrain our looser talkings, by the help of Fear and prudent apprehensions.
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Aelian tels of the geese flying over the mountain Taurus, NONLATINALPHABET, that for fear of Eagles nature hath taught them to carry stones in their mouths, till they be past their danger;
Aelian tells of the geese flying over the mountain Taurus,, that for Fear of Eagles nature hath taught them to carry stones in their mouths, till they be passed their danger;
care of our selves, desire of reputation, appetites of being believed, love of societies and faire complyances, fear of quarrels and misinterpretation, of lawsuits and affronts, of scorne and contempt, of infinite sins,
care of our selves, desire of reputation, appetites of being believed, love of societies and fair compliances, Fear of quarrels and misinterpretation, of lawsuits and affronts, of scorn and contempt, of infinite Sins,
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but action and businesse is not the cure alone, unlesse we adde solitarinesse; for the experience of this last age hath made us to feel, that companies of working people have nurs'd up a strange Religion;
but actium and business is not the cure alone, unless we add solitariness; for the experience of this last age hath made us to feel, that companies of working people have nursed up a strange Religion;
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For in prayers, multitude of words is sometime foolish, very often dangerous, and of all things in the world we must be carefull we bring not to God the sacrifice of fooles; and the talking much of the things of Scripture hath ministred often to vanity, and divisions.
For in Prayers, multitude of words is sometime foolish, very often dangerous, and of all things in the world we must be careful we bring not to God the sacrifice of Fools; and the talking much of the things of Scripture hath ministered often to vanity, and divisions.
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1. Concerning Stultiloquy, it is to be observed that the Masters of spirituall life meane not, the talke and uselesse babble of weak and ignorant persons;
1. Concerning Stultiloquy, it is to be observed that the Masters of spiritual life mean not, the talk and useless babble of weak and ignorant Persons;
or foresight of new necessities, yet being guided by the hand, and counsel'd by the wisdome of the supreme power, their Lord, and ours, doe things with greater nicenesse and exactnesse of art,
or foresight of new necessities, yet being guided by the hand, and counseled by the Wisdom of the supreme power, their Lord, and ours, do things with greater niceness and exactness of art,
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if they can be rul'd by an understanding without, when they have none within, they shall receive this advantage, that their owne passions shall not transport their mindes,
if they can be ruled by an understanding without, when they have none within, they shall receive this advantage, that their own passion shall not transport their minds,
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But that which is here meant by Stultiloquy, or foolish speaking, is the Lubricum verbi, as St. Ambrose calls it, the slipping with the tongue, which prating people often suffer, whose discourses betray the vanity of their spirit,
But that which is Here meant by Stultiloquy, or foolish speaking, is the Lubricum verbi, as Saint Ambrose calls it, the slipping with the tongue, which prating people often suffer, whose discourses betray the vanity of their Spirit,
but an Angell does not sit by a man, as a nurse by the babies cradle, watching every motion and the lighting of a flie upon the childes lip: and so is prudence;
but an Angel does not fit by a man, as a nurse by the babies cradle, watching every motion and the lighting of a fly upon the child's lip: and so is prudence;
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Doe not many men talke themselves into anger, skrewing up themselves with dialogues and fancy, till they forget the company and themselves? and some men hate to be contradicted,
Do not many men talk themselves into anger, screwing up themselves with dialogues and fancy, till they forget the company and themselves? and Some men hate to be contradicted,
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or oppresse the reputation of their neighbour, unseasonable repetition of that which neither profits nor delights, trifling contentions about a goats beard,
or oppress the reputation of their neighbour, unseasonable repetition of that which neither profits nor delights, trifling contentions about a Goats beard,
or the blood of an oyster, anger and animosity, spite and rage, scorn and reproach begun upon Questions, which concern neither of the litigants, fierce disputations, strivings for what is past,
or the blood of an oyster, anger and animosity, spite and rage, scorn and reproach begun upon Questions, which concern neither of the litigants, fierce disputations, strivings for what is past,
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2. The second is Scurrility, or foolish jesting. This the Apostle so joyns with the former NONLATINALPHABET, [ foolish speaking and jestings which are not convenient ] that some think this to be explicative of the other,
2. The second is Scurrility, or foolish jesting. This the Apostle so joins with the former, [ foolish speaking and jestings which Are not convenient ] that Some think this to be explicative of the other,
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and that St. Paul using the word NONLATINALPHABET (which all men before his time used in a good sense) meanes not that which indeed is witty and innocent, pleasant and apt for institution,
and that Saint Paul using the word (which all men before his time used in a good sense) means not that which indeed is witty and innocent, pleasant and apt for Institution,
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but that which fooles and Parasites call NONLATINALPHABET, but indeed is NONLATINALPHABET, what they called facetiousnesse and pleasant wit, is indeed to all wise persons a meer Stultiloquy, or talking like a foole;
but that which Fools and Parasites call, but indeed is, what they called facetiousness and pleasant wit, is indeed to all wise Persons a mere Stultiloquy, or talking like a fool;
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And indeed I am induc'd fully to this understanding of St. Pauls words by the conjunctive particle [ NONLATINALPHABET ] which he uses, NONLATINALPHABET, and filthinesse, and [ foolish talking,
And indeed I am induced Fully to this understanding of Saint Paul's words by the conjunctive particle [ ] which he uses,, and filthiness, and [ foolish talking,
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for by covetousnesse is meant any defraudation; NONLATINALPHABET, fraudator, so St. Cyprian renders it: and NONLATINALPHABET St. Hierom derives from NONLATINALPHABET, to take more then a man should;
for by covetousness is meant any defraudation;, fraudator, so Saint Cyprian renders it: and Saint Hieronymus derives from, to take more then a man should;
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and therefore when St. Paul said, Let no man circumvent his brother in any matter, he expounds it of adultery; and in this very place he renders NONLATINALPHABET, stuprum, lust; and indeed it is usuall in Scripture, that Covetousnesse being so universall,
and Therefore when Saint Paul said, Let no man circumvent his brother in any matter, he expounds it of adultery; and in this very place he renders, stuprum, lust; and indeed it is usual in Scripture, that Covetousness being so universal,
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This jesting which St. Paul reproves, is a direct NONLATINALPHABET, or the jesting of Mimics and Players, that of the foole in the play, which in those times,
This jesting which Saint Paul reproves, is a Direct, or the jesting of Mimics and Players, that of the fool in the play, which in those times,
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and long before, and long after, were of that licentiousnesse that they would abuse Socrates or Aristides: and because the rabble were the laughers, they knew how to make them roare aloud with a slovenly and wanton word,
and long before, and long After, were of that licentiousness that they would abuse Socrates or Aristides: and Because the rabble were the laughers, they knew how to make them roar aloud with a slovenly and wanton word,
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for he quotes a saying of our blessed Saviour out of the Gospel of the Nazarens, Nunquam laett sitis nisi cum fratrem vestrum in charitate videritis, Never be merry but when you see your brother in charity:
for he quotes a saying of our blessed Saviour out of the Gospel of the Nazarens, Never laett sitis nisi cum fratrem Vestrum in charitate videritis, Never be merry but when you see your brother in charity:
such were the ridicularii among the Romanes, and the NONLATINALPHABET among the Greeks; and this trade besides its own unworthinesse, was mingled with infinite impieties;
such were the ridicularii among the Romans, and the among the Greeks; and this trade beside its own unworthiness, was mingled with infinite impieties;
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that in this throng of evill circumstances finding a humour placed, which without infinite warinesse could never pretend to innocence, it is no wonder they forbad all;
that in this throng of evil Circumstances finding a humour placed, which without infinite wariness could never pretend to innocence, it is no wonder they forbade all;
and raises his laughter louder then his prayers and yesterdayes groans, for no interest but that he may eat? A Penitent and a Jester is like a Grecian piece of money, on which were stamped a Helena on one side and a Hecuba on the other, a Rose and a deadly Aconite, a Paris and an Aesop, nothing was more contrary;
and raises his laughter Louder then his Prayers and yesterday's groans, for no Interest but that he may eat? A Penitent and a Jester is like a Grecian piece of money, on which were stamped a Helena on one side and a Hecuba on the other, a Rose and a deadly Aconite, a paris and an Aesop, nothing was more contrary;
and upon this account this folly was reproved by St. Hierom, Verum & haec à sanctis viris penitùs propellenda, quibus magis convenit flere atque lugere;
and upon this account this folly was reproved by Saint Hieronymus, Verum & haec à sanctis Viris penitùs propellenda, quibus magis convenit flere atque lugere;
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3. If it be in an ordinary person, it is dangerous; but if in an eminent, a consecrated, a wise, and extraordinary person, it is scandalous. Inter saeculares nugae sunt, in ore Sacerdotis blasphemiae; so St. Bernard.
3. If it be in an ordinary person, it is dangerous; but if in an eminent, a consecrated, a wise, and extraordinary person, it is scandalous. Inter saeculares nugae sunt, in over Sacerdote Blasphemies; so Saint Bernard.
The Ecclesiasticall History reports that many jests passed between St. Anthony the Father of the Hermits, and his Scholar St. Paul; and St. Hilarion is reported to have been very pleasant,
The Ecclesiastical History reports that many jests passed between Saint Anthony the Father of the Hermit's, and his Scholar Saint Paul; and Saint Hilarion is reported to have been very pleasant,
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and here in my text our conversation is commanded to be such, NONLATINALPHABET, that it may minister grace, that is, favour, complacence, cheerfulnesse;
and Here in my text our Conversation is commanded to be such,, that it may minister grace, that is, favour, complacence, cheerfulness;
But cheerfulnesse and a festivall spirit fills the soule full of harmony, it composes musick for Churches and hearts, it makes and publishes glorifications of God, it produces thankfulnesse and serves the ends of charity,
But cheerfulness and a festival Spirit fills the soul full of harmony, it composes music for Churches and hearts, it makes and publishes glorifications of God, it produces thankfulness and serves the ends of charity,
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and when the oyle of gladnesse runs over, it makes bright and tall emissions of light and holy fires, reaching up to a cloud, and making joy round about:
and when the oil of gladness runs over, it makes bright and tall emissions of Light and holy fires, reaching up to a cloud, and making joy round about:
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And therefore since it is so innocent, and may be so pious and full of holy advantage, whatsoever can innocently minister to this holy joy does set forward the work of Religion and Charity.
And Therefore since it is so innocent, and may be so pious and full of holy advantage, whatsoever can innocently minister to this holy joy does Set forward the work of Religion and Charity.
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3. The third instance of the vain trifling conversation, and immoderate talking is, revealing secrets; which is a dismantling and renting off the robe from the privacies of humane entercourse;
3. The third instance of the vain trifling Conversation, and immoderate talking is, revealing secrets; which is a dismantling and renting off the robe from the privacies of humane intercourse;
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He that intrusts a secret to his friend, goes thither as to sanctuary, and to violate the rites of that is sacriledge, and profanation of friendship, which is the sister of Religion, and the mother of secular blessing;
He that intrusts a secret to his friend, Goes thither as to sanctuary, and to violate the Rites of that is sacrilege, and profanation of friendship, which is the sister of Religion, and the mother of secular blessing;
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D' Avila tels of a French Marquesse, young and fond, to whom the Duke of Guise had conveyed notice of the intended massacre, which when he had whispered into the Kings ear, where there was no danger of publication,
D' Avila tells of a French Marquess, young and found, to whom the Duke of Guise had conveyed notice of the intended massacre, which when he had whispered into the Kings ear, where there was no danger of publication,
I have nothing more to adde concerning this, but that if this vanity happens in the matters of Religion, it puts on some new circumstances of deformity:
I have nothing more to add Concerning this, but that if this vanity happens in the matters of Religion, it puts on Some new Circumstances of deformity:
And if he that ministers to the souls of men, and is appointed to restore him that is overtaken in a fault, shall publish the secrets of a conscience, he prevaricates the bands of Nature and Religion, in stead of a Father he turns an Accuser, a NONLATINALPHABET, he weakens the hearts of the penitent,
And if he that Ministers to the Souls of men, and is appointed to restore him that is overtaken in a fault, shall publish the secrets of a conscience, he prevaricates the bans of Nature and Religion, in stead of a Father he turns an Accuser, a, he weakens the hearts of the penitent,
and the secrets of the Spirit passe into the shames of the world, and all the sweetnesses by which the severity of the duty are alleviated and made easie, are imbittered and become venemous by the tongue of a talking fool.
and the secrets of the Spirit pass into the shames of the world, and all the Sweetnesses by which the severity of the duty Are alleviated and made easy, Are imbittered and become venomous by the tongue of a talking fool.
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Valerius Soranus was put to death by the old and braver Romanes, ob meritum profanae vocis, quòd contra interdictum Romae nomen eloqui fuit ausus; because by prating he profan'd the secret of their Religion,
Valerius Soranus was put to death by the old and braver Romans, ob Merit profanae Vocis, quòd contra interdictum Rome Nome eloqui fuit ausus; Because by prating he profaned the secret of their Religion,
These I reckon as the proper evils of the vain and trifling tongue; for though the effect passes into further mischief, yet the originall is weaknesse and folly,
These I reckon as the proper evils of the vain and trifling tongue; for though the Effect passes into further mischief, yet the original is weakness and folly,
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and by the number and weight of arguments hath left this testimony, that it is a foolish vice, but hard to be cured; infinitely unreasonable, but strangely prevailing;
and by the number and weight of Arguments hath left this testimony, that it is a foolish vice, but hard to be cured; infinitely unreasonable, but strangely prevailing;
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it profanes the most holy things, and mingles dirt with the beames of the Sun, follies and trifling talke interweav'd and knit together with the sacred name of God;
it profanes the most holy things, and mingles dirt with the beams of the Sun, follies and trifling talk interweaved and knit together with the sacred name of God;
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it placeth the most excellent of things in the meanest and basest circumstances, it brings the secrets of heaven into the streets, dead mens bones into a Temple;
it places the most excellent of things in the Meanest and Basest Circumstances, it brings the secrets of heaven into the streets, dead men's bones into a Temple;
The name of God is so sacred, so mighty, that it rends mountains, it opens the bowels of the deepest rocks, it casts out Devils and makes Hell to tremble,
The name of God is so sacred, so mighty, that it rends Mountains, it Opens the bowels of the Deepest Rocks, it Cast out Devils and makes Hell to tremble,
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then he taught all the world the majesty and veneration of his Name; and therefore it was, that God made restraints upon our conceptions and expressions of him:
then he taught all the world the majesty and veneration of his Name; and Therefore it was, that God made restraints upon our conceptions and expressions of him:
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and therefore as God drew their eyes from vanity, by putting his name amongst them, and representing no shape; so even when he had put his name amongst them, he took it off from the tongue and placed it before the eye;
and Therefore as God drew their eyes from vanity, by putting his name among them, and representing no shape; so even when he had put his name among them, he took it off from the tongue and placed it before the eye;
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Now all these great things concerning the Name of God are infinite reproofes of common and vain swearing by it, Gods name is left us here to pray by, to hope in, to be the instrument and conveyance of our worshippings, to be the witnesse of truth and the Judge of secrets, the end of strife and the avenger of perjury, the discerner of right and the severe exacter of all wrongs;
Now all these great things Concerning the Name of God Are infinite reproofs of Common and vain swearing by it, God's name is left us Here to pray by, to hope in, to be the Instrument and conveyance of our worshippings, to be the witness of truth and the Judge of secrets, the end of strife and the avenger of perjury, the discerner of right and the severe exacter of all wrongs;
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and this was noted by St. James, But above all things swear not at all, NONLATINALPHABET, that ye may not fall into condemnation; so we read it, following the Arabian, Syrian, and Latin books, and some Greek Copies;
and this was noted by Saint James, But above all things swear not At all,, that you may not fallen into condemnation; so we read it, following the Arabian, Syrian, and Latin books, and Some Greek Copies;
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But there is another reading of these words, which hath great emphasis and power, in this article, Swear not at all, NONLATINALPHABET, that you may not fall into hypocrisie, that is, into the disreputation of a lying, deceiving, cousening person;
But there is Another reading of these words, which hath great emphasis and power, in this article, Swear not At all,, that you may not fallen into hypocrisy, that is, into the disreputation of a lying, deceiving, cosening person;
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All these things put together may take off our wonder at St. James expression, of NONLATINALPHABET, above all things sweare not, ] it is a thing so highly to be regarded,
All these things put together may take off our wonder At Saint James expression, of, above all things swear not, ] it is a thing so highly to be regarded,
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and yet is so little considered, that it is hard to say, whether there be in the world any instance in which men are so carelesse of their danger and damnation, as in this.
and yet is so little considered, that it is hard to say, whither there be in the world any instance in which men Are so careless of their danger and damnation, as in this.
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and intricates all wise discourses, and throws a cloud upon the face of truth, and while men contend for truth, error drest in the same habit slips into her chaire,
and intricates all wise discourses, and throws a cloud upon the face of truth, and while men contend for truth, error dressed in the same habit slips into her chair,
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Nimirùm altercando veritas amittitur: There is noyse but no harmony, fighting but no victory, talking but no learning, all are teachers and all are wilfull, every man is angry,
Nimirùm altercando veritas amittitur: There is noise but no harmony, fighting but no victory, talking but no learning, all Are Teachers and all Are wilful, every man is angry,
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NONLATINALPHABET, Their mouth is a spear, their language is a two-edged sword, their throat is a shield, (as Nonnus his expression is) and the clamors and noyses of this folly is that which St. Paul reproves in this chapt.
, Their Mouth is a spear, their language is a two-edged sword, their throat is a shield, (as Nonnus his expression is) and the clamours and noises of this folly is that which Saint Paul reproves in this Chapter.
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Clamor equus est irae, cum prostraveris equitem dejeceris, saith St. Chrysostom, Anger rides upon noyse as upon a horse, still the noyse and the rider is in the dirt;
Clamor equus est irae, cum prostraveris equitem dejeceris, Says Saint Chrysostom, Anger rides upon noise as upon a horse, still the noise and the rider is in the dirt;
But he whose tongue rides upon passion, and is spur'd by violence and contention, is like a horse or mule without a bridle, and without understanding, NONLATINALPHABET, No person that is clamorous can be wise.
But he whose tongue rides upon passion, and is spurred by violence and contention, is like a horse or mule without a bridle, and without understanding,, No person that is clamorous can be wise.
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and yet it is observable, that although the instances in the beginning be onely vain, yet in the issue and effects they are troublesome and full of mischief:
and yet it is observable, that although the instances in the beginning be only vain, yet in the issue and effects they Are troublesome and full of mischief:
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and that we may perceive, that even all effusion and multitude of language and vainer talke cannot be innocent, we may observe that there are many good things which are wholly spoyl'd if they doe but touch the tongue; they are spoyl'd with speaking:
and that we may perceive, that even all effusion and multitude of language and vainer talk cannot be innocent, we may observe that there Are many good things which Are wholly spoiled if they do but touch the tongue; they Are spoiled with speaking:
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such as is the sweetest of all Christian graces, humility, and the noblest actions of humanity, the doing favors and acts of kindnesse. If you speak of them, you pay your selfe, and lose your kindnesse;
such as is the Sweetest of all Christian graces, humility, and the Noblest actions of humanity, the doing favors and acts of kindness. If you speak of them, you pay your self, and loose your kindness;
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humility is by talking changed into pride and hypocrisie, and patience passes into peevishnesse, and secret trust into perfidiousnesse, and modesty into dissolution, and judgement into censure; but by silence and a restrained tongue all the first mischiefs are avoyded, and all these graces preserved.
humility is by talking changed into pride and hypocrisy, and patience passes into peevishness, and secret trust into perfidiousness, and modesty into dissolution, and judgement into censure; but by silence and a restrained tongue all the First mischiefs Are avoided, and all these graces preserved.
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but there are two spirits worse then these: 1. The spirit of detraction; and 2. The spirit of flattery. The first is NONLATINALPHABET, from whence the Devill hath his name, He is an Accuser of the brethren. But the second is worse;
but there Are two spirits Worse then these: 1. The Spirit of detraction; and 2. The Spirit of flattery. The First is, from whence the devil hath his name, He is an Accuser of the brothers. But the second is Worse;
the first sort of this is that which the Apostle calls whispering, which signifies to abuse our neighbor secretly, by telling a private story of him. — linguáque refert audita susurro,
the First sort of this is that which the Apostle calls whispering, which signifies to abuse our neighbour secretly, by telling a private story of him. — linguáque refert audita susurro,
These are those which the holy Scripture notes by the disgracefull name of Talebearers: Thou shalt not goe up and down as a Talebearer among the people;
These Are those which the holy Scripture notes by the disgraceful name of Talebearers: Thou shalt not go up and down as a Talebearer among the people;
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This kinde of communication was called NONLATINALPHABET among the Greeks, and was as much hated as the Publicans among the Jewes, NONLATINALPHABET, It is a vile thing, O ye Athenians, it is a vile thing for a man to be a Sycophant, or a Tale-bearer, and the dearest friendships in the world cannot be secure where such whisperers are attended to.
This kind of communication was called among the Greeks, and was as much hated as the Publicans among the Jews,, It is a vile thing, Oh you Athenians, it is a vile thing for a man to be a Sycophant, or a Talebearer, and the dearest friendships in the world cannot be secure where such whisperers Are attended to.
and we have long liv'd together, and obliged each other by mutuall endearments, and I am glad he is acquitted by the criminall Judges, Sed tamen admiror, quo pacto judicium illud Fugerit —
and we have long lived together, and obliged each other by mutual endearments, and I am glad he is acquitted by the criminal Judges, said tamen admiror, quo pacto judicium illud Fugerit —
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so Syphax did secretly wound Massinissa, and made Scipio watchfull and implacable against Sophonisba, onely by commending her beauty and her wit, her constancy and unalterable love to her country,
so Syphax did secretly wound Massinissa, and made Scipio watchful and implacable against Sophonisba, only by commending her beauty and her wit, her constancy and unalterable love to her country,
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This is that which the Apostle calls NONLATINALPHABET, a crafty and deceitfull way of hurting, and renders a mans tongue venemous as the tongue of a serpent, that bites even though he be charm'd.
This is that which the Apostle calls, a crafty and deceitful Way of hurting, and renders a men tongue venomous as the tongue of a serpent, that bites even though he be charmed.
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3. But the next is more violent, and that is railing or reviling, which Aristotle in his Rhetoricks says is very often the vice of boys and of rich men, who out of folly or pride, want of manners,
3. But the next is more violent, and that is railing or reviling, which Aristotle in his Rhetorics Says is very often the vice of boys and of rich men, who out of folly or pride, want of manners,
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or want of the measures of a man, wisdome and the just proportions of his brethren, doe use those that erre before them most scornfully and unworthily;
or want of the measures of a man, Wisdom and the just proportions of his brothers, do use those that err before them most scornfully and unworthily;
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and Tacitus noted it of the Claudian family in Rome, an old and inbied pride and scornfulnesse made them apt to abuse all that fell under their power and displeasure;
and Tacitus noted it of the Claudian family in Room, an old and inbied pride and scornfulness made them apt to abuse all that fell under their power and displeasure;
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There have been in these last ages examples of Judges who would reproach the condemned and miserable criminall, deriding his calamity, and reviling his person.
There have been in these last ages Examples of Judges who would reproach the condemned and miserable criminal, deriding his calamity, and reviling his person.
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Nero did so to Thraseas, and the old Heathens to the primitive Martyrs, pereuntibus addita ludibria, said Tacitus of them, they crucified them again by putting them to suffer the shame of their fouler language, they rail'd at them when they bowed their heads upon the crosse,
Nero did so to Thraseas, and the old heathens to the primitive Martyrs, pereuntibus addita Ludibria, said Tacitus of them, they Crucified them again by putting them to suffer the shame of their Fowler language, they railed At them when they bowed their Heads upon the cross,
for he that can rule the tongue, is fit also to govern the whole body, that is, the Church or Congregation; Magistrates and the Governours of souls, they are by severity to restraine this inordination, which indeed is a foul one;
for he that can Rule the tongue, is fit also to govern the Whole body, that is, the Church or Congregation; Magistrates and the Governors of Souls, they Are by severity to restrain this inordination, which indeed is a foul one;
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Are we not often too imperious against our servants? Do we not entertain and seed our own anger with vile and basest language? Doe not we chastise a servants folly or mistake, his error or his chance, with language fit to be used by none but vile persons,
are we not often too imperious against our Servants? Do we not entertain and seed our own anger with vile and Basest language? Do not we chastise a Servants folly or mistake, his error or his chance, with language fit to be used by none but vile Persons,
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and towards none but dogs? Our blessed Saviour restraining the hostility and murther of the tongue, threatens hell fire to them that call their brother foole; meaning, that all language which does really and by intention disgrace him in the greater instances, is as directly against the charity of the Gospel, as killing a man was against the severity and justice of the law. And although the word it self may be us'd to reprove the indiscretions,
and towards none but Dogs? Our blessed Saviour restraining the hostility and murder of the tongue, threatens hell fire to them that call their brother fool; meaning, that all language which does really and by intention disgrace him in the greater instances, is as directly against the charity of the Gospel, as killing a man was against the severity and Justice of the law. And although the word it self may be used to reprove the indiscretions,
and carelesse follies of an idle person, yet it must be used onely in order to his amendment, * by an authorized person, * in the limits of a just reproofe, * upon just occasion, * and so as may not doe him mischief in the event of things.
and careless follies of an idle person, yet it must be used only in order to his amendment, * by an authorized person, * in the Limits of a just reproof, * upon just occasion, * and so as may not do him mischief in the event of things.
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For so we finde that our blessed Saviour cal'd his Disciples, NONLATINALPHABET, foolish; and S. James used NONLATINALPHABET, vain man, signifying the same with the forbidden raca, NONLATINALPHABET, vain, uselesse, or empty; and St. Paul calls the Galatians, mad, and foolish, and bewitched; and Christ called Herod, Fox; and St. John called the Pharisees, the generation of vipers;
For so we find that our blessed Saviour called his Disciples,, foolish; and S. James used, vain man, signifying the same with the forbidden raca,, vain, useless, or empty; and Saint Paul calls the Galatians, mad, and foolish, and bewitched; and christ called Herod, Fox; and Saint John called the Pharisees, the generation of vipers;
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and this also be done prudently, safely, and usefully, it is not contumely; But when men upon all occasions revile an offending person, lessening his value, sowring his spirit,
and this also be done prudently, safely, and usefully, it is not contumely; But when men upon all occasions revile an offending person, lessening his valve, souring his Spirit,
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and his life, despising his infirmities, tragically expressing his lightest misdemeanour, NONLATINALPHABET, being tyrannically declamatory, and intolerably angry for a trifle, these are such, who,
and his life, despising his infirmities, tragically expressing his Lightest misdemeanour,, being tyrannically declamatory, and intolerably angry for a trifle, these Are such, who,
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if you chide too long, your reproofe is changed into reproach; if too bitterly, it becomes railing; if too loud, it is immodest; if too publick, it is like a dog. NONLATINALPHABET NONLATINALPHABET,
if you chide too long, your reproof is changed into reproach; if too bitterly, it becomes railing; if too loud, it is immodest; if too public, it is like a dog.,
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4. The fourth instance of the calumniating filthy communication, is that which we properly call slander, or the inventing evill things, falsely imputing crimes to our neighbor:
4. The fourth instance of the calumniating filthy communication, is that which we properly call slander, or the inventing evil things, falsely imputing crimes to our neighbour:
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Falsum crimen quasi venenatum telum, (said Cicero) A false tongue or a foul lye against a mans reputation, is like a poysoned arrow, it makes the wound deadly,
Falsum crimen quasi venenatum telum, (said Cicero) A false tongue or a foul lie against a men reputation, is like a poisoned arrow, it makes the wound deadly,
and it was esteemed so vile a thing, that when Jesabel commanded the Elders of Israel to suborn false witnesses against Naboth, she gave them instructions to take two men, the sons of Belial;
and it was esteemed so vile a thing, that when Jezebel commanded the Elders of Israel to suborn false Witnesses against Naboth, she gave them instructions to take two men, the Sons of Belial;
God gave him over to be oppressed by a false witnesse, quoniam coepit abire post sordes, therefore he suffered calumny, and was overthrown in judgement.
God gave him over to be oppressed by a false witness, quoniam Coepit abire post sordes, Therefore he suffered calumny, and was overthrown in judgement.
This was it that humbled Joseph in fetters, and the iron entred into his soule, but it crushed him not so much as the false tongue of his revengefull Mistresse, untill his cause was known,
This was it that humbled Joseph in fetters, and the iron entered into his soul, but it crushed him not so much as the false tongue of his revengeful Mistress, until his cause was known,
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and therefore against the dangers of a slandering tongue, all laws have so cautelously arm'd themselves, that besides the severest prohibitions of God often recorded in both Testaments, God hath chosen it to be one of his appellatives to be the Defender of them, a party for those, whose innocency and defencelesse state makes them most apt to be undone by this evill spirit;
and Therefore against the dangers of a slandering tongue, all laws have so cautelously armed themselves, that beside the Severest prohibitions of God often recorded in both Testaments, God hath chosen it to be one of his appellatives to be the Defender of them, a party for those, whose innocency and defenceless state makes them most apt to be undone by this evil Spirit;
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I mean pupils, and widows, the poore, and the oppressed. And in pursuance of this charity the Imperiall laws have invented a juramentum de calumniâ on oath to be exhibited to the Actor or Plaintiff, that he beleevs himself to have a just cause,
I mean pupils, and Widows, the poor, and the oppressed. And in pursuance of this charity the Imperial laws have invented a juramentum de calumniâ on oath to be exhibited to the Actor or Plaintiff, that he beleevs himself to have a just cause,
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and as if this were not sufficient, God hath in severall ages wrought miracles, and raised the dead to life, that by such strange appearances they might relieve the oppressed Innocent,
and as if this were not sufficient, God hath in several ages wrought Miracles, and raised the dead to life, that by such strange appearances they might relieve the oppressed Innocent,
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and so it was in the case of Gregory Bishop of Agrigentum, falsely accused by Sabinus and Crescentius; Gods power cast the Devill out of Eudocia, the Devill or spirit of Slander,
and so it was in the case of Gregory Bishop of Agrigentum, falsely accused by Sabinus and Crescentius; God's power cast the devil out of Eudocia, the devil or Spirit of Slander,
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yet it is very materiall which Eusebius relates of the three false witnesses accusing Narcissus Bishop of Jerusalem, of an infamous crime, which they did, affirming it under severall curses:
yet it is very material which Eusebius relates of the three false Witnesses accusing Narcissus Bishop of Jerusalem, of an infamous crime, which they did, affirming it under several curses:
the first being surprised with fire in his owne roofe, amaz'd and intricated, confounded and despairing, paid the price of his slander with the pains of most fearfull flames:
the First being surprised with fire in his own roof, amazed and Intricated, confounded and despairing, paid the price of his slander with the pains of most fearful flames:
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In the Temple at Smyrna there were Looking-glasses which represented the best face as crooked, ugly, and deformed; the Greeks call these NONLATINALPHABET:
In the Temple At Smyrna there were Looking-glasses which represented the best face as crooked, ugly, and deformed; the Greeks call these:
For he that works by Thessalie ceremonies, by charmes, and non sense words, by figures and insignificant characterismes, by images and by rags, by circles and imperfect noyses, hath more advantage and reall title to the opportunities of mischief, by the cursing tongue;
For he that works by Thessaly ceremonies, by charms, and non sense words, by figures and insignificant characterismes, by Images and by rags, by Circles and imperfect noises, hath more advantage and real title to the opportunities of mischief, by the cursing tongue;
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but he gives some over to punishment, and chastises the follies of rage, and the madnesse of the tongue by suffering it to passe into a further mischief then the harsh sound and horrible accents of the evill language.
but he gives Some over to punishment, and chastises the follies of rage, and the madness of the tongue by suffering it to pass into a further mischief then the harsh found and horrible accents of the evil language.
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By the tongue we blesse God and curse men (saith St. James) NONLATINALPHABET, reproaching is cursing; and both of them opposed to NONLATINALPHABET, to blessing; and there are many times and seasons in which both of them passe into reall effect.
By the tongue we bless God and curse men (Says Saint James), reproaching is cursing; and both of them opposed to, to blessing; and there Are many times and seasons in which both of them pass into real Effect.
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and heaps objections diligently, and aggravates bitterly, and with all his powers endeavors to represent the separate souls to God as polluted and unfit to come into his presence,
and heaps objections diligently, and aggravates bitterly, and with all his Powers endeavors to represent the separate Souls to God as polluted and unfit to come into his presence,
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But though this accusation of us cannot hurt them who will not hurt themselves, yet this malice is prevailing when the spirit of flattery is let forth upon us.
But though this accusation of us cannot hurt them who will not hurt themselves, yet this malice is prevailing when the Spirit of flattery is let forth upon us.
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but certainly not exactly, for it signifieth easinesse, complying foolishly, and flattering, Charity flattereth not, NONLATINALPHABET, saith Suidas out of St. Basil, it signifies any thing that serves rather for ornament then for use, for pleasure then for profit.
but Certainly not exactly, for it signifies easiness, complying foolishly, and flattering, Charity Flattereth not,, Says Suidas out of Saint Basil, it signifies any thing that serves rather for ornament then for use, for pleasure then for profit.
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And this is it which St. Paul sayes is against charity. For if to call a man foole and vitious, be so high an injury, we may thence esteem what a great calamity it is to be so; and therefore he that makes him so,
And this is it which Saint Paul Says is against charity. For if to call a man fool and vicious, be so high an injury, we may thence esteem what a great calamity it is to be so; and Therefore he that makes him so,
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He that persuades an ugly, deformed man, that he is handsome, a short man that he is tall, a bald man that he hath a good head of hair, makes him to become ridiculous and a foole, but does no other mischief.
He that persuades an ugly, deformed man, that he is handsome, a short man that he is tall, a bald man that he hath a good head of hair, makes him to become ridiculous and a fool, but does not other mischief.
or that his loosenesse is a signe of a quick spirit, or that it is not dangerous but easily pardonable, a trick of youth, a habit that old age will lay aside as a man pares his nailes, this man hath given great advantage to his friends mischief;
or that his looseness is a Signen of a quick Spirit, or that it is not dangerous but Easily pardonable, a trick of youth, a habit that old age will lay aside as a man pares his nails, this man hath given great advantage to his Friends mischief;
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By my flattery I lay a snare to get 20 l. and rather then lose this contemptible sum of money, I will throw him that shall give it me (as far as I can) into hell, there to roar beyond all the measures of time or patience.
By my flattery I lay a snare to get 20 l. and rather then loose this contemptible sum of money, I will throw him that shall give it me (as Far as I can) into hell, there to roar beyond all the measures of time or patience.
and on purpose rushed one against another, and overthrew the meat as it was served to his table, onely because the Prince was shortsighted, they gave them sufficient instances in what state of affaires they stood with them that waited;
and on purpose rushed one against Another, and overthrew the meat as it was served to his table, only Because the Prince was shortsighted, they gave them sufficient instances in what state of affairs they stood with them that waited;
and what proportions or wayes can such great personages have towards felicity, when their vice shall be allowed and praised, every action that is but tolerable shall be accounted heroicall,
and what proportions or ways can such great Personages have towards felicity, when their vice shall be allowed and praised, every actium that is but tolerable shall be accounted heroical,
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that Princes and great personages never learn to doe any thing perfectly well, but to ride the great horse, quia scil. ferociens bestia adulari non didicit, because the proud beast knows not how to flatter,
that Princes and great Personages never Learn to do any thing perfectly well, but to ride the great horse, quia scil. ferociens Beast adulari non Didicat, Because the proud beast knows not how to flatter,
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and commends all that he sees, and tempts to mischief, and cares not, so his friend may but perish pleasantly. And indeed that is a calamity that undoes many a soul;
and commends all that he sees, and tempts to mischief, and Cares not, so his friend may but perish pleasantly. And indeed that is a calamity that undoes many a soul;
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in the mean time we are carelesse whether indeed it be so or no, and therefore we give pensions to fools and vile persons to abuse us, and cousen us of felicity.
in the mean time we Are careless whither indeed it be so or no, and Therefore we give pensions to Fools and vile Persons to abuse us, and Cousin us of felicity.
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and but secretly perceive the complyance and tendernesse to serve the ends of your folly? perit procari, si latet, said Plancus, If you be not perceived, you lose your reward;
and but secretly perceive the compliance and tenderness to serve the ends of your folly? perit procari, si latet, said Plancus, If you be not perceived, you loose your reward;
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This put buskins upon Nero, and made him fidle in all the great Towns of Greece. When their Lords were Drunkards, they called them Bacchus; when they were Wrestlers, they saluted them by the name of Hercules; and some were so vain as to think themselves commended,
This put buskin's upon Nero, and made him fiddle in all the great Towns of Greece. When their lords were Drunkards, they called them Bacchus; when they were Wrestlers, they saluted them by the name of Hercules; and Some were so vain as to think themselves commended,
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And indeed nothing more abuses easie fooles that onely seek for an excuse for their wickednesse, a Patron for their vice, a warrant for their sleepy peace,
And indeed nothing more Abuses easy Fools that only seek for an excuse for their wickedness, a Patron for their vice, a warrant for their sleepy peace,
When old Cato commended meretricious mixtures, and to prevent adulteries permitted fornication, the youth of the succeeding ages had warrant enough to goe ad olentes fornices, into their chambers of filthy pleasure;
When old Cato commended meretricious mixtures, and to prevent adulteries permitted fornication, the youth of the succeeding ages had warrant enough to go and olentes fornices, into their chambers of filthy pleasure;
And it would passe the goblets in a freer circle, if a flattering man shall but say, Narratur & prisci Catonis saepè mero caluisse virtus, that old Cato would drink hard at sun-set.
And it would pass the goblets in a freer circle, if a flattering man shall but say, Narratur & prisci Catonis saepè mero caluisse virtus, that old Cato would drink hard At sunset.
When Varro had noted, that wise and severe Salust, who by excellent sententious words had reproved the follies of lust, was himselfe taken in adultery, The Romane youth did hug their vice,
When Varro had noted, that wise and severe Sallust, who by excellent sententious words had reproved the follies of lust, was himself taken in adultery, The Roman youth did hug their vice,
This sort of flattery is therefore more dangerous, because it makes the temptation ready for mischief, apted and dressed with proper, materiall, and imitable circumstances.
This sort of flattery is Therefore more dangerous, Because it makes the temptation ready for mischief, apted and dressed with proper, material, and imitable Circumstances.
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and when Plato saw his scholars stoop in the shoulders, and Aristotle observed his to stammer, they began to be lesse troubled with those imperfections which they thought common to themselves and others.
and when Plato saw his Scholars stoop in the shoulders, and Aristotle observed his to stammer, they began to be less troubled with those imperfections which they Thought Common to themselves and Others.
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alius quidam adulatione clam utebatur parcè, alius ex aperto palm, rusticitate simulatâ, quasi simplicitas illa ars non sit. They pretend they love not to dissemble,
alius quidam adulation clam utebatur parcè, alius ex Aperto palm, rusticitate simulatâ, quasi simplicitas illa ars non sit. They pretend they love not to dissemble,
and so man that is willing to dye quietly, is content with the honest heartynesse and downright simplicity of him that with an artificial rudenesse dress'd the flattery.
and so man that is willing to die quietly, is content with the honest heartynesse and downright simplicity of him that with an artificial rudeness dressed the flattery.
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6. Some will laugh and make a sport of a vice, and can hear their friend tell the cursed narrative of his adultery, of his drunkennesse, of his craft and unjust purchases;
6. some will laugh and make a sport of a vice, and can hear their friend tell the cursed narrative of his adultery, of his Drunkenness, of his craft and unjust purchases;
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I have this one thing onely to insert, and then the caution will be sufficient, viz. that we doe not think all praise given to our friend to be flattery,
I have this one thing only to insert, and then the caution will be sufficient, viz. that we do not think all praise given to our friend to be flattery,
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and therefore Plutarch well compared friendship to medicinall oyntments, which however delicious they be, yet they are also usefull, and minister to healing.
and Therefore Plutarch well compared friendship to medicinal ointments, which however delicious they be, yet they Are also useful, and minister to healing.
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I onely adde this advice, that since selfe-love is the serpents milk that feeds this viper flattery, we should doe well to choke it with its mothers milk;
I only add this Advice, that since Self-love is the Serpents milk that feeds this viper flattery, we should do well to choke it with its mother's milk;
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For he that because he loves himselfe, loves to be flattered, does, because he loves himself, love to entertain a man to abuse him, to mock him, and to destroy him finally.
For he that Because he loves himself, loves to be flattered, does, Because he loves himself, love to entertain a man to abuse him, to mock him, and to destroy him finally.
For although garrulity and foolish inordinate talking is a conjunction of folly and sin, and the prating man while he desires to get the love of them he converses with, incurres their hatred;
For although garrulity and foolish inordinate talking is a conjunction of folly and since, and the prating man while he Desires to get the love of them he converses with, incurs their hatred;
and therefore the practicall life of Ecclesiasticall Governors being found in the way of holinesse and zeale, is called status perfectionis, a more excellent and perfect condition of life,
and Therefore the practical life of Ecclesiastical Governors being found in the Way of holiness and zeal, is called status perfectionis, a more excellent and perfect condition of life,
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and farre beyond the retirements and inoffensive life of those innocent persons which doe so much lesse of profit, by how much charity is better then meditation,
and Far beyond the retirements and inoffensive life of those innocent Persons which do so much less of profit, by how much charity is better then meditation,
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1. We must speak that which is good ] NONLATINALPHABET, any thing that may serve the ends of our God and of our Neighbour, in the measures of Religion and usefulnesse.
1. We must speak that which is good ], any thing that may serve the ends of our God and of our Neighbour, in the measures of Religion and usefulness.
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And therefore when we are commanded to love God, by this love Christ understands obedience; when we are commanded to honour God, it is by singing and reciting his praises,
And Therefore when we Are commanded to love God, by this love christ understands Obedience; when we Are commanded to honour God, it is by singing and reciting his praises,
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for so it must be NONLATINALPHABET, good speech, such as is NONLATINALPHABET, for the edification of necessity: the phrase is an Hebraisme, where the genitive case of a substantive is put for the adjective;
for so it must be, good speech, such as is, for the edification of necessity: the phrase is an Hebraism, where the genitive case of a substantive is put for the adjective;
that is, that we so order our communication, that it be apt to instruct the ignorant, to strengthen the weak, to recall the wanderer, to restraine the vicious, to comfort the disconsolate, to speak a word in season to every mans necessity, NONLATINALPHABET, that it may minister grace, something that may please and profit them, according as they shall need;
that is, that we so order our communication, that it be apt to instruct the ignorant, to strengthen the weak, to Recall the wanderer, to restrain the vicious, to Comfort the disconsolate, to speak a word in season to every men necessity,, that it may minister grace, something that may please and profit them, according as they shall need;
For since all our hopes on our part depend upon our obedience to God, and conformity to our Lord Jesus, by whom our endevours are sanctified and accepted,
For since all our hope's on our part depend upon our Obedience to God, and conformity to our Lord jesus, by whom our endeavours Are sanctified and accepted,
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there being nothing, or not enough to warrant and strengthen great resolutions, to reconcile our affections to difficulties, to make us patient of affronts, to receive deeper mortifications,
there being nothing, or not enough to warrant and strengthen great resolutions, to reconcile our affections to difficulties, to make us patient of affronts, to receive Deeper mortifications,
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and though every argument which the Spirit of God hath made and recorded in holy Scripture, is of it selfe inducement great enough to endear obedience;
and though every argument which the Spirit of God hath made and recorded in holy Scripture, is of it self inducement great enough to endear Obedience;
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but in the treasures of the Spirit, in the heaps and variety of institution, and wise discourses, there will not onely be enough to make a man without excuse,
but in the treasures of the Spirit, in the heaps and variety of Institution, and wise discourses, there will not only be enough to make a man without excuse,
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for although Gods sufficient grace is present to all that can use it, yet if there be no more then that, it is a sad consideration to remember, that there are but few that will be saved,
for although God's sufficient grace is present to all that can use it, yet if there be no more then that, it is a sad consideration to Remember, that there Are but few that will be saved,
and capacities to lay up treasures of notices and instructions in their brothers soul, that by some argument or other they may be met withall and taken in every corner of their conversation.
and capacities to lay up treasures of notices and instructions in their Brother's soul, that by Some argument or other they may be met withal and taken in every corner of their Conversation.
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and the persuasions of men are strangely divided, and the interests of men are a violent and preternaturall declination from the strictnesses of vertue,
and the persuasions of men Are strangely divided, and the interests of men Are a violent and preternatural declination from the Strictnesses of virtue,
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and we shall perceive that men generally need knowledge enough to over-power all their passions, to root out their vitious inclinations, to master their prejudice, to answer objections, to resist temptations, to refresh their wearynesse, to fixe their resolutions, and to determine their doubts;
and we shall perceive that men generally need knowledge enough to overpower all their passion, to root out their vicious inclinations, to master their prejudice, to answer objections, to resist temptations, to refresh their wearynesse, to fix their resolutions, and to determine their doubts;
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and therefore to see your brother in a state of ignorance, is to see him unfurnished and unprepared to all good works, a person safe no longer then till a temptation comes,
and Therefore to see your brother in a state of ignorance, is to see him unfurnished and unprepared to all good works, a person safe no longer then till a temptation comes,
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for how can it be possible for those who could not account concerning the stories of Christs life and death, the ministeries of their redemption, the foundation of all their hopes, the great argument of all their obediences;
for how can it be possible for those who could not account Concerning the stories of Christ life and death, the ministeries of their redemption, the Foundation of all their hope's, the great argument of all their obediences;
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and the World, and their owne follies daily present to them in the course of every dayes conversation? And it will be an ill return to say, that God will require no more of them then he hath given them;
and the World, and their own follies daily present to them in the course of every days Conversation? And it will be an ill return to say, that God will require no more of them then he hath given them;
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The third person of the holy Trinity is known to us by the name and dignity of the Holy Ghost the Comforter, and God glories in the appellative, that he is the Father of mercies, and the God of all comfort, and therefore to minister in the office is to become like God,
The third person of the holy Trinity is known to us by the name and dignity of the Holy Ghost the Comforter, and God Glories in the appellative, that he is the Father of Mercies, and the God of all Comfort, and Therefore to minister in the office is to become like God,
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and the endearments of society, and pleasantness of conversation, and powers of seasonable discourse, arguments to allay the sorrow, by abating our apprehensions and taking out the sting,
and the endearments of society, and pleasantness of Conversation, and Powers of seasonable discourse, Arguments to allay the sorrow, by abating our apprehensions and taking out the sting,
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and dance a while in the aire, to tell that there is joy within, and that the great mother of creatures will open the stock of her new refreshment, become usefull to mankinde,
and dance a while in the air, to tell that there is joy within, and that the great mother of creatures will open the stock of her new refreshment, become useful to mankind,
and God is pleased with no musick from below so much as in the thanksgiving songs of relieved Widows, of supported Orphans, of rejoycing, and comforted, and thankfull persons.
and God is pleased with no music from below so much as in the thanksgiving songs of relieved Widows, of supported Orphans, of rejoicing, and comforted, and thankful Persons.
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This part of communication does the work of God and of our Neighbors, and bears us to heaven in streams of joy made by the overflowings of our brothers comfort.
This part of communication does the work of God and of our Neighbours, and bears us to heaven in streams of joy made by the overflowings of our Brother's Comfort.
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But therefore in proportion to this I may tell the excellency of the imployment, and the duty of that charity which bears the dying and languishing soul from the fringes of hell to the seat of the brightest stars, where Gods face shines and reflects comforts for ever and ever.
But Therefore in proportion to this I may tell the excellency of the employment, and the duty of that charity which bears the dying and languishing soul from the fringes of hell to the seat of the Brightest Stars, where God's face shines and reflects comforts for ever and ever.
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yet God does not alwayes send Angels on these embassies, but sends a man ut sit homo homini Deus, that every good man in his season may be to his brother in the place of God, to comfort and restore him;
yet God does not always send Angels on these embassies, but sends a man ut sit homo Homini Deus, that every good man in his season may be to his brother in the place of God, to Comfort and restore him;
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and that it may appear how much it is the duty of us all to minister comfort to our brother, we may remember that the same words and the same arguments doe oftentimes more prevaile upon our spirits when they are applyed by the hand of another,
and that it may appear how much it is the duty of us all to minister Comfort to our brother, we may Remember that the same words and the same Arguments do oftentimes more prevail upon our spirits when they Are applied by the hand of Another,
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for the wounds of a friend are better then the kisses of an enemy (saith Solomon:) we imitate the office of the great Shepheard and Bishop of souls, if we goe to seek and save that which was lost;
for the wounds of a friend Are better then the Kisses of an enemy (Says Solomon:) we imitate the office of the great Shepherd and Bishop of Souls, if we go to seek and save that which was lost;
it will alter slander into piety, detraction into counsell, revenge into friendly and most usefull offices, that the Vipers flesh may become Mithridate, and the Devill be defeated in his malicious imployment of our language.
it will altar slander into piety, detraction into counsel, revenge into friendly and most useful Offices, that the Vipers Flesh may become Mithridate, and the devil be defeated in his malicious employment of our language.
why should not himself be glad of the same charity?) he is also proud, and Scorner is his name; he thinks himself exempt from the condition and failings of men,
why should not himself be glad of the same charity?) he is also proud, and Scorner is his name; he thinks himself exempt from the condition and failings of men,
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but get to himselfe a Reprover on purpose, whose warrant shall be liberty, whose thanks shall be amendment, whose entertainment shall be obedience; for a flattering word is like a bright sun-shine to a sore Eye, it increases the trouble, and lessens the sight;
but get to himself a Reprover on purpose, whose warrant shall be liberty, whose thanks shall be amendment, whose entertainment shall be Obedience; for a flattering word is like a bright sunshine to a soar Eye, it increases the trouble, and lessens the sighed;
for when it comes afterwards in case of contumacy to be declared in publick, it passes from fraternall correption to Ecclesiasticall discipline. When Socrates reproved Plato at a feast, Plato told him, it had been better he had told him his fault in private;
for when it comes afterwards in case of contumacy to be declared in public, it passes from fraternal correption to Ecclesiastical discipline. When Socrates reproved Plato At a feast, Plato told him, it had been better he had told him his fault in private;
And for this indiscretion Aristomenes the Tutor of Ptolemy, who before the Corinthian Embassadors reproved the King for sleeping at the solemne audience, profited nothing,
And for this indiscretion Aristomenes the Tutor of Ptolemy, who before the Corinthian ambassadors reproved the King for sleeping At the solemn audience, profited nothing,
For 1. a publick and an authoriz'd person, may doe it publickly, and may name the person as himself shall judge expedient. — secuit Lucilius urbem: Te Lupe, te Muti; & genuinum fregit in illis: Omne vafer vitium —
For 1. a public and an authorized person, may do it publicly, and may name the person as himself shall judge expedient. — secuit Lucilius urbem: Te Lupe, te Muti; & genuinum fregit in illis: Omne vafer Vitium —
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if otherwise he cannot well be taught his danger, and his duty. 3. There are some circumstances of person in which by interpretation, duty or custome a leave is indulged or presum'd, that liberty may be prudently used, publickly to reprove the publick vices:
if otherwise he cannot well be taught his danger, and his duty. 3. There Are Some Circumstances of person in which by Interpretation, duty or custom a leave is indulged or presumed, that liberty may be prudently used, publicly to reprove the public vices:
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When the friend of Philotimus the Physician came to him to be cured of a sore finger, he told him, Heus tu, non tibi cum reduvia est nego•ium, he let his finger alone,
When the friend of Philotimus the physician Come to him to be cured of a soar finger, he told him, Heus tu, non tibi cum reduvia est nego•ium, he let his finger alone,
But when a vice stains his soule, when he is a foole in his manners, when he is proud, and impatient of contradiction, when he disgraces himselfe by talking weakly,
But when a vice stains his soul, when he is a fool in his manners, when he is proud, and impatient of contradiction, when he disgraces himself by talking weakly,
So Solon reproved Croesus, and Socrates Alcibiades, and Cyrus chid Cyaxares, and Plato told to Dion that of all things in the world he should beware of that folly, by which men please themselves, and despise a better judgement:
So Solon reproved Croesus, and Socrates Alcibiades, and Cyrus Child Cyaxares, and Plato told to Dion that of all things in the world he should beware of that folly, by which men please themselves, and despise a better judgement:
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But severe and biting language is then out of season, and it is like putting vineger to an enflamed and smarting eye, it increases the anguish, and tempts unto impatience.
But severe and biting language is then out of season, and it is like putting vinegar to an inflamed and smarting eye, it increases the anguish, and tempts unto impatience.
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and so wrought upon the criminal, and wilde Demetrius; and he moved him to repentance, who if he had been chidden (as he expected) would have scorn'd the manners of the Cynic, and hated his presence and institution;
and so wrought upon the criminal, and wild Demetrius; and he moved him to Repentance, who if he had been chidden (as he expected) would have scorned the manners of the Cynic, and hated his presence and Institution;
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Hieron invited Epicharmus to supper, and he knowing that Hieron had unfortunately kil'd his friend, replyed to his invitation, At { que } nuper cum amicos immolares non vorasti, I think I may come,
Hieron invited Epicharmus to supper, and he knowing that Hieron had unfortunately killed his friend, replied to his invitation, At { que } nuper cum amicos immolares non vorasti, I think I may come,
for when thou didst sacrifice thy friends thou didst not devour them. This was a bitter sarcasme, and might with more prudence and charity have been avoyded.
for when thou didst sacrifice thy Friends thou didst not devour them. This was a bitter sarcasm, and might with more prudence and charity have been avoided.
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They that intend charitably and conduct wisely, take occasions and proper seasons of reproof, they doe it by way of question and similitude, by narrative and apologues, by commending something in him that is good,
They that intend charitably and conduct wisely, take occasions and proper seasons of reproof, they do it by Way of question and similitude, by narrative and apologues, by commending something in him that is good,
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Ammonius observing that his Scholars were nice and curious in their diet, and too effeminate for a Philosophicall life, caused his freed man to chastise his boy for not dining without vinegar,
Ammonius observing that his Scholars were Nicaenae and curious in their diet, and too effeminate for a Philosophical life, caused his freed man to chastise his boy for not dining without vinegar,
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Some use to mingle prayses with their reprehensions, and to invite their friends patience to endure remedy, by ministring some pleasure with their medicine;
some use to mingle praises with their reprehensions, and to invite their Friends patience to endure remedy, by ministering Some pleasure with their medicine;
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not by changing his manners, his principles, and the consequences of his discourse, (as Alcibiades was supposed to doe) for it is best to keep the severity of our owne principles,
not by changing his manners, his principles, and the consequences of his discourse, (as Alcibiades was supposed to do) for it is best to keep the severity of our own principles,
for so Plato lived at Syracuse, just as he lived in the Academy; he was the same to Dionysius that he was to Dion: But this I mean, that he who meanes to win soules,
for so Plato lived At Syracuse, just as he lived in the Academy; he was the same to Dionysius that he was to Dion: But this I mean, that he who means to win Souls,
if therefore men would as willingly be vertuous as be healthfull, as willingly doe no evill as suffer none, be as desirous of heaven as of a long life on earth, all the difficulties and temptations against this duty of reproving our sinning brother would soon be conceal'd;
if Therefore men would as willingly be virtuous as be healthful, as willingly do not evil as suffer none, be as desirous of heaven as of a long life on earth, all the difficulties and temptations against this duty of reproving our sinning brother would soon be concealed;
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And for the other part, those I mean who ought to be reproved, they are to remember, that themselves give pensions to the Preacher on purpose to be reproved if they shall need it*, that God hath instituted a holy Order of men to that very purpose*, that they should be severally told of all that is amisse*, that themselves chide their children and their servants for their good,
And for the other part, those I mean who ought to be reproved, they Are to Remember, that themselves give pensions to the Preacher on purpose to be reproved if they shall need it*, that God hath instituted a holy Order of men to that very purpose*, that they should be severally told of all that is amisse*, that themselves chide their children and their Servants for their good,
and endure the cutting off a limbe to preserve their lives*, and therefore that it is a strange witchcraft and a prodigious folly, that at so easie a mortification as the suffering of a plain friendly reproofe, they will not set forward their interest of heaven,
and endure the cutting off a limb to preserve their lives*, and Therefore that it is a strange witchcraft and a prodigious folly, that At so easy a mortification as the suffering of a plain friendly reproof, they will not Set forward their Interest of heaven,
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And when all remember that flattery and importune silence suffer the mighty to perish like fooles and inconsiderate persons, it ought to awake our spirits,
And when all Remember that flattery and importune silence suffer the mighty to perish like Fools and inconsiderate Persons, it ought to awake our spirits,
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It was a strange thing that Valentinian should in the midst of so many Christian Prelates make a law to establish Polygamy, and that no Bishop should dare to reprehend him.
It was a strange thing that Valentinian should in the midst of so many Christian Prelates make a law to establish Polygamy, and that no Bishop should Dare to reprehend him.
Sermon. I. VVHITSVNDAY OF THE SPIRIT OF GRACE. 8. Romans. v. 9. 10. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God, dwell in you.
Sermon. I. WHITSUNDAY OF THE SPIRIT OF GRACE. 8. Romans. v. 9. 10. But you Are not in the Flesh, but in the Spirit, if so be that the Spirit of God, dwell in you.
and because he was this day manifested, the Gospel was this day first preached, and it became a law to us, called the law of the Spirit of life, that is, a law taught us by the Spirit, leading us to life eternal.
and Because he was this day manifested, the Gospel was this day First preached, and it became a law to us, called the law of the Spirit of life, that is, a law taught us by the Spirit, leading us to life Eternal.
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But the Gospel is called the Spirit, 1. Because it contains in it such glorious mysteries which were revealed by the immediate inspirations of the Spirit, not onely in the matter it self,
But the Gospel is called the Spirit, 1. Because it contains in it such glorious Mysteres which were revealed by the immediate inspirations of the Spirit, not only in the matter it self,
that a virgin should be a Mother, that dead men should live again, that the NONLATINALPHABET, the ashes of dissolved bones should become bright as the Sun, blessed as Angels, swift in motion as thought, clear as the purest Noone:
that a Virgae should be a Mother, that dead men should live again, that the, the Ashes of dissolved bones should become bright as the Sun, blessed as Angels, swift in motion as Thought, clear as the Purest Noon:
and his Spirit to sanctifie our souls, to turn our bodies into temperance, our souls into mindes, our mindes into Spirit, our Spirit into glory: that he who can give us all things, who is Lord of Men and Angels,
and his Spirit to sanctify our Souls, to turn our bodies into temperance, our Souls into minds, our minds into Spirit, our Spirit into glory: that he who can give us all things, who is Lord of Men and Angels,
these are articles of so mysterious a Philosophy, that we could have inferred them from no premises, discours'd them upon the stock of no naturall, or scientificall principles;
these Are Articles of so mysterious a Philosophy, that we could have inferred them from no premises, discoursed them upon the stock of no natural, or scientifical principles;
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and therefore the Gospel is Spiritus patefactus, the manifestation of the Spirit ad aedificationem (as the Apostle calls it) for edification and building us up to be a Holy Temple to the Lord.
and Therefore the Gospel is Spiritus patefactus, the manifestation of the Spirit ad aedificationem (as the Apostle calls it) for edification and building us up to be a Holy Temple to the Lord.
2. But when we had been taught all these mysterious articles, we could not by any humane power have understood them, unlesse the Spirit of God had given us a new light,
2. But when we had been taught all these mysterious Articles, we could not by any humane power have understood them, unless the Spirit of God had given us a new Light,
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Animalis homo, NONLATINALPHABET, that is, as S. Jude expounds the word NONLATINALPHABET, the animal, or the naturall man, the man that hath not the Spirit cannot discern the things of God,
Animalis homo,, that is, as S. U^de expounds the word, the animal, or the natural man, the man that hath not the Spirit cannot discern the things of God,
and by that eye whose bird is the Holy Dove, whose Candle is the Gospel; Scio incapacem te sacramenti, Impie Non posse coecis mentibus mysterium Haurire nostrum: nil diurnum nox capit.
and by that eye whose bird is the Holy Dove, whose Candle is the Gospel; Scio incapacem te Sacrament, Impie Non posse coecis mentibus mysterium Haurire nostrum: nil diurnum nox Capital.
How many times doth God speak to us by his servants the Prophets, by his Son, by his Apostles, by sermons by spirituall books, by thousands of homilies,
How many times does God speak to us by his Servants the prophets, by his Son, by his Apostles, by Sermons by spiritual books, by thousands of homilies,
and if ever it come to passe that we tremble as Felix did, when we hear a sad story of death, of righteousnesse, and judgement to come, then we put it off to another time,
and if ever it come to pass that we tremble as Felix did, when we hear a sad story of death, of righteousness, and judgement to come, then we put it off to Another time,
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3. The Gospel is called Spirit, because it consists of Spiritual Promises, and Spiritual precepts, and makes all men that embrace it, truly to be Spiritual men:
3. The Gospel is called Spirit, Because it consists of Spiritual Promises, and Spiritual Precepts, and makes all men that embrace it, truly to be Spiritual men:
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and it is impossible that any man who believes, and considers the great, the infinite, the unspeakable, the unimaginable, the never ceasing joyes, that are prepared for all the sons and daughters of the Gospel should not desire them;
and it is impossible that any man who believes, and considers the great, the infinite, the unspeakable, the unimaginable, the never ceasing Joys, that Are prepared for all the Sons and daughters of the Gospel should not desire them;
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The Gospel is called the Spirit, because by, and in the Gospel, God hath given to us not onely the Spirit of manifestation, that is, of instruction and of Catechisme, of faith and confident assent;
The Gospel is called the Spirit, Because by, and in the Gospel, God hath given to us not only the Spirit of manifestation, that is, of instruction and of Catechism, of faith and confident assent;
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if you have not the Spirit of obsignation: if the Holy Ghost be not come upon you to great purposes of holinesse, all other pretences are vain, ye are still in the flesh, which shall never inherit the kingdom of God.
if you have not the Spirit of obsignation: if the Holy Ghost be not come upon you to great Purposes of holiness, all other pretences Are vain, you Are still in the Flesh, which shall never inherit the Kingdom of God.
so are men who are in the Spirit, that is, they beleeve as he teaches, they work as he inables, they choose what he calls good, they are friends of his friends,
so Are men who Are in the Spirit, that is, they believe as he Teaches, they work as he inables, they choose what he calls good, they Are Friends of his Friends,
So when the Son of God had made us free, and hath onely subjected us to the service and dominion of the Spirit, we are free as Princes within the circles of their Diadem,
So when the Son of God had made us free, and hath only subjected us to the service and dominion of the Spirit, we Are free as Princes within the Circles of their Diadem,
and their Tutors, that they may be accursed without law, and be undone without control, and be ignorant and miserable without a teacher and without discipline.
and their Tutors, that they may be accursed without law, and be undone without control, and be ignorant and miserable without a teacher and without discipline.
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Upon this foundation, the Apostle hath built these two propositions. 1. Whosoever hath not the Spirit of Christ, he is none of his, he does not belong to Christ at all:
Upon this Foundation, the Apostle hath built these two propositions. 1. Whosoever hath not the Spirit of christ, he is none of his, he does not belong to christ At all:
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All shall receive the Spirit of Christ, the promise of the Father, because this was the great instrument of distinction between the Law and the Gospel.
All shall receive the Spirit of christ, the promise of the Father, Because this was the great Instrument of distinction between the Law and the Gospel.
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then descending upon the beard of Aaron, the Fathers of the Church, and thence falling like the tears of the balsam of Judea upon the foot of the plant, upon the lowest of the people.
then descending upon the beard of Aaron, the Father's of the Church, and thence falling like the tears of the balsam of Judea upon the foot of the plant, upon the lowest of the people.
so that Old men and young men, maidens and boyes, the scribe and the unlearned, the Judge and the Advocate, the Priest and the people are full of the Spirit, if they belong to God;
so that Old men and young men, maidens and boys, the scribe and the unlearned, the Judge and the Advocate, the Priest and the people Are full of the Spirit, if they belong to God;
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In the wisdom of the Ancient it was observed, that there are four great cords which tye the heart of Man to inconvenience and a prison making it a servant of vanity,
In the Wisdom of the Ancient it was observed, that there Are four great cords which tie the heart of Man to inconvenience and a prison making it a servant of vanity,
These are they that exercise all the wisdom and resolutions of man, and all the powers that God hath given him. NONLATINALPHABET NONLATINALPHABET. said Agathon.
These Are they that exercise all the Wisdom and resolutions of man, and all the Powers that God hath given him.. said Agathon.
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so that either men are tempted to 1. lust by pleasure, or 2. to baser arts by covetousness, or 3. to impatience by sorrow, or 4. to dishonourable actions by fear:
so that either men Are tempted to 1. lust by pleasure, or 2. to baser arts by covetousness, or 3. to impatience by sorrow, or 4. to dishonourable actions by Fear:
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and for ever till the Spirit of God came, and by four special operations cur'd these four inconveniences and restrained, or sweetned these unwholesome waters.
and for ever till the Spirit of God Come, and by four special operations cured these four inconveniences and restrained, or sweetened these unwholesome waters.
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we begin to consider concerning heaven, and to prefer eternity before moments, and to love the pleasures of the soul, above the sottish and beastly pleasures of the body.
we begin to Consider Concerning heaven, and to prefer eternity before moments, and to love the pleasures of the soul, above the sottish and beastly pleasures of the body.
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Then we are quick to discern that the itch and scab of lustful appetites is not worth the charges of a Surgeon, much lesse can it pay for the disgrace, the danger, the sicknesse, the death,
Then we Are quick to discern that the itch and scab of lustful appetites is not worth the charges of a Surgeon, much less can it pay for the disgrace, the danger, the sickness, the death,
A man that hath tasted of Gods Spirit can instantly discern the madnesse that is in rage, the folly and the disease that is in envy, the anguish and tediousnesse that is in lust, the dishonor that is in breaking our faith, and telling a lie;
A man that hath tasted of God's Spirit can instantly discern the madness that is in rage, the folly and the disease that is in envy, the anguish and tediousness that is in lust, the dishonour that is in breaking our faith, and telling a lie;
and the zealous converters of souls, and labourers in Gods vineyard shall worship eternally where S. Peter and S. Paul do wear their crown of righteousnesse; and the patient persons shall be rewarded with Job,
and the zealous converters of Souls, and labourers in God's vineyard shall worship eternally where S. Peter and S. Paul do wear their crown of righteousness; and the patient Persons shall be rewarded with Job,
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the very expectation of which proceeding from a hope begotten in us by the spirit of manifestation, and bred up and strengthened by the spirit of obsignation is so delicious an entertainment of all our reasonable appetites, that a spirituall man can no more be removed,
the very expectation of which proceeding from a hope begotten in us by the Spirit of manifestation, and bred up and strengthened by the Spirit of obsignation is so delicious an entertainment of all our reasonable appetites, that a spiritual man can no more be removed,
then, no food but the food of Angels, no cup but the cup of Salvation, the Divining cup, in which we drink Salvation to our God, and call upon the Name of the Lord with ravishment and thanksgiving;
then, no food but the food of Angels, no cup but the cup of Salvation, the Divining cup, in which we drink Salvation to our God, and call upon the Name of the Lord with ravishment and thanksgiving;
and he that despises, or hath not a holy appetite to the food of Angels, the wine of elect souls, is fit to succeed the Prodigal at his banquet of sinne and husks,
and he that despises, or hath not a holy appetite to the food of Angels, the wine of elect Souls, is fit to succeed the Prodigal At his banquet of sin and husks,
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and was represented with vigorous and pertinacious phantasines, not easily disbanding, and when he awaked he knew not his cell, he remembred not him that slept in the same dorter,
and was represented with vigorous and pertinacious phantasines, not Easily disbanding, and when he awaked he knew not his cell, he remembered not him that slept in the same Dormer,
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And if it were given to any of us to see Paradise, or the third heaven (as it was to S. Paul) could it be that ever we should love any thing but Christ,
And if it were given to any of us to see Paradise, or the third heaven (as it was to S. Paul) could it be that ever we should love any thing but christ,
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or follow any Guide but the Spirit, or desire any thing but Heaven, or understand any thing to be pleasant but what shall lead thither? Now what a vision can do, that the Spirit doth certainly to them that entertain him.
or follow any Guide but the Spirit, or desire any thing but Heaven, or understand any thing to be pleasant but what shall led thither? Now what a vision can do, that the Spirit does Certainly to them that entertain him.
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No gain then is pleasant but godlinesse, no ambition but longings after heaven, no revenge but against our selves for sinning; nothing but God and Christ;
No gain then is pleasant but godliness, no ambition but longings After heaven, no revenge but against our selves for sinning; nothing but God and christ;
Deus meus & omnia; and date nobis animas, catera vobis tollite (as the king of Sodom said to Abraham) Secure but the souls to us, and take our goods.
Deus meus & omnia; and date nobis animas, catera vobis Take away (as the King of Sodom said to Abraham) Secure but the Souls to us, and take our goods.
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then we relish and taste interiour excellencies, and we receive the Holy Ghost, the Spirit of confirmation, and he gives us a taste of the powers of the world to come;
then we relish and taste interior excellencies, and we receive the Holy Ghost, the Spirit of confirmation, and he gives us a taste of the Powers of the world to come;
2. The Spirit of God is given to all who truly belong to Christ as an anidote against sorrows, against impatience, against the evil accidents of the world,
2. The Spirit of God is given to all who truly belong to christ as an anidote against sorrows, against impatience, against the evil accidents of the world,
It is NONLATINALPHABET one thing signified by a divided appellative, by two substantives, [ water and the Spirit ] that is, Spiritus aqueus, the Spirit moving upon the waters of Baptisme.
It is one thing signified by a divided appellative, by two substantives, [ water and the Spirit ] that is, Spiritus aqueus, the Spirit moving upon the waters of Baptism.
or a cheaper woman? What arguments shall invite a man to suffer torments, in testimony of a proposition of naturall Philosophy? And by what instruments shall we comfort a man who is sick,
or a cheaper woman? What Arguments shall invite a man to suffer torments, in testimony of a proposition of natural Philosophy? And by what Instruments shall we Comfort a man who is sick,
and poor, and disgrac'd and vitious, and lies cursing, and despairs of any thing hereafter? That mans condition proclaims what it is to want the Spirit of God, the Spirit of comfort. Now this Spirit of comfort is the hope and confidence, the certain expectation of partaking in the inheritance of Jesus.
and poor, and disgraced and vicious, and lies cursing, and despairs of any thing hereafter? That men condition proclaims what it is to want the Spirit of God, the Spirit of Comfort. Now this Spirit of Comfort is the hope and confidence, the certain expectation of partaking in the inheritance of jesus.
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This is the faith and patience of the Saints, this is the refreshment of all wearied travellers, the cordiall of all languishing sinners, the support of the scrupulous, the guide of the doubtfull, the anchor of timorous and fluctuating souls, the confidence and the staff of the penitent.
This is the faith and patience of the Saints, this is the refreshment of all wearied travellers, the cordial of all languishing Sinners, the support of the scrupulous, the guide of the doubtful, the anchor of timorous and fluctuating Souls, the confidence and the staff of the penitent.
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He that is deprived of his whole estate for a good conscience, by the Spirit he meets this comfort, that he shall finde it again with advantage in the day of restitution:
He that is deprived of his Whole estate for a good conscience, by the Spirit he meets this Comfort, that he shall find it again with advantage in the day of restitution:
and this comfort was so manifest in the first dayes of Christianity, that it was no infrequent thing to see holy persons court a Martyrdom with a fondnesse as great as is our impatience, and timorousnesse in every persecution.
and this Comfort was so manifest in the First days of Christianity, that it was no infrequent thing to see holy Persons court a Martyrdom with a fondness as great as is our impatience, and timorousness in every persecution.
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Rejoyce evermore; and Rejoyce in the Lord always, and again, I say rejoyce. But this rejoycing must be onely in the hope that is laid up for us, NONLATINALPHABET; so the Apostle.
Rejoice evermore; and Rejoice in the Lord always, and again, I say rejoice. But this rejoicing must be only in the hope that is laid up for us,; so the Apostle.
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and how excellent a Religion Christ taught, when one of his great precepts is, that we should rejoyce and be exceeding glad? and God hath given us the spirit of rejoycing, not a sullen, melancholy spirit, not the spirit of bondage or of a slave,
and how excellent a Religion christ taught, when one of his great Precepts is, that we should rejoice and be exceeding glad? and God hath given us the Spirit of rejoicing, not a sullen, melancholy Spirit, not the Spirit of bondage or of a slave,
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but the Spirit of his Son, consigning us by a holy conscience to joyes unspeakable and full of glory: And from hence you may also infer, that those who sink under a persecution,
but the Spirit of his Son, consigning us by a holy conscience to Joys unspeakable and full of glory: And from hence you may also infer, that those who sink under a persecution,
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But as the spirit of obsignation was given to them under a seal, and within a veile; so the spirit of Manifestation or patefaction was like the gem of a vine,
But as the Spirit of obsignation was given to them under a seal, and within a veil; so the Spirit of Manifestation or patefaction was like the gem of a vine,
or to compose a collect was thought a worke fit for a Prophet, or the founder of an institution. 3. Adde to this that as their promises were temporal, so were their hopes:
or to compose a collect was Thought a work fit for a Prophet, or the founder of an Institution. 3. Add to this that as their promises were temporal, so were their hope's:
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And although the Psalms of David was their Creat office, and the treasury of devotion to their Nation (and very worthily) yet it was full of wishes for temporals, invocations of GOD the Avenger, on GOD the Lord of Hosts, on God the Enemy of their Enemies;
And although the Psalms of David was their Create office, and the treasury of devotion to their nation (and very worthily) yet it was full of wishes for temporals, invocations of GOD the Avenger, on GOD the Lord of Hosts, on God the Enemy of their Enemies;
But that we may see how great things the Lord hath done for us, God hath powred his spirit into our hearts, the spirit of prayer and supplication, and now. 1. Christians pray in their spirit, with sighs and groans,
But that we may see how great things the Lord hath done for us, God hath poured his Spirit into our hearts, the Spirit of prayer and supplication, and now. 1. Christians pray in their Spirit, with sighs and groans,
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or could discern the letter of the law written in the tables of stone by the finger of God. 2. likewise the spirit helpeth our infirmities, for we know not what we should pray for as we ought.
or could discern the Letter of the law written in the tables of stone by the finger of God. 2. likewise the Spirit Helpeth our infirmities, for we know not what we should pray for as we ought.
That is, when God sends an affliction or persecution upon us, we are indeed extreme apt to lay our hand upon the wound and never take it off but when we lift it up in prayer to be delivered from that sadnesse;
That is, when God sends an affliction or persecution upon us, we Are indeed extreme apt to lay our hand upon the wound and never take it off but when we lift it up in prayer to be Delivered from that sadness;
and hath taught us that our happinesse cannot consist in freedom, or deliverances from persecutions, but in patience, resignation, and noble sufferance;
and hath taught us that our happiness cannot consist in freedom, or Deliverances from persecutions, but in patience, resignation, and noble sufferance;
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so that now the spirit having helped our infirmities, that is, comforted our weaknesses and afflictions, our sorrows and impatience by this proposition, that [ All things work together for the good of them that fear God ] he hath taught us to pray for grace,
so that now the Spirit having helped our infirmities, that is, comforted our Weaknesses and afflictions, our sorrows and impatience by this proposition, that [ All things work together for the good of them that Fear God ] he hath taught us to pray for grace,
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4. The Spirit of God hath made our services to be spiritual, intellectual, holy, and effects of choice and religion, the consequents of a spiritual sacrifice,
4. The Spirit of God hath made our services to be spiritual, intellectual, holy, and effects of choice and Religion, the consequents of a spiritual sacrifice,
The prayer of a Christian is with the effects of the spirit of Sanctification; and then we pray with the Spirit when we pray with Holinesse, which is the great fruit, the principal gift of the spirit,
The prayer of a Christian is with the effects of the Spirit of Sanctification; and then we pray with the Spirit when we pray with Holiness, which is the great fruit, the principal gift of the Spirit,
This is praying with the spirit. To which by way of explication I adde these two annexes of holy prayer, in respect of which also, every good man prayes with the spirit.
This is praying with the Spirit. To which by Way of explication I add these two annexes of holy prayer, in respect of which also, every good man prays with the Spirit.
5. The spirit gives us great relish and appetite to our prayers, and this Saint Paul calls [ serving of God in his spirit NONLATINALPHABET that is, with a willing minde;
5. The Spirit gives us great relish and appetite to our Prayers, and this Saint Paul calls [ serving of God in his Spirit that is, with a willing mind;
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or collateral advantages, or pray with trouble and unwillingnesse, give a very great testimony that they have not the spirit of Christ within them, that spirit which maketh intercession for the Saints:
or collateral advantages, or pray with trouble and unwillingness, give a very great testimony that they have not the Spirit of christ within them, that Spirit which makes Intercession for the Saints:
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which indeed is a direct undervaluing the spirit of God and of Christ, the spirit of manifestation and intercession; it is to return to the materiality and imperfection of the law, it is to worship God in outward forms,
which indeed is a Direct undervaluing the Spirit of God and of christ, the Spirit of manifestation and Intercession; it is to return to the materiality and imperfection of the law, it is to worship God in outward forms,
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if we let go this substance, and catch at a shadow, and sit down and rest in the imagination of an improbable, unnecessary, uselesse gift of speaking to which the nature of many men,
if we let go this substance, and catch At a shadow, and fit down and rest in the imagination of an improbable, unnecessary, useless gift of speaking to which the nature of many men,
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* For though it might be possible that at the first, and when formes of prayer were few and seldome, the spirit of God might dictatethe very words to the Apostles, and first Christians;
* For though it might be possible that At the First, and when forms of prayer were few and seldom, the Spirit of God might dictatethe very words to the Apostles, and First Christians;
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or embroider gold, or woke in brasse, (as it happened to Besaleel and Aholiab:) But then every weaver or worker in brasse may by the same reason pretend that he works by the spirit,
or embroider gold, or woke in brass, (as it happened to Besaleel and Aholiab:) But then every weaver or worker in brass may by the same reason pretend that he works by the Spirit,
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as that he prayes by the spirit, if by prayer he means forming the words. For although in the case of working it was certain that the spirit did teach:
as that he prays by the Spirit, if by prayer he means forming the words. For although in the case of working it was certain that the Spirit did teach:
The Jews in their declensions to folly and idolatry did worship the stone of imagination, that is, certain smooth images in which by art magic pictures and little faces were represented, declaring hidden things and stoln goods;
The jews in their declensions to folly and idolatry did worship the stone of imagination, that is, certain smooth Images in which by art magic pictures and little faces were represented, declaring hidden things and stolen goods;
but in the morall, and Theologicall) and animalis homo is the same with carnalis, that is, his soul is a servant of the passions and desires of the flesh,
but in the moral, and Theological) and Animalis homo is the same with Carnalis, that is, his soul is a servant of the passion and Desires of the Flesh,
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and reduced back to the intirenesse of animall operations, but they are heightned into spirit, and transform d into a new nature: And this is a new Article, and now to be considered.
and reduced back to the Entireness of animal operations, but they Are heightened into Spirit, and transform worser into a new nature: And this is a new Article, and now to be considered.
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and not onely changed in manners, but we have a new nature within us, even a third part of an essentiall constitution. This may seem strange; and indeed it is so:
and not only changed in manners, but we have a new nature within us, even a third part of an essential constitution. This may seem strange; and indeed it is so:
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But as when God made man, he made him after his own image, and breath'd into him the spirit of life, and he was made in animam viventem, into a living soul;
But as when God made man, he made him After his own image, and breathed into him the Spirit of life, and he was made in animam viventem, into a living soul;
and by the spirit of a new life we are made new creatures, capable of a new state, intitled to another manner of duration, enabled to do new and greater actions in order to higher ends;
and by the Spirit of a new life we Are made new creatures, capable of a new state, entitled to Another manner of duration, enabled to do new and greater actions in order to higher ends;
and have passions and desires of things beyond, and contrary to our naturall appetites, enabling us not onely to sobriety (which is the duty of the body) not onely to justice, which is the rectitude of the soul;
and have passion and Desires of things beyond, and contrary to our natural appetites, enabling us not only to sobriety (which is the duty of the body) not only to Justice, which is the rectitude of the soul;
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which because it cannot be a perfection of degrees, it must be in similitudine naturae, in the likenesse of that nature which God hath given us in the new birth, that by it, we might resemble his excellency, and holinesse.
which Because it cannot be a perfection of Degrees, it must be in Similitude naturae, in the likeness of that nature which God hath given us in the new birth, that by it, we might resemble his excellency, and holiness.
And this I conceive to be the meaning of S. Peter [ According as his divine power hath given unto us all things that pertain to life and godlinesse, (that is, to this new life of godlinesse) through the knowledge of him that hath called us to glory and vertue, whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine nature (so we read it) But it is something mistaken;
And this I conceive to be the meaning of S. Peter [ According as his divine power hath given unto us all things that pertain to life and godliness, (that is, to this new life of godliness) through the knowledge of him that hath called us to glory and virtue, whereby Are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine nature (so we read it) But it is something mistaken;
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but it is spoken participative, or per analogiam, [ partakers of a Divine nature ] that is, of this new and God-like nature, given to every person that serves God, whereby he is sanctified and made the childe of God,
but it is spoken participative, or per analogiam, [ partakers of a Divine nature ] that is, of this new and Godlike nature, given to every person that serves God, whereby he is sanctified and made the child of God,
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The Greeks generally call this NONLATINALPHABET, a gracious gift, an extraordinary super addition to nature, not a single gift in order to single purposes;
The Greeks generally call this, a gracious gift, an extraordinary super addition to nature, not a single gift in order to single Purposes;
If their spirits be presented to God pure and unblameable, this great NONLATINALPHABET, this talent which God hath given to, all Christians to improve, in the banks of grace and of Religion,
If their spirits be presented to God pure and unblameable, this great, this talon which God hath given to, all Christians to improve, in the banks of grace and of Religion,
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and as it is in us, it is called, the supply of the Spirit of Jesus Christ) then we shall be acknowledged for sons, and our adoption shall passe into an eternall inheritance in the portion of our elder Brother.
and as it is in us, it is called, the supply of the Spirit of jesus christ) then we shall be acknowledged for Sons, and our adoption shall pass into an Eternal inheritance in the portion of our elder Brother.
and by the way of thankfulnesse. Quisquis magna dedit voluit sibi magna rependi; He that gives great things to us, ought to have great acknowledgements;
and by the Way of thankfulness. Quisquis Magna dedit voluit sibi Magna rependi; He that gives great things to us, ought to have great acknowledgements;
For this huge benefit of the Spirit, which God gives us, is for our good, deposited in our souls, not made for forms and ostentation, not to be looked upon,
For this huge benefit of the Spirit, which God gives us, is for our good, deposited in our Souls, not made for forms and ostentation, not to be looked upon,
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but if we entertain Gods Spirit with our own purities, and imploy it diligently, and serve it willingly, (for Gods Spirit is a loving Spirit) then we shall really be turned into spirits.
but if we entertain God's Spirit with our own Purities, and employ it diligently, and serve it willingly, (for God's Spirit is a loving Spirit) then we shall really be turned into spirits.
that is, a chast body, a righteous soul, and a holy spirit; and the event shall be this, which Maimonides expressed not amisse, (though he did not at all understand the secret of this mystery:) The soul of a man in this life, is in potentiâ ad esse spiritum, it is designed to be a spirit,
that is, a chaste body, a righteous soul, and a holy Spirit; and the event shall be this, which Maimonides expressed not amiss, (though he did not At all understand the secret of this mystery:) The soul of a man in this life, is in potentiâ ad esse spiritum, it is designed to be a Spirit,
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But then, if this be a new principle, and be given us in order to the actions of a holy life, we must take care that we receive not the Spirit of God in vain, but remember it is a new life;
But then, if this be a new principle, and be given us in order to the actions of a holy life, we must take care that we receive not the Spirit of God in vain, but Remember it is a new life;
but besides the solemn followers of the works of darknesse, in the times and proper seasons of darknesse, there are very many who act their Scenes of darknesse in the face of the Sun, in open defiance of God,
but beside the solemn followers of the works of darkness, in the times and proper seasons of darkness, there Are very many who act their Scenes of darkness in the face of the Sun, in open defiance of God,
and enabled to serve God by a constant course of holy living, without the frequent returns and intervening of such actions, which men are pleased to call sins of infirmity. Whosoever hath the Spirit of God, lives the life of grace;
and enabled to serve God by a constant course of holy living, without the frequent returns and intervening of such actions, which men Are pleased to call Sins of infirmity. Whosoever hath the Spirit of God, lives the life of grace;
the state of a man under the law, was a state of bondage, and infirmity, (as S. Paul largely describes him in the seventh Chapter to the Romanes) but he that hath the Spirit is made alive,
the state of a man under the law, was a state of bondage, and infirmity, (as S. Paul largely describes him in the seventh Chapter to the Romans) but he that hath the Spirit is made alive,
such a man resists temptations, falls not under the assault of sin, returns not to the sin which he last repented of, acts no more that errour which brought him to shame and sorrow:
such a man resists temptations, falls not under the assault of since, returns not to the since which he last repented of, acts no more that error which brought him to shame and sorrow:
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But because men deceive themselves with calling this bondage, a pitiable and excusable infirmity, it will not be uselesse to consider the state of this question more particularly,
But Because men deceive themselves with calling this bondage, a pitiable and excusable infirmity, it will not be useless to Consider the state of this question more particularly,
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But that I may be understood, we must know that every sin is in some sense or other, a sin of infirmity. When a man is in the state of spirituall sicknesse or death, he is in a state of infirmity,
But that I may be understood, we must know that every since is in Some sense or other, a since of infirmity. When a man is in the state of spiritual sickness or death, he is in a state of infirmity,
But then there are also sins of infirmity, which are single actions, intervening seldom, in litle instances, unavoidable, or through a faultlesse ignorance.
But then there Are also Sins of infirmity, which Are single actions, intervening seldom, in little instances, unavoidable, or through a faultless ignorance.
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For there are but three causes of every sin (a fourth is not imaginable.) 1. If ignorance cause it, the sin is as full of excuse, as the ignorance was innocent.
For there Are but three Causes of every since (a fourth is not imaginable.) 1. If ignorance cause it, the since is as full of excuse, as the ignorance was innocent.
For what Christian is so uninstructed but that he knows Adultery is a sin? 2. Want of observation, is the cause of many indiscreet and foolish actions.
For what Christian is so uninstructed but that he knows Adultery is a since? 2. Want of observation, is the cause of many indiscreet and foolish actions.
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and yet if it be never so little, if it be observed, then it ceases to be a sin of infirmity. 3. But because great crimes cannot pretend to passe undiscernably, it follows that they must come in at the door of malice, that is, of want of Grace, in the absence of the Spirit;
and yet if it be never so little, if it be observed, then it ceases to be a since of infirmity. 3. But Because great crimes cannot pretend to pass undiscernibly, it follows that they must come in At the door of malice, that is, of want of Grace, in the absence of the Spirit;
For the servitude which is against me is intollerable, but if I choose the state of a servant, I am free in my minde, — Libertatis servaveris umbrant Si quicquid jubeare velis —
For the servitude which is against me is intolerable, but if I choose the state of a servant, I am free in my mind, — Libertatis servaveris umbrant Si quicquid jubeare velis —
But if any thing else be mingled with it, if it proceed from any other principle, it is criminall and not excused by our infirmity; because it is chosen:
But if any thing Else be mingled with it, if it proceed from any other principle, it is criminal and not excused by our infirmity; Because it is chosen:
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because a temptation cannot have any proper strengths but from our selves, and because we have in us a principle of basenesse which this temptation meets,
Because a temptation cannot have any proper strengths but from our selves, and Because we have in us a principle of baseness which this temptation meets,
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and it is certain there are not many Christians but would fall under it, and call it, a sin of infirmity, since they have been taught so to abuse themselves, by sowing fig-leaves before their nakednesse:
and it is certain there Are not many Christians but would fallen under it, and call it, a since of infirmity, since they have been taught so to abuse themselves, by sowing Fig leaves before their nakedness:
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and a good word will certainly lead some men to an action of folly, while another will not think ten thousand pound a considerable argument to make him tell one single lie, against his duty, or his conscience.
and a good word will Certainly led Some men to an actium of folly, while Another will not think ten thousand pound a considerable argument to make him tell one single lie, against his duty, or his conscience.
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Because that sin is certainly noted, and certainly condemned, and therefore returns, not because of the weaknesse of nature, but the weaknesse of grace:
Because that since is Certainly noted, and Certainly condemned, and Therefore returns, not Because of the weakness of nature, but the weakness of grace:
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so these good inclinations, and condemnings of our sin, if they be ineffective and end in sinfull actions, are the perfect signes of a reprobate, and unregenerate estate. The sum is this.
so these good inclinations, and condemnings of our since, if they be ineffective and end in sinful actions, Are the perfect Signs of a Reprobate, and unregenerate estate. The sum is this.
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An animal man, a man under the law, a carnall man (for as to this, they are all one) is sold under sin, he is a servant of corruption, he falls frequently into the same sin to which he is tempted, he commends the Law, he consents to it that it is good, he does not commend sin, he does some little things against it,
an animal man, a man under the law, a carnal man (for as to this, they Are all one) is sold under since, he is a servant of corruption, he falls frequently into the same since to which he is tempted, he commends the Law, he consents to it that it is good, he does not commend since, he does Some little things against it,
But a spirituall man, a man that is in the state of grace, who is born anew of the Spirit, that is regenerate by the Spirit of Christ, he is led by the Spirit, he lives in the Spirit, he does the works of God cheerfully, habitually, vigorously:
But a spiritual man, a man that is in the state of grace, who is born anew of the Spirit, that is regenerate by the Spirit of christ, he is led by the Spirit, he lives in the Spirit, he does the works of God cheerfully, habitually, vigorously:
and although he sometimes slips, yet it is but seldom, it is in small instances: his life is such as he cannot pretend to be justified by works, and merit,
and although he sometime slips, yet it is but seldom, it is in small instances: his life is such as he cannot pretend to be justified by works, and merit,
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and the greatnesse of the promise of eternall life is such an argument to them that consider it, that it must needs be of force sufficient, to perswade a man to use all his faculties,
and the greatness of the promise of Eternal life is such an argument to them that Consider it, that it must needs be of force sufficient, to persuade a man to use all his faculties,
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that we shall be Kings, that we shall reigne with God, with Christ, with all the holy Angels for ever, in felicities so great, that we have not now capacities to understand it, our heart is not big enough to think it;
that we shall be Kings, that we shall Reign with God, with christ, with all the holy Angels for ever, in felicities so great, that we have not now capacities to understand it, our heart is not big enough to think it;
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and be ingrafted into his stock, and bring forth his fruits, the fruits of the Spirit, then we are in Christ, and Christ in us, then we walk in the spirit, and the Spirit dwels in us, and our portion shall be there, where Christ by the Spirit maketh intercession for us, that is, at the right hand of his Father for ever, and ever. Amen.
and be ingrafted into his stock, and bring forth his fruits, the fruits of the Spirit, then we Are in christ, and christ in us, then we walk in the Spirit, and the Spirit dwells in us, and our portion shall be there, where christ by the Spirit makes Intercession for us, that is, At the right hand of his Father for ever, and ever. Amen.
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Every man hath a sufficient stock of self love, upon the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs,
Every man hath a sufficient stock of self love, upon the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs,
that which puts stings into every fly, and uneasinesse to every trifling accident, and strings every wh•• with scorpions, (you know I must needs mean sin) that evil, men suffer patiently,
that which puts stings into every fly, and uneasiness to every trifling accident, and strings every wh•• with scorpions, (you know I must needs mean since) that evil, men suffer patiently,
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he hath set Angels with fiery swords to drive us from it, he hath imployed Advocates to plead against it, he hath made Laws and Decrees against it, he hath dispatched Prophets to warn us of it,
he hath Set Angels with fiery swords to drive us from it, he hath employed Advocates to plead against it, he hath made Laws and Decrees against it, he hath dispatched prophets to warn us of it,
and hath established an Order of men, men of his own family, and who are fed at his own charges, (I mean the whole Order of the Clergy) whose office is like watchmen to give an alarum at every approach of sin, with as much affrightment as if an enemy were neer,
and hath established an Order of men, men of his own family, and who Are fed At his own charges, (I mean the Whole Order of the Clergy) whose office is like watchmen to give an alarm At every approach of since, with as much affrightment as if an enemy were near,
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for some sins naturally are diseases, and all others are naturall nothings, meer privations, or imperfections, contrary to goodnesse, to felicity, to God himself:
for Some Sins naturally Are diseases, and all Others Are natural nothings, mere privations, or imperfections, contrary to Goodness, to felicity, to God himself:
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and for its single pretence, that it comes to please one of the senses, one of those faculties which are in us the same they are in a Cow, it hath an evil so communicative, that it doth not onely work like poison, to the dislolution of soul and body;
and for its single pretence, that it comes to please one of the Senses, one of those faculties which Are in us the same they Are in a Cow, it hath an evil so communicative, that it does not only work like poison, to the dislolution of soul and body;
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if all this will not deter a man from sin, there is no instrument left for thats mans vertue, no hopes of his felicity, no recovery of his sorrows and sicknesses;
if all this will not deter a man from since, there is no Instrument left for thats men virtue, no hope's of his felicity, no recovery of his sorrows and Sicknesses;
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and in so speaking we know, he that is jealous is suspicious, he is inquisitive, he is implacable. 1. God is pleased to represent himself a person very suspioious, both in respect of persons and things.
and in so speaking we know, he that is jealous is suspicious, he is inquisitive, he is implacable. 1. God is pleased to represent himself a person very suspioious, both in respect of Persons and things.
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and we so little do esteeme Manna, the food of Angels, we so loath the bread of Heaven, that any temptation will make us return to our fetters and our bondage;
and we so little do esteem Manna, the food of Angels, we so loath the bred of Heaven, that any temptation will make us return to our fetters and our bondage;
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Sometimes the Devil accuses, but he also sometimes accuses us falsly, either malio•ously, or ignorantly, and we stand upright in that particular by innocence;
Sometime the devil accuses, but he also sometime accuses us falsely, either malio•ously, or ignorantly, and we stand upright in that particular by innocence;
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and all this is the direct and proper effect of his jealousie; which sets spies upon all the actions, and watches the circumstances, and tells the steps,
and all this is the Direct and proper Effect of his jealousy; which sets spies upon all the actions, and watches the Circumstances, and tells the steps,
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and attends the businesses, the recreations, the publications, and retirements of every man, and will not suffer a thought to wander but he uses means to correct it's errour,
and attends the businesses, the recreations, the publications, and retirements of every man, and will not suffer a Thought to wander but he uses means to correct it's error,
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Did Sathan ever suffer one stripe for our advantage? Does not he study all the wayes to ruine us? Doe the Sun or the stars preserve us alive? Or do we get understanding from the Angels? Did ever any joynt of our body knit,
Did Sathan ever suffer one stripe for our advantage? Does not he study all the ways to ruin us? Doe the Sun or the Stars preserve us alive? Or do we get understanding from the Angels? Did ever any joint of our body knit,
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or worse, that is, infinitely eternally miserable, but that God made us capable, and then pursued us with arts and devices of great mercy to force us to be happy? Great reason therefore there is, that God should be jealous,
or Worse, that is, infinitely eternally miserable, but that God made us capable, and then pursued us with arts and devices of great mercy to force us to be happy? Great reason Therefore there is, that God should be jealous,
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but if we provoke this jealousie if he findes us in our spiritual whoredoms, he is implacable, that is, he is angry with us to eternity unlesse we returne in time:
but if we provoke this jealousy if he finds us in our spiritual whoredoms, he is implacable, that is, he is angry with us to eternity unless we return in time:
for he will visit our sins upon our children from generation to generation: and if they be made miserable for our sins, they are unhappy in such parents;
for he will visit our Sins upon our children from generation to generation: and if they be made miserable for our Sins, they Are unhappy in such Parents;
But since God is pleased to speak after the manner of men, it may well consist with our duty to enquire into those manners of consideration, whereby we may understand the equity of God in this proceeding,
But since God is pleased to speak After the manner of men, it may well consist with our duty to inquire into those manners of consideration, whereby we may understand the equity of God in this proceeding,
and therefore although the taking away that extraordinary grace, or priviledge was a punishment; yet the suffering the naturall death, was directly none;
and Therefore although the taking away that extraordinary grace, or privilege was a punishment; yet the suffering the natural death, was directly none;
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And the truth and purpose of this observation will extend it self, if we observe that before any man died, Christ was promised, by whom death was to lose its sting, by whom death did cease to be an evil,
And the truth and purpose of this observation will extend it self, if we observe that before any man died, christ was promised, by whom death was to loose its sting, by whom death did cease to be an evil,
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So that we by occasion of Adams sin, being returned to our naturall certainty of dying, do still even in this very particular stand between the blessing and the cursing.
So that we by occasion of Adams since, being returned to our natural certainty of dying, do still even in this very particular stand between the blessing and the cursing.
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2. For the fault of others many may become miserable, even all or any of those, whose relation is such to the sinner, that he in any sense may by such inflictions be punished, execrable, or oppressed.
2. For the fault of Others many may become miserable, even all or any of those, whose Relation is such to the sinner, that he in any sense may by such inflictions be punished, execrable, or oppressed.
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For although there are some evils which (as Plutarch saith) are ansis & propagationibus praedita incredibili celeritate in longinquum penetrantia, such which can dart evil influences, as Porcupines do their quils;
For although there Are Some evils which (as Plutarch Says) Are ansis & propagationibus praedita incredibili celeritate in longinquum penetrantia, such which can dart evil influences, as Porcupines do their quils;
and when God gave to David the choice of three plagues, he chose that of the pestilence, in which the meanest of the people and such which have the least society with the acts and crimes of Kings are most commonly devoured,
and when God gave to David the choice of three plagues, he chosen that of the pestilence, in which the Meanest of the people and such which have the least society with the acts and crimes of Kings Are most commonly devoured,
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Joshuah had sworn to the Gibeonites (who had craftily secured their lives, by exchanging it for their liberties:) Almost 500. yeers after, Saul in zeal to the men of Israel and Judah slew many of them.
Joshua had sworn to the Gibeonites (who had craftily secured their lives, by exchanging it for their Liberties:) Almost 500. Years After, Saul in zeal to the men of Israel and Judah slew many of them.
The story observes one circumstance more: that for the kindnesse of Jonathan, David spared Mephibosheth. Now this story doth not onely instance in Kingdoms, but in families too.
The story observes one circumstance more: that for the kindness of Johnathan, David spared Mephibosheth. Now this story does not only instance in Kingdoms, but in families too.
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If we shed innocent blood, If we provoke God to wrath, If we oppresse the poor, If we crucifie the Lord of life again and put him to an open shame, the wrath of God will be upon us and upon our children, to make us a cursed family,
If we shed innocent blood, If we provoke God to wrath, If we oppress the poor, If we crucify the Lord of life again and put him to an open shame, the wrath of God will be upon us and upon our children, to make us a cursed family,
I need not further to instance this proposition in the case of National Churches, though it is a sad calamity that is fallen upon the al seven Churches of Asia (to whom the spirit of God wrote seven Epistles by Saint John) and almost all the Churches of Africa, where Christ was worshipped,
I need not further to instance this proposition in the case of National Churches, though it is a sad calamity that is fallen upon the all seven Churches of Asia (to whom the Spirit of God wrote seven Epistles by Saint John) and almost all the Churches of Africa, where christ was worshipped,
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And that rather shining like a gloworm, then a taper enkindled with a beam of the Sun of righteousnesse I shall adde no more instances to verifie the truth of this, save onely I shall observe to you, that even there is danger in being in evil company, in suspected places, in the civil societies and fellowships of wicked men.
And that rather shining like a Glowworm, then a taper enkindled with a beam of the Sun of righteousness I shall add no more instances to verify the truth of this, save only I shall observe to you, that even there is danger in being in evil company, in suspected places, in the civil societies and fellowships of wicked men.
— Vetabo qui Cereris sacrum vnlgarit arcanae, sub ijsdem sit trabibus, fragilem { que } mecum solvat phaselum, saepe Diespiter Neglectus, in cesto addidit in tegrum
— Vetabo qui Ceres sacrum vnlgarit arcanae, sub ijsdem sit trabibus, fragilem { que } mecum solvat Phaselum, saepe Diespiter Neglectus, in cesto addidit in tegrum
Next I am to consider why this is so, and why it is justly so? To this I answer. 1. Between Kings and their people, Parents and their children there is so great a necessitude, propriety and entercourse of nature, dominion, right and possession, that they are by God and the laws of Nations reckoned as their Goods, and their blessings.
Next I am to Consider why this is so, and why it is justly so? To this I answer. 1. Between Kings and their people, Parents and their children there is so great a necessitude, propriety and intercourse of nature, dominion, right and possession, that they Are by God and the laws of nations reckoned as their Goods, and their blessings.
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and surely he that hath a cabinet of invaluable jewels will think himself rich though he never sells them, Does 〈 ◊ 〉 take care for Oxen? (said our blessed Saviour) much more for you:
and surely he that hath a cabinet of invaluable Jewels will think himself rich though he never sells them, Does 〈 ◊ 〉 take care for Oxen? (said our blessed Saviour) much more for you:
when therefore God for your sin strikes them with crookednesse, with deformity, with foolishnesse, with impertinent and caytive spirits, with hasty or sudden deaths, it is a greater curse to us,
when Therefore God for your since strikes them with crookedness, with deformity, with foolishness, with impertinent and caitiff spirits, with hasty or sudden death's, it is a greater curse to us,
and since the King of Heaven and earth was made a man of sorrows, it cannot be called unjust or intolerable that innocent persons should be pressed with temporal infelicities:
and since the King of Heaven and earth was made a man of sorrows, it cannot be called unjust or intolerable that innocent Persons should be pressed with temporal infelicities:
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* Naturalists say that when the leading goats in the Greek Islands have taken an Eryngus or sea holly into their mouths, all the herd will stand still, till the herds man comes and forces it out,
* Naturalists say that when the leading Goats in the Greek Islands have taken an Eryngos or sea holly into their mouths, all the heard will stand still, till the herds man comes and forces it out,
and indeed it is of a General concernment, that the Master of a family, or the Prince of a people, from whom as from a fountain many issues do derive upon their Relatives, should be springs of health and sanctity and blessing.
and indeed it is of a General concernment, that the Master of a family, or the Prince of a people, from whom as from a fountain many issues do derive upon their Relatives, should be springs of health and sanctity and blessing.
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It is a great right and propriety that a King hath in his people, or a Father in his children that even their sins can do these a mischiefe, not onely by a direct violence,
It is a great right and propriety that a King hath in his people, or a Father in his children that even their Sins can do these a mischief, not only by a Direct violence,
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God hath made strange bands and vessels, or chanels of communication between them, when even the anger of God shal be conveied by the conduits of such relations. That would be considered.
God hath made strange bans and vessels, or channels of communication between them, when even the anger of God shall be conveyed by the conduits of such relations. That would be considered.
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3. This also will satisfie the fearfulnesse of such persons who think the evil prosperous, and call the proud happy. No man can be called happy till he be dead;
3. This also will satisfy the fearfulness of such Persons who think the evil prosperous, and call the proud happy. No man can be called happy till he be dead;
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and a rare citizen, but murdered for being wise and vertuous ] and when at the same time they saw a decree of banishment passe against the children of Lacharis,
and a rare citizen, but murdered for being wise and virtuous ] and when At the same time they saw a Decree of banishment pass against the children of Lacharis,
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That in sending evils upon the posterity of evil men, God serves many ends of providence, some of wisedome, some of mercy, some of justice, and contradicts none:
That in sending evils upon the posterity of evil men, God serves many ends of providence, Some of Wisdom, Some of mercy, Some of Justice, and contradicts none:
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To which I adde, that if any, even the greatest temporall evil may fall upon a man [ as blindnesse did upon the blinde man in the Gospel ] when neither he nor his parents have sinned;
To which I add, that if any, even the greatest temporal evil may fallen upon a man [ as blindness did upon the blind man in the Gospel ] when neither he nor his Parents have sinned;
much more may it do so, when his parents have, though he have not. For there is a neerer, or more visible commensuration of justice, between the parents sin,
much more may it do so, when his Parents have, though he have not. For there is a nearer, or more visible commensuration of Justice, between the Parents since,
That it is with much errour, and great indiligence usually taught in this question, that the wrath of God descends from fathers to children onely in case the children imitate,
That it is with much error, and great indiligence usually taught in this question, that the wrath of God descends from Father's to children only in case the children imitate,
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* And this hath been observed even by wise men among the Heathens, whose stories tell, that Antigonus was punished for the tyranny of his father Demetrius; Phyleus for his father Auge••; pious and wise Nestor for his father Neleus: And it was so in the case of Jonathan, who lost the Kingdom and his life upon the stock of his fathers sins;
* And this hath been observed even by wise men among the heathens, whose stories tell, that Antigonus was punished for the tyranny of his father Demetrius; Phyleus for his father Auge••; pious and wise Nestor for his father Neleus: And it was so in the case of Johnathan, who lost the Kingdom and his life upon the stock of his Father's Sins;
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And who but a villain would ruine and undo a wise, a vertuous, and his own son? But so it is in all the world, A traytor is condemned to suffer death himself,
And who but a villain would ruin and undo a wise, a virtuous, and his own son? But so it is in all the world, A traitor is condemned to suffer death himself,
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and his posterity are made beggers, and dishonourable, his Escutcheon is reversed, his arms of honour are extinguished, the noblesse of his Ancestours is forgotten,
and his posterity Are made beggars, and dishonourable, his Escutcheon is reversed, his arms of honour Are extinguished, the noblesse of his Ancestors is forgotten,
then if we should strangle them when they are newly taken from their mothers knees, on tear them in pieces as Media did her brother Absyrtus; For to leave them to inherit a curse, to leave them an intaild calamity, a misery, a disease, the wrath of God for an inheritance, that it may descend upon them,
then if we should strangle them when they Are newly taken from their mother's knees, on tear them in Pieces as Media did her brother Absyrtus; For to leave them to inherit a curse, to leave them an intailed calamity, a misery, a disease, the wrath of God for an inheritance, that it may descend upon them,
we see that the semblance of our souls, and the character of the person, is conveyed by secret and undiscernable conveyances. Naturall production conveyes originall sin;
we see that the semblance of our Souls, and the character of the person, is conveyed by secret and undiscernible conveyances. Natural production conveys original since;
If they on earth be miserable many times for their fathers sins, how great a state of misery is that in hell which they suffer for their own? And how vile a person is that father,
If they on earth be miserable many times for their Father's Sins, how great a state of misery is that in hell which they suffer for their own? And how vile a person is that father,
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and whether, and by what means it is possible for sons to prevent the being punished for their fathers sins? And since this thing is so perplext and intricate, hath so easie an objection,
and whither, and by what means it is possible for Sons to prevent the being punished for their Father's Sins? And since this thing is so perplexed and intricate, hath so easy an objection,
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and very severe, and a huge enemy to sin) it cannot be thought but that there are not onely wayes left to reconcile Gods proceeding to the strict rules of justice,
and very severe, and a huge enemy to since) it cannot be Thought but that there Are not only ways left to reconcile God's proceeding to the strict rules of Justice,
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and that God shall be forced to punish the innocent, or to let the sin quite escape unpunished, it will be something hard to joyn that justice with mercy,
and that God shall be forced to Punish the innocent, or to let the since quite escape unpunished, it will be something hard to join that Justice with mercy,
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1. The first means to cut off the intail of wrath and cursings from a family, is for the sons to disavow those signall actions of impiety, in which their fathers were deeply guilty,
1. The First means to Cut off the intail of wrath and cursings from a family, is for the Sons to disavow those signal actions of impiety, in which their Father's were deeply guilty,
and though the son of a covetous father prove a prodigall, yet if he loves his fathers vice for ministring to his vanity, he is disposed not onely to a judgement for his own prodigality,
and though the son of a covetous father prove a prodigal, yet if he loves his Father's vice for ministering to his vanity, he is disposed not only to a judgement for his own prodigality,
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so they ascertain a curse to the family, by being a perverse generation, a family set up in opposition against God, by continuing and increasing the provocation.
so they ascertain a curse to the family, by being a perverse generation, a family Set up in opposition against God, by Continuing and increasing the provocation.
If the son inherits the sin, he cannot call it unjust, if he inherits also his fathers punishment But to rescind the fatall chain and break in sunder the line of Gods anger, a son is tied in all these cases to disavow his fathers crime But because the cases are severall, he must also in severall manners do it.
If the son inherits the since, he cannot call it unjust, if he inherits also his Father's punishment But to rescind the fatal chain and break in sunder the line of God's anger, a son is tied in all these cases to disavow his Father's crime But Because the cases Are several, he must also in several manners do it.
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But as all the sons of Adam are bound to be ashamed of that originall stain which they derive from the loins of their abused Father, they must be humbled in it, they must deplore it as an evil Mother, and a troublesome daughter:
But as all the Sons of Adam Are bound to be ashamed of that original stain which they derive from the loins of their abused Father, they must be humbled in it, they must deplore it as an evil Mother, and a troublesome daughter:
so must children account it amongst the crosses of their family, and the stains of their honour, that they passed thorow •• impure chanels, that in the sense of morality as well as nature, they can say to corruption, thou art my father,
so must children account it among the Crosses of their family, and the stains of their honour, that they passed thorough •• impure channels, that in the sense of morality as well as nature, they can say to corruption, thou art my father,
and to speak of their shame in Piazza's and before Tribunals; that indeed were a sure way to bring their fathers sins upon their own heads, by their own faults. No:
and to speak of their shame in Piazza's and before Tribunals; that indeed were a sure Way to bring their Father's Sins upon their own Heads, by their own Faults. No:
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He that goes to disavow his fathers sin by publishing his shame, hides an ill face with a more ugly vizor and endeavours by torches ••d phantastick lights, to quench the burning of that house which his father set on fire:
He that Goes to disavow his Father's since by publishing his shame, hides an ill face with a more ugly vizor and endeavours by Torches ••d fantastic lights, to quench the burning of that house which his father Set on fire:
So did good King Josiah, Great is the wrath of the Lord which is kindled against us, because our fathers have not hearkned unto the words of this book.
So did good King Josiah, Great is the wrath of the Lord which is kindled against us, Because our Father's have not hearkened unto the words of this book.
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2. Those curses which descend from the Fathers to the children by imitation of the crimes of their progenitors, are to be cut off by special and personal repentance,
2. Those curses which descend from the Father's to the children by imitation of the crimes of their progenitors, Are to be Cut off by special and personal Repentance,
And if the sons be pious, or return to an early and a severe course of Holy living, they are to be remedied as other innocent and pious persons are, who are sufferers under the burdens of their Relatives, whom I shall consider by and by Onely observe this;
And if the Sons be pious, or return to an early and a severe course of Holy living, they Are to be remedied as other innocent and pious Persons Are, who Are sufferers under the burdens of their Relatives, whom I shall Consider by and by Only observe this;
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that no publick or imaginative disavowings no ceremonial and pompous rescission of our Fathers crimes can be sufficient to interrupt the succession of the curse,
that no public or imaginative disavowings no ceremonial and pompous rescission of our Father's crimes can be sufficient to interrupt the succession of the curse,
if the children do secretly practise or approve what they in pretence or ceremony disavow and this is clearly proved (and it will help to explicate that difficult saying of our B. Saviour,) Wo unto you for ye build the sepulchre of the Prophets and your Fathers killed them:
if the children do secretly practise or approve what they in pretence or ceremony disavow and this is clearly proved (and it will help to explicate that difficult saying of our B. Saviour,) Woe unto you for you built the Sepulchre of the prophets and your Father's killed them:
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and in words disclaim'd their Fathers sin, but in deeds and designe they approved it. 1. Because they secretly wish'd all such persons dead; colebant mortuos quos nollent Superstites:
and in words disclaimed their Father's since, but in Deeds and Design they approved it. 1. Because they secretly wished all such Persons dead; colebant Mortuos quos nollent Superstitious:
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In charity to themselves some men wish their enemies in Heaven, and would be at charges for a monument for them, that their malice and their power and their bones might rest in the same grave:
In charity to themselves Some men wish their enemies in Heaven, and would be At charges for a monument for them, that their malice and their power and their bones might rest in the same grave:
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and yet that wish, and that expence is no testimony of their Charity but of their anger. 2. These men were willing that the monuments of those Piophets should remain and be a visible affrightment to all such bold persons and severe reprehenders as they were;
and yet that wish, and that expense is no testimony of their Charity but of their anger. 2. These men were willing that the monuments of those Piophets should remain and be a visible affrightment to all such bold Persons and severe reprehenders as they were;
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which if they had done really, they being children of persecutors, and much lesse could the adorning of the Prophets sepulchres have been just cause of a wo from christ;
which if they had done really, they being children of persecutors, and much less could the adorning of the prophets sepulchres have been just cause of a woe from Christ;
He goes on to imitate them, and therefore to fill up their measure, and to reap a full treasure of wrath. 3. But concerning the third; there is yet more difficulty.
He Goes on to imitate them, and Therefore to fill up their measure, and to reap a full treasure of wrath. 3. But Concerning the third; there is yet more difficulty.
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Those sons that inherit their Fathers sins by possessing the price of their Fathers souls, that is, by enjoying the goods gotten by their Fathers rapine, may certainly quit the inheritance of the curse,
Those Sons that inherit their Father's Sins by possessing the price of their Father's Souls, that is, by enjoying the goods got by their Father's rapine, may Certainly quit the inheritance of the curse,
for when by law the possession is established, though the Grandfather entred like a thief, yet the Grand-child is bonae fidei possessor, and may enjoy it justly:
for when by law the possession is established, though the Grandfather entered like a thief, yet the Grandchild is bonae fidei possessor, and may enjoy it justly:
and therefore if the son continues to oppresse the same person, whom his Father first injured, he may well expect to be the heire of his Fathers curse,
and Therefore if the son continues to oppress the same person, whom his Father First injured, he may well expect to be the heir of his Father's curse,
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And if any of my Ancestors was a Tenant, and a servant, and held his lands as a Villane to his Lord, his posterity also must do so, though accidentally they become noble.
And if any of my Ancestors was a Tenant, and a servant, and held his Lands as a Villain to his Lord, his posterity also must do so, though accidentally they become noble.
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* There was a custome among the Greeks that the children of them that dyed of consumptions or dropsies, all the while their Fathers bodies were burning in their funeral piles did sit with their feet in cold water, hoping that such a lustration,
* There was a custom among the Greeks that the children of them that died of consumptions or dropsies, all the while their Father's bodies were burning in their funeral piles did fit with their feet in cold water, hoping that such a lustration,
but we may be sure, that if we wash (not our feet, but) our hands of all the unjust purchases which our Fathers have transmitted to us, their hydropick thirst of wealth shall not transmit to us a consumption of estate, or any other curse.
but we may be sure, that if we wash (not our feet, but) our hands of all the unjust purchases which our Father's have transmitted to us, their hydropic thirst of wealth shall not transmit to us a consumption of estate, or any other curse.
so the Heires and sons of families, are to 〈 ◊ 〉 from their house the curse descending from their Fathers 〈 ◊ 〉 by 1. Acts of disavowing the sins of their Ancestors, 2. By praying for pardon, 3. by being humbled for them, 4. By renouncing the example and, 5. Quitting the affection to the crimes, 6. By not imitaing the actions in Kinde, or in semblance and similitude;
so the Heirs and Sons of families, Are to 〈 ◊ 〉 from their house the curse descending from their Father's 〈 ◊ 〉 by 1. Acts of disavowing the Sins of their Ancestors, 2. By praying for pardon, 3. by being humbled for them, 4. By renouncing the Exampl and, 5. Quitting the affection to the crimes, 6. By not imitaing the actions in Kind, or in semblance and similitude;
Many of the Ancestors of Abraham were persons not noted for religion; but suffered in the publike impiety, and almost universal idolatry of their ages;
Many of the Ancestors of Abraham were Persons not noted for Religion; but suffered in the public impiety, and almost universal idolatry of their ages;
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and yet all the evils that could thence descend upon the family, were wiped off; and God began to reckon with Abraham upon a new stock of blessings and piety;
and yet all the evils that could thence descend upon the family, were wiped off; and God began to reckon with Abraham upon a new stock of blessings and piety;
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and what ever evils did chance to them in the descending ages, were but single evils, in respect of that treasure of mercies which the fathers piety had obtained to the whole nation.
and what ever evils did chance to them in the descending ages, were but single evils, in respect of that treasure of Mercies which the Father's piety had obtained to the Whole Nation.
and when for sin they all died in their way to Canaan, two onely excepted, God so ordered it, that they were all reckoned as single deaths, the Nation still descending like a river whose waters were drunk up for the beauvrage of an army,
and when for since they all died in their Way to Canaan, two only excepted, God so ordered it, that they were all reckoned as single death's, the nation still descending like a river whose waters were drunk up for the beauvrage of an army,
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and then they were rooted out, and the old covenant cast off, and God delighted no more to be called the God of Abraham; but the Father of our Lord Jesus Christ.
and then they were rooted out, and the old Covenant cast off, and God delighted no more to be called the God of Abraham; but the Father of our Lord jesus christ.
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to blesse a numerous posterity, to secure a fair condition to many ages, and to pay the debts of their Fathers sins, must be so large as that all necessary expences,
to bless a numerous posterity, to secure a fair condition to many ages, and to pay the debts of their Father's Sins, must be so large as that all necessary expenses,
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and dutyes for his own soul being first discharged, it may be remarkeable in great expressions, it may be exemplar to all the family, it may be of universal efficacie, large in the extension of parts, deep in the intension of degrees:
and duties for his own soul being First discharged, it may be remarkable in great expressions, it may be exemplar to all the family, it may be of universal efficacy, large in the extension of parts, deep in the intention of Degrees:
and hopes of glory, but shall be a quickning spirit, active and communicative of ablessing, not onely to the trunk of the tree, to the body and rightly descending line,
and hope's of glory, but shall be a quickening Spirit, active and communicative of ablessing, not only to the trunk of the tree, to the body and rightly descending line,
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And this was the way that was prescribed to the family of Eli, upon whom a sad curse was intailed that there should not be an old man of the family for ever,
And this was the Way that was prescribed to the family of Eli, upon whom a sad curse was intailed that there should not be an old man of the family for ever,
and God was intreated to revoke his decree, to be reconciled to the family, to restore them to the common condition of men, from whence they stood separate by the displeasure of God against the crime of Eli, and his Sons Hophni and Phinehas. This course is sure either to take off the judgement,
and God was entreated to revoke his Decree, to be reconciled to the family, to restore them to the Common condition of men, from whence they stood separate by the displeasure of God against the crime of Eli, and his Sons Hophni and Phinehas. This course is sure either to take off the judgement,
2. It is of great use for the securing of families, that every Master of a family order his life so that his piety and vertue be as communicative as is posible;
2. It is of great use for the securing of families, that every Master of a family order his life so that his piety and virtue be as communicative as is possible;
Every man that would either cut off the title of an old curse, or secure a blessing upon a new stock, must make vertue as large in the fountain as he can that it may the sooner water all his Relatives with fruitfulnesse and blessings.
Every man that would either Cut off the title of an old curse, or secure a blessing upon a new stock, must make virtue as large in the fountain as he can that it may the sooner water all his Relatives with fruitfulness and blessings.
much more shall it be effectual to greater blessings when the Parents take care that the children shall be actually pious, full of sobriety, full of religion,
much more shall it be effectual to greater blessings when the Parents take care that the children shall be actually pious, full of sobriety, full of Religion,
for so the sacrifice upon whose neck the Priests knife doth fall, is so far from being accursed, that it helps to get a blessing to all that joyn in the oblation:
for so the sacrifice upon whose neck the Priests knife does fallen, is so Far from being accursed, that it helps to get a blessing to all that join in the oblation:
Such things as these which are extraordinary egressions and transvolations beyond the ordinary course of an even piety, God loves to reward with an extraordinary favour;
Such things as these which Are extraordinary egressions and transvolations beyond the ordinary course of an even piety, God loves to reward with an extraordinary favour;
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and that is, that all parents and fathers of families, from whose loyns a blessing or a curse usually does descend, be very carefull, not onely generally in all the actions of their lives (for that I have already pressed) but, particularly in the matter of repentance;
and that is, that all Parents and Father's of families, from whose loins a blessing or a curse usually does descend, be very careful, not only generally in all the actions of their lives (for that I have already pressed) but, particularly in the matter of Repentance;
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& his sins are not so perfectly renounced, or hated as they ought, the parts of repentance which are left unfinished do sometimes fall upon the heads,
& his Sins Are not so perfectly renounced, or hated as they ought, the parts of Repentance which Are left unfinished do sometime fallen upon the Heads,
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And after all this, adde a continual, a fervent, a hearty, a never ceasing prayer for thy children, ever remembring when they beg a blessing, that God hath put much of their fortune into your hands;
And After all this, add a continual, a fervent, a hearty, a never ceasing prayer for thy children, ever remembering when they beg a blessing, that God hath put much of their fortune into your hands;
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Nothing can issue from thy fountain but bitter waters, And as it were a great impudence for a condemned Traitor to beg of his injured Prince a province for his son, for his sake:
Nothing can issue from thy fountain but bitter waters, And as it were a great impudence for a condemned Traitor to beg of his injured Prince a province for his son, for his sake:
They are punished with a double torture in the shame and paines of the damned, who dying Enemies to God have left an inventary of sins and wrath to be divided amongst their children.
They Are punished with a double torture in the shame and pains of the damned, who dying Enemies to God have left an inventary of Sins and wrath to be divided among their children.
and do illustrious actions, and begin the blessing of their family upon a new stock; for as from the eyes of some persons, there shoots forth a visible influence;
and do illustrious actions, and begin the blessing of their family upon a new stock; for as from the eyes of Some Persons, there shoots forth a visible influence;
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and (they say) that an usurer knows an usurer and one rich man another, there being by the very manners of men contracted a similitude of nature, and a communication of effects:
and (they say) that an usurer knows an usurer and one rich man Another, there being by the very manners of men contracted a similitude of nature, and a communication of effects:
so in parents and their children there is so great a society of nature and of manners, of blessing and of cursing, that an evil parent cannot perish in a single death and holy parents never eat their meal of blessing alone;
so in Parents and their children there is so great a society of nature and of manners, of blessing and of cursing, that an evil parent cannot perish in a single death and holy Parents never eat their meal of blessing alone;
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and the hollownesse of valleys, receives species, or visible forms from these objects, but he beholds them onely by that light which proceeds from himself:
and the hollowness of valleys, receives species, or visible forms from these objects, but he beholds them only by that Light which proceeds from himself:
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he receives reflexes and returns from us, and these he calls glorifications of himself, but they are such which are made so by his own gracious acceptation.
he receives reflexes and returns from us, and these he calls glorifications of himself, but they Are such which Are made so by his own gracious acceptation.
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For God cannot be glorified by any thing but by himself, and by his own instruments, which he makes as mirrours to reflect his own excellency, that by seeing the glory of such emanations;
For God cannot be glorified by any thing but by himself, and by his own Instruments, which he makes as mirrors to reflect his own excellency, that by seeing the glory of such emanations;
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he may rejoyce in his own works, because they are images of his infinity. Thus when he made the beauteous frame of heaven and earth, he rejoyced in it,
he may rejoice in his own works, Because they Are Images of his infinity. Thus when he made the beauteous frame of heaven and earth, he rejoiced in it,
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But above all, God rejoyced in his Holy Son, for he was the image of the Divinity, the character and expresse image of his person, in him he beheld his own Essence, his wisedom, his power, his justice,
But above all, God rejoiced in his Holy Son, for he was the image of the Divinity, the character and express image of his person, in him he beheld his own Essence, his Wisdom, his power, his Justice,
and his person, and he was that excellent instrument, designed from eternall ages to represent as in a double mirrour, not onely the glories of God to himself,
and his person, and he was that excellent Instrument, designed from Eternal ages to represent as in a double mirror, not only the Glories of God to himself,
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* For if God is glorified in the Sunne and Moon, in the rare fabrick of the honeycombs, in the discipline of Bees, in the oeconomy of Pismires, in the little houses of birds, in the curiosity of an eye, God being pleased to delight in those little images and reflexes of himself from those pretty mirrours, which like a crevice in a wall thorow a narrow perspective transmit the species of a vast excellency:
* For if God is glorified in the Sun and Moon, in the rare fabric of the Honeycombs, in the discipline of Bees, in the economy of Pismires, in the little houses of Birds, in the curiosity of an eye, God being pleased to delight in those little Images and reflexes of himself from those pretty mirrors, which like a crevice in a wall thorough a narrow perspective transmit the species of a vast excellency:
yet that they may reconcile an evil life with the hopes of heaven, have crowded this duty into so little room, that it is almost strangled and extinct;
yet that they may reconcile an evil life with the hope's of heaven, have crowded this duty into so little room, that it is almost strangled and extinct;
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certain it is, that in the stile of Scripture, repentance is the great glorification of God; and the Prophet, by calling the people to give God glory, calls upon them to repent; and so expresses both the duty and the event of it;
certain it is, that in the style of Scripture, Repentance is the great glorification of God; and the Prophet, by calling the people to give God glory, calls upon them to Repent; and so Expresses both the duty and the event of it;
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the event being [ Glory to God on high, and peace on earth, and good will towards men ] by the sole instrument of repentance. And this was it which Joshuah said to Achan, [ Give I pray thee glory to the Lord God of Israel, and make confession unto him:
the event being [ Glory to God on high, and peace on earth, and good will towards men ] by the sole Instrument of Repentance. And this was it which Joshua said to achan, [ Give I pray thee glory to the Lord God of Israel, and make Confessi unto him:
So that having strength and reason from these so many authorities, I may be free to read the words of my Text thus, [ Repent of all your sins before God cause darknesse,
So that having strength and reason from these so many authorities, I may be free to read the words of my Text thus, [ repent of all your Sins before God cause darkness,
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it must be NONLATINALPHABET a seasonable and timely repentance, a repentance which must begin before our darknesse begin, a repentance in the day time, ut dum dies est operemini, that ye may work while it is to day,
it must be a seasonable and timely Repentance, a Repentance which must begin before our darkness begin, a Repentance in the day time, ut dum dies est Operemini, that you may work while it is to day,
and instead of light and salvation which we then confidently look for, he make our state to be outer darknesse, that is, misery irremediable, misery eternall.
and instead of Light and salvation which we then confidently look for, he make our state to be outer darkness, that is, misery irremediable, misery Eternal.
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and they have lopped off so many members, that they have reduced the whole body of it to the dimensions of a little finger, sacrificing their childhood to vanity, their youth to lust,
and they have lopped off so many members, that they have reduced the Whole body of it to the dimensions of a little finger, sacrificing their childhood to vanity, their youth to lust,
they will pray and ask God forgivenesse, and receive the holy Sacrament, and leave their goods behinde them, disposing them to their friends and relatives,
they will pray and ask God forgiveness, and receive the holy Sacrament, and leave their goods behind them, disposing them to their Friends and relatives,
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and if after all this they die quietly, and like a lambe, and be canoniz'd by a brib'd flatterer in a funerall sermon, they make no doubt but they are children of the kingdom,
and if After all this they die quietly, and like a lamb, and be canonized by a bribed flatterer in a funeral sermon, they make no doubt but they Are children of the Kingdom,
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and yet I wish there were none in the world, or none amongst us, who cannot remember that ever they have done this little towards the abolition of their multitudes of sins;
and yet I wish there were none in the world, or none among us, who cannot Remember that ever they have done this little towards the abolition of their Multitudes of Sins;
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] and if we observe the threnes and sad accents of the Prophet Jeremy when he wept for the sins of his Nation, the heart-breakings of David when he mourned for his adultery and murder,
] and if we observe the threnes and sad accents of the Prophet Jeremiah when he wept for the Sins of his nation, the Heart-breakings of David when he mourned for his adultery and murder,
and that it is not every breath of a sigh, or moisture of a tender eye, not every crying [ Lord have mercy upon me ] that is such a sorrow as begins our restitution to the state of grace and Divine favour:
and that it is not every breath of a sighs, or moisture of a tender eye, not every crying [ Lord have mercy upon me ] that is such a sorrow as begins our restitution to the state of grace and Divine favour:
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but such a sorrow that really condemnes our selves, and by an active, effectual sentence declares us worthy of stripes and death, of sorrow and eternall paines,
but such a sorrow that really condemns our selves, and by an active, effectual sentence declares us worthy of stripes and death, of sorrow and Eternal pains,
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and although all sorrow for sins hath not the same expression, nor the same degree of pungency and sensitive trouble (which differs according to the temper of the body, custome, the sexe,
and although all sorrow for Sins hath not the same expression, nor the same degree of pungency and sensitive trouble (which differs according to the temper of the body, custom, the sex,
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which if it expresse not in tears and hearty complaints, must be expressed in watchings and strivings against sin, in confessing the goodnesse and justice of God threatning or punishing us, in patiently bearing the rod of God, in confession of our sins, in accusation of our selves, in perpetual begging of pardon,
which if it express not in tears and hearty complaints, must be expressed in watchings and strivings against since, in confessing the Goodness and Justice of God threatening or punishing us, in patiently bearing the rod of God, in Confessi of our Sins, in accusation of our selves, in perpetual begging of pardon,
and produce such a daughter, which must live long, and grow from an Embryo to an infant, from infancy to childhood, from thence to the fulnesse of the stature of Christ,
and produce such a daughter, which must live long, and grow from an Embryo to an infant, from infancy to childhood, from thence to the fullness of the stature of christ,
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Let us therefore beg of God (as Calebs daughter did of her Father) dedisti mihi terram aridam, da etiam & irriguam, thou hast given me a dry land, give me also a land of waters, a dwelling place in tears, rivers of tears, ut quoniam non sumus digni oculos orando ad coelum levare, at simus digni oculos plorando caecare, as Saint Austins expression is, that because we are not worthy to lift up our eyes to heaven in prayer,
Let us Therefore beg of God (as Calebs daughter did of her Father) dedisti mihi terram aridam, da etiam & irriguam, thou hast given me a dry land, give me also a land of waters, a Dwelling place in tears, Rivers of tears, ut quoniam non sumus Worthy Eyes Praying ad coelum levare, At Simus Worthy Eyes plorando caecare, as Saint Austins expression is, that Because we Are not worthy to lift up our eyes to heaven in prayer,
yet we may be worthy to weep our selves blinde for sin, the meaning is, that we beg sorrow of God, such a sorrow as may be sufficient to quench the flames of lust,
yet we may be worthy to weep our selves blind for since, the meaning is, that we beg sorrow of God, such a sorrow as may be sufficient to quench the flames of lust,
It is reported of the Mother of Peter Lombard, Gratian, and Comestor, that she having had three sons begotten in unhallowed embraces, upon her death-bed did omit the recitation of those crimes to her confessour;
It is reported of the Mother of Peter Lombard, Gratian, and Comestor, that she having had three Sons begotten in unhallowed embraces, upon her deathbed did omit the recitation of those crimes to her confessor;
that is, confesse our sin, accuse our selves, condemn the action by hearty sentence; and then, if it hath no other emanation but fasting and prayer for its pardon,
that is, confess our since, accuse our selves, condemn the actium by hearty sentence; and then, if it hath no other emanation but fasting and prayer for its pardon,
* Nay, if we proceed further, to the greatest expressions of humiliation, (parts of which I reckon, fasting, praying for pardon, judging and condemning of our selves by instances of a present indignation, against a crime) yet unlesse this proceed so far as to a total deletion of the sin, to the extirpation of every vitious habit, God is not glorified by our repentance,
* Nay, if we proceed further, to the greatest expressions of humiliation, (parts of which I reckon, fasting, praying for pardon, judging and condemning of our selves by instances of a present Indignation, against a crime) yet unless this proceed so Far as to a total deletion of the since, to the extirpation of every vicious habit, God is not glorified by our Repentance,
But if after all the forms of confession and sorrow, fasting, and humiliation, and pretence of doing the will of God, we spare Agag and the fattest of the cattel, our delicious sins,
But if After all the forms of Confessi and sorrow, fasting, and humiliation, and pretence of doing the will of God, we spare Agag and the Fattest of the cattle, our delicious Sins,
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yet we must be curious (for now onely the repentance properly begins) that it be not onely like the springings of the thorny of the high way ground, soon up and soon down:
yet we must be curious (for now only the Repentance properly begins) that it be not only like the springings of the thorny of the high Way ground, soon up and soon down:
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and they keep it till their appetite returnes, and then their resolution unties like the cords of vanity or the gossamere against the violence of the Northen winde.
and they keep it till their appetite returns, and then their resolution unties like the cords of vanity or the Gossamer against the violence of the Northern wind.
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and the sin goes off with unquietnesse and regret, and the appetite falls down like a horseleech when it is ready to burst with putrifaction and an unwholsome plethory;
and the since Goes off with unquietness and regret, and the appetite falls down like a horseleech when it is ready to burst with putrefaction and an unwholesome plethory;
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How many drunken persons, how many Swearers resolve daily and hourely against their sin, and yet act them not once the lesse for all their infinite heape of shamefully ret eating purposes * That resolution that begins upon just grounds of sorrow and severe judgement, upon fear and love, that is made in the midst of a temptation, that is inquisitive into all the means and instruments of the cure, that prayes perpetually against a sin;
How many drunken Persons, how many Swearers resolve daily and hourly against their since, and yet act them not once the less for all their infinite heap of shamefully rest eating Purposes * That resolution that begins upon just grounds of sorrow and severe judgement, upon Fear and love, that is made in the midst of a temptation, that is inquisitive into all the means and Instruments of the cure, that prays perpetually against a since;
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when the ague is retired till its period returnes, are dangerously mistaken. Those intervals of imperfect and fallacious resolution, are nothing but states of death:
when the ague is retired till its Period returns, Are dangerously mistaken. Those intervals of imperfect and fallacious resolution, Are nothing but states of death:
and chastity is the contesting against a proud and an imperious lust, active flesh, and insinuating temptation) And what doth he resolve against who can no more be tempted to the sin of unchastity then he can returne back again to his youth and vigour.
and chastity is the contesting against a proud and an imperious lust, active Flesh, and insinuating temptation) And what does he resolve against who can no more be tempted to the since of unchastity then he can return back again to his youth and vigour.
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or reason, or covenant, or revelation are we taught to distinguish the resolution of a dying man from the purposes of a living and vigorous person? Suppose a man in his youth and health mooved by consideration of the irregularity and deformity, of sin, the danger of its productions, the wrath and displeasure of Almightie God, should resolve to leave the puddles of impurity,
or reason, or Covenant, or Revelation Are we taught to distinguish the resolution of a dying man from the Purposes of a living and vigorous person? Suppose a man in his youth and health moved by consideration of the irregularity and deformity, of since, the danger of its productions, the wrath and displeasure of Almighty God, should resolve to leave the puddles of impurity,
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And can it be imagined that a resolution in our health and life shall be ineffectual without performance and shall a resolution barely such, do any Good upon our deathbed? Can such purposes prevail against a long impiety rather then against a young and a newly begun state of sin? Will God at an easier rate pardon the sins of fifty or sixty yeers,
And can it be imagined that a resolution in our health and life shall be ineffectual without performance and shall a resolution barely such, do any Good upon our deathbed? Can such Purposes prevail against a long impiety rather then against a young and a newly begun state of since? Will God At an Easier rate pardon the Sins of fifty or sixty Years,
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before their last sicknesse, never thinking to return into the wayes of God, from whence they have wandred all their life, never renewing their resolutions and vows of holy living;
before their last sickness, never thinking to return into the ways of God, from whence they have wandered all their life, never renewing their resolutions and vows of holy living;
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When ever our holy purposes are renewed, unlesse God gives us time to act them, to mortifie and subdue our lusts, to conquer and subdue the whole kingdom of sin, to rise from our grave and be clothed with nerves and flesh and a new skin, to overcome our deadly sicknesses,
When ever our holy Purposes Are renewed, unless God gives us time to act them, to mortify and subdue our Lustiest, to conquer and subdue the Whole Kingdom of since, to rise from our grave and be clothed with nerves and Flesh and a new skin, to overcome our deadly Sicknesses,
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* For when a man hath contracted a long habit of sin, and it hath been growing upon him ten or twenty, fourty or fifty yeers, whose acts he hath daily or hourly repeated,
* For when a man hath contracted a long habit of since, and it hath been growing upon him ten or twenty, fourty or fifty Years, whose acts he hath daily or hourly repeated,
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and they are grown to a second nature to aim, and have so prevailed upon the ruines of his spirit, that the man is taken captive by the Devil at his will, he is fast bound as a slave tugging at the oar, that he is grown in love with his fetters,
and they Are grown to a second nature to aim, and have so prevailed upon the ruins of his Spirit, that the man is taken captive by the devil At his will, he is fast bound as a slave tugging At the oar, that he is grown in love with his fetters,
and longs to be doing the work of sin, is it likely that all this progresse and groweth in sin (in the wayes of which he runs fast without any impediment) is it (I say) likely, that a few dayes or weeks of sicknesse can recover him? [ the especiall hindrances of that state I shall afterwards consider ] but, Can a man be supposed so prompt to piety and holy living, a man (I mean) that hath lived wickedly a long time together, can he be of so ready and active a vertue upon the sudden,
and longs to be doing the work of since, is it likely that all this progress and grows in since (in the ways of which he runs fast without any impediment) is it (I say) likely, that a few days or weeks of sickness can recover him? [ the especial hindrances of that state I shall afterwards Consider ] but, Can a man be supposed so prompt to piety and holy living, a man (I mean) that hath lived wickedly a long time together, can he be of so ready and active a virtue upon the sudden,
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and resolutions to lead a new life ] should begin, [ before our feet slum le upon the dark mountains, ] lest we leave the work onely resolved upon to be begun, which, it is necessary we should in many degrees finish if ever we mean to escape the eternall darknesse:
and resolutions to led a new life ] should begin, [ before our feet slum le upon the dark Mountains, ] lest we leave the work only resolved upon to be begun, which, it is necessary we should in many Degrees finish if ever we mean to escape the Eternal darkness:
For that we should actually abolish the whole body of sin and death, that we should crucifie the old man with his lusts, that we should lay aside every weight, and the sin that doth so easily beset us, that we should cast away the works of darknesse, that we should awake from sleep, and arise from death, that we should redeem the time, that we should cleanse our hands and purifie our hearts, that we should have escaped the corruption, (all the corruption) that is in the whole world through lust, that nothing of the old leaven should remain in us, but that we be wholly a new lump, throughly transformed and changed in the image of our minde:
For that we should actually Abolah the Whole body of since and death, that we should crucify the old man with his Lustiest, that we should lay aside every weight, and the since that does so Easily beset us, that we should cast away the works of darkness, that we should awake from sleep, and arise from death, that we should Redeem the time, that we should cleanse our hands and purify our hearts, that we should have escaped the corruption, (all the corruption) that is in the Whole world through lust, that nothing of the old leaven should remain in us, but that we be wholly a new lump, thoroughly transformed and changed in the image of our mind:
And in this sense Confession will obtain our pardon; and humiliation will be accepted; and our holy purposes, and pious resolutions shall be accounted for;
And in this sense Confessi will obtain our pardon; and humiliation will be accepted; and our holy Purposes, and pious resolutions shall be accounted for;
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as to procure so much of the pardon, to do so much of the work of restitution, that God will admit the returning man to a further degree of emendation, to a neerer possibility of working out his salvation:
as to procure so much of the pardon, to do so much of the work of restitution, that God will admit the returning man to a further degree of emendation, to a nearer possibility of working out his salvation:
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but then if this sorrow, and confession, and strong purposes begin then when our life is declined towards the West, and is now ready to set in darknesse and a dismall night;
but then if this sorrow, and Confessi, and strong Purposes begin then when our life is declined towards the West, and is now ready to Set in darkness and a dismal night;
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when these imperfect acts may be consummate, and perfected in the actuall performing those parts of holy life, to which they were ordained, in the nature of the thing, and the purposes of God.
when these imperfect acts may be consummate, and perfected in the actual performing those parts of holy life, to which they were ordained, in the nature of the thing, and the Purposes of God.
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Lastly, suppose all this be done, and that by a long course of strictnesse and severity, mortification and circumspection we have overcome all our vitious and baser habits contracted and grown upon us,
Lastly, suppose all this be done, and that by a long course of strictness and severity, mortification and circumspection we have overcome all our vicious and baser habits contracted and grown upon us,
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yet all this is but the one half of repentance; (so infinitely mistaken is the world, to think any thing to be enough to make up repentance;) but to renew us,
yet all this is but the one half of Repentance; (so infinitely mistaken is the world, to think any thing to be enough to make up Repentance;) but to renew us,
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We must not onely have overcome sin, but we must after great diligence have acquired the habits of all those Christian graces which are necessary in the transaction of our affairs, in all relations to God,
We must not only have overcome since, but we must After great diligence have acquired the habits of all those Christian graces which Are necessary in the transaction of our affairs, in all relations to God,
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all the reward of such a poenitent is, that when he hath escaped the corruption of the world, he hath also escaped those heavy judgements which threatned his ruine.
all the reward of such a penitent is, that when he hath escaped the corruption of the world, he hath also escaped those heavy Judgments which threatened his ruin.
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If a servant have not rob'd his Master, nor offered to fly from his bondage, he shall scape the Furca, his flesh shall not be exposed to birds or fishes;
If a servant have not robbed his Master, nor offered to fly from his bondage, he shall escape the Furca, his Flesh shall not be exposed to Birds or Fish;
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but we shall never enter into the joy of our Lord, unlesse after we have put off the old man with his affections and lusts, we also put on the new man in righteousnesse and holinesse of life.
but we shall never enter into the joy of our Lord, unless After we have put off the old man with his affections and Lustiest, we also put on the new man in righteousness and holiness of life.
we must be reduced to our first estate, and make some proportionable returns of duty, for our sad omissions, and great violations of our Baptismal vow.
we must be reduced to our First estate, and make Some proportionable returns of duty, for our sad omissions, and great violations of our Baptismal Voelli.
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that man hath much to do to make his garments clean, to purifie his soul, to take off all the stains of sin, that his spirit may be presented pure to the eyes of God who beholds no impurity.
that man hath much to do to make his garments clean, to purify his soul, to take off all the stains of since, that his Spirit may be presented pure to the eyes of God who beholds no impurity.
many degrees of pride left unrooted up, many inroads of intemperance, or beginnings of excesse, much indevotion and backwardnesse in religion, many temptations to contest against,
many Degrees of pride left unrooted up, many inroads of intemperance, or beginnings of excess, much indevotion and backwardness in Religion, many temptations to contest against,
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difficult (I say) to a righteous, a sober, and well living person) where shall the ungodly and the sinner appear? What shall become of him who by his evil life hath not onely removed himself from the affections,
difficult (I say) to a righteous, a Sobrium, and well living person) where shall the ungodly and the sinner appear? What shall become of him who by his evil life hath not only removed himself from the affections,
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Secondly, by shewing the necessities, the absolute necessities of a holy life, and what it means in Scripture to [ live holily ]. Thirdly, by considering what directions or intimations we have concerning the last time of beginning to repent;
Secondly, by showing the necessities, the absolute necessities of a holy life, and what it means in Scripture to [ live holily ]. Thirdly, by considering what directions or intimations we have Concerning the last time of beginning to Repent;
those aprons of fig-leaves which men use for their shelter to palliate their sin, and to hide themselves, from that, from which no rocks or mountains shall protect them, though they fall upon them;
those aprons of Fig leaves which men use for their shelter to palliate their since, and to hide themselves, from that, from which no Rocks or Mountains shall Pact them, though they fallen upon them;
but now if we will see repentance in its stature and integrity of constitution described, we shall finde it to be the one half of all that which God requires of Christians.
but now if we will see Repentance in its stature and integrity of constitution described, we shall find it to be the one half of all that which God requires of Christians.
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Faith and Repentance are the whole duty of a Christian. Faith is a sacrifice of the understanding to God: Repentance sacrifices the whole will: That, gives the knowing;
Faith and Repentance Are the Whole duty of a Christian. Faith is a sacrifice of the understanding to God: Repentance Sacrifices the Whole will: That, gives the knowing;
and eternal judgement ] whatsoever is practical, all the whole duty of man, the practice of all obedience is called [ repentance from dead works ] which,
and Eternal judgement ] whatsoever is practical, all the Whole duty of man, the practice of all Obedience is called [ Repentance from dead works ] which,
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in which I suppose you may see every lineament of this great duty described, that you may no longer mistake a grashopper for an Eagle, Sorrow and holy purposes,
in which I suppose you may see every lineament of this great duty described, that you may no longer mistake a grasshopper for an Eagl, Sorrow and holy Purposes,
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and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. ] or as it is more fully described in Ezek. 33. 14. [ When I say unto the wicked, Thou shalt surely die;
and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. ] or as it is more Fully described in Ezekiel 33. 14. [ When I say unto the wicked, Thou shalt surely die;
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and this, without the interruption by a deadly sin, [ without committing iniquity ] to make restitution of all the wrongs he hath done, all the unjust money he hath taken, all the oppressions he hath committed, all that must be satisfied for,
and this, without the interruption by a deadly since, [ without committing iniquity ] to make restitution of all the wrongs he hath done, all the unjust money he hath taken, all the oppressions he hath committed, all that must be satisfied for,
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that this place of Ezekiel is it which is so often mistaken for that common saying, At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance, saith the Lord ] For although at what time soever a sinner does repent (as repentance is now explained) God will forgive him,
that this place of Ezekielem is it which is so often mistaken for that Common saying, At what time soever a sinner repents him of his Sins from the bottom of his heart I will put all his wickedness out of my remembrance, Says the Lord ] For although At what time soever a sinner does Repent (as Repentance is now explained) God will forgive him,
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yet there are no such words in the whole Bible, nor any neerer to the sense of them then the words I have now read to you, out of the Prophet Ezekiel.
yet there Are no such words in the Whole bible, nor any nearer to the sense of them then the words I have now read to you, out of the Prophet Ezekielem.
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And in pursuance of this truth, the primitive Church did not admit a sinning person to the publike communions with the faithfull, till besides their sorrow they had spent some years in an NONLATINALPHABET in doing good works and holy living;
And in pursuance of this truth, the primitive Church did not admit a sinning person to the public communions with the faithful, till beside their sorrow they had spent Some Years in an in doing good works and holy living;
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Now Consider whether this be imaginable or possible to be done upon our deathbed, when a man is frighted into an involuntary, a sudden and unchosen piety; NONLATINALPHABET, saith Hierocles.
Now Consider whither this be imaginable or possible to be done upon our deathbed, when a man is frighted into an involuntary, a sudden and unchosen piety;, Says Hierocles.
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He that never repents till a violent fear be upon him, till he apprehend himself to be in the jawes of death, ready to give up his unready and unprepared accounts, till he sees the Judge sitting in all the addresses of dreadfulnesse and Majesty, just now (as he beleeves) ready to pronounce that fearfull and intolerable sentence of [ Go ye cursed into everlasting fire ] this man does nothing for the love of God, nothing for the love of vertue;
He that never repents till a violent Fear be upon him, till he apprehend himself to be in the Jaws of death, ready to give up his unready and unprepared accounts, till he sees the Judge sitting in all the Addresses of dreadfulness and Majesty, just now (as he believes) ready to pronounce that fearful and intolerable sentence of [ Go you cursed into everlasting fire ] this man does nothing for the love of God, nothing for the love of virtue;
But suppose this man in his health, and the middest of all his lust, it is evident that there are some circumstances of action in which the man would have refused to commit his most pleasing sin.
But suppose this man in his health, and the midst of all his lust, it is evident that there Are Some Circumstances of actium in which the man would have refused to commit his most pleasing since.
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Would not the son of Tarquin have refused to ravish Lucrece if Junius Brutus had been by him? Would the impurest person in the world act his lust in the market place? or drink off an intemperate goblet if a dagger were placed at his throat? In these circumstances, their fear would make them declare against the present acting their impurities.
Would not the son of Tarquin have refused to ravish Lucrece if Junius Brutus had been by him? Would the impurest person in the world act his lust in the market place? or drink off an intemperate goblet if a dagger were placed At his throat? In these Circumstances, their Fear would make them declare against the present acting their Impurities.
If there had been time to cure his sin, and to live the life of grace, I deny not but God might have begun his conversion with so great a fear, that he should never have wiped off its impression;
If there had been time to cure his since, and to live the life of grace, I deny not but God might have begun his conversion with so great a Fear, that he should never have wiped off its impression;
and intolerable cause, no act of choice, or vertue, but of sorrow, a deserved sorrow, and a miserable, unchosen, unavoidable fear, — moriensque recepit Quas nollet victurus aquas —
and intolerable cause, no act of choice, or virtue, but of sorrow, a deserved sorrow, and a miserable, unchosen, unavoidable Fear, — moriensque recepit Quas Nollet victurus Aquas —
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Let it not be put off to that time when a man hath scarce time enough to reckon all those particular duties which make up the integrity of its constitution.
Let it not be put off to that time when a man hath scarce time enough to reckon all those particular duties which make up the integrity of its constitution.
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and hope to become very learned in his old age, and upon his deathbed, as well as a vitious person, may think to recover from all his ignorances and prejudicate opinions, from all his false principles and evil customs, from his wicked inclinations and ungodly habits, from his fondnesses of vice,
and hope to become very learned in his old age, and upon his deathbed, as well as a vicious person, may think to recover from all his ignorances and prejudicate opinions, from all his false principles and evil customs, from his wicked inclinations and ungodly habits, from his fondnesses of vice,
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But I consider these things. 1 That he that resolves to sin upon a resolution to repent, by every act of sin, makes himself more uncapable of repenting, by growing more in love with sin, by remembring its pleasures, by serving it once more,
But I Consider these things. 1 That he that resolves to since upon a resolution to Repent, by every act of since, makes himself more uncapable of repenting, by growing more in love with since, by remembering its pleasures, by serving it once more,
This is to scare a man, not to allure him, and so is the other when we understand it truely. 3. For I consider, He that repents, wishes he had never done that sin.
This is to scare a man, not to allure him, and so is the other when we understand it truly. 3. For I Consider, He that repents, wishes he had never done that since.
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He that hath committed sins after baptisme, is fallen out of the favour of God, is tied to hard duty for the time to come, to ory vehemently unto God, to call night and day for pardon, to be in great fear and tremblings of heart,
He that hath committed Sins After Baptism, is fallen out of the favour of God, is tied to hard duty for the time to come, to ory vehemently unto God, to call night and day for pardon, to be in great Fear and tremblings of heart,
And now, suppose that you can repent when you will, that is, that you can grieve when you will, (though no man can do it, no man can grieve when he please) though he could shed tears when he list, he cannot grieve without a real,
And now, suppose that you can Repent when you will, that is, that you can grieve when you will, (though no man can do it, no man can grieve when he please) though he could shed tears when he list, he cannot grieve without a real,
suppose (I say) all these impssibilties, yet since, repentance does suppose a man to be in a state of such real misery that he hath reason to curse the day in which he sinned, is this a fit argument to invite a man, that is in his wits, to sin? to sin in hope of repentance? as if dangers of falling into hell,
suppose (I say) all these impssibilties, yet since, Repentance does suppose a man to be in a state of such real misery that he hath reason to curse the day in which he sinned, is this a fit argument to invite a man, that is in his wits, to since? to since in hope of Repentance? as if dangers of falling into hell,
and a perpetual labour, and a never ceasing trembling, and a troubled conscience and a sorrowful spirit were fit things to be desired or hoped for. The sum is this.
and a perpetual labour, and a never ceasing trembling, and a troubled conscience and a sorrowful Spirit were fit things to be desired or hoped for. The sum is this.
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but aliving, and healthfull sacrifice. He hath forgiven all our old sins, and we have bargained to quit them, from the time that we first come to Christ,
but aliving, and healthful sacrifice. He hath forgiven all our old Sins, and we have bargained to quit them, from the time that we First come to christ,
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* I shall no longer insist upon this particular, but onely propound it to your consideration, To what purpose are all those Commandements in Scripture, of every page almost in it, [ of living holily, and according to the Commandements of God, of adorning the Gospel of God, of walking as in the day, of walking in light, of pure and undefiled religion, of being holy as God is holy, of being humble and meek, as Christ is humble, of putting on the Lord Jesus, of living a spirituall life, ] but that it is the purpose of God,
* I shall no longer insist upon this particular, but only propound it to your consideration, To what purpose Are all those commandments in Scripture, of every page almost in it, [ of living holily, and according to the commandments of God, of adorning the Gospel of God, of walking as in the day, of walking in Light, of pure and undefiled Religion, of being holy as God is holy, of being humble and meek, as christ is humble, of putting on the Lord jesus, of living a spiritual life, ] but that it is the purpose of God,
Now if a vitious person, when he comes to the latter end of his dayes, one that hath lived a wicked, ungodly life, can for any thing he can do upon his death-bed, be said to live a holy life;
Now if a vicious person, when he comes to the latter end of his days, one that hath lived a wicked, ungodly life, can for any thing he can do upon his deathbed, be said to live a holy life;
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but he that hopes upon this onely, for which God hath made him no promise, I must say of him as Galen said of consumptive persons, NONLATINALPHABET, the more they hope, the worse they are;
but he that hope's upon this only, for which God hath made him no promise, I must say of him as Galen said of consumptive Persons,, the more they hope, the Worse they Are;
And now it will be a vain question to ask, whether or no God cannot save a dying man that repents after a vitious life? For it is true, God can do it if he please;
And now it will be a vain question to ask, whither or not God cannot save a dying man that repents After a vicious life? For it is true, God can do it if he please;
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* And indeed the rewards of heaven are so great and glorious, and Christs burden is so light, his yoke is so easie, that it is a shamelesse impudence to expect so great glories at a lesse rate then so little a service, at a lower rate then a holy life.
* And indeed the rewards of heaven Are so great and glorious, and Christ burden is so Light, his yoke is so easy, that it is a shameless impudence to expect so great Glories At a less rate then so little a service, At a lower rate then a holy life.
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What would you do if God should command you to kill your eldest son? or to work in the mines for a thousand yeers together? or to fast all thy life time with bread and water? were not heaven a great bargain even after all this? and when God requires nothing of us but to live soberly, justly,
What would you do if God should command you to kill your eldest son? or to work in the mines for a thousand Years together? or to fast all thy life time with bred and water? were not heaven a great bargain even After all this? and when God requires nothing of us but to live soberly, justly,
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and godly, (which very things of themselves, to man are a very great felicity, and necessary to his present well-being) shall we think this to be a load,
and godly, (which very things of themselves, to man Are a very great felicity, and necessary to his present well-being) shall we think this to be a load,
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But these men do like the Tyrant Dionysius, who stole from Apollo his golden cloak, and gave him a cloak of Arcadian home-spun, saying that this was lighter in summer, and warmer in winter.
But these men do like the Tyrant Dionysius, who stole from Apollo his golden cloak, and gave him a cloak of Arcadian homespun, saying that this was lighter in summer, and warmer in winter.
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Must a man repent a yeer, or two, or seven yeers, or ten, or twenty before his death? or what is the last period after which all repentance will be untimely and ineffectuall? To this captious question I have many things to oppose. 1. We have entred into covenant with God, to serve him from the day of our Baptisme to the day of our death.
Must a man Repent a year, or two, or seven Years, or ten, or twenty before his death? or what is the last Period After which all Repentance will be untimely and ineffectual? To this captious question I have many things to oppose. 1. We have entered into Covenant with God, to serve him from the day of our Baptism to the day of our death.
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He hath [ sworn this oath to us, that he would grant unto us, that we being delivered from fear of our enemies, might serve him without fear in holinesse and righteousnesse before him [ all the dayes of our life ].
He hath [ sworn this oath to us, that he would grant unto us, that we being Delivered from Fear of our enemies, might serve him without Fear in holiness and righteousness before him [ all the days of our life ].
there is no other Covenant made with us, no new beginnings of another period; but if we be returned, and sin be cancelled, and grace be actually obtained;
there is no other Covenant made with us, no new beginnings of Another Period; but if we be returned, and since be canceled, and grace be actually obtained;
or a day, or a week, but for the whole life of a Christian, or for great parts of its abode. 4. There is a certain period and time set for our repentance,
or a day, or a Week, but for the Whole life of a Christian, or for great parts of its Abided. 4. There is a certain Period and time Set for our Repentance,
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] Well! they neglected it, and then there was a time of Gods visitation which was his day; called in Scripture, [ the day of the Lord ] and because they had neglected their own day, they fell into inevitable ruine:
] Well! they neglected it, and then there was a time of God's Visitation which was his day; called in Scripture, [ the day of the Lord ] and Because they had neglected their own day, they fell into inevitable ruin:
and afterwards when he would have inherited the blessing, he was rejected, for he found no place for his repentance though he sought it carefully with tears.
and afterwards when he would have inherited the blessing, he was rejected, for he found no place for his Repentance though he sought it carefully with tears.
And after a man is fallen into the displeasure of Almighty God, the longer he lies in his sin without repentance and emendation, the greater is his danger,
And After a man is fallen into the displeasure of Almighty God, the longer he lies in his since without Repentance and emendation, the greater is his danger,
they discovered their want of oil, they were troubled at it, they beg'd oil, they were refused, they did something towards the proouring of the oil of grace, (for they went out to buy oil) and after all this stir the bridegroom came before they had finished their journey,
they discovered their want of oil, they were troubled At it, they begged oil, they were refused, they did something towards the proouring of the oil of grace, (for they went out to buy oil) and After all this stir the bridegroom Come before they had finished their journey,
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And for such a man to despair, is not the sin, but the misery. If such persons have a promise of heaven, let them shew it, and hope it, and enjoy it;
And for such a man to despair, is not the since, but the misery. If such Persons have a promise of heaven, let them show it, and hope it, and enjoy it;
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if they have no promise, they must thank themselves, for bringing themselves into a condition without the Covenant, without a promise, hopelesse and miserable.
if they have no promise, they must thank themselves, for bringing themselves into a condition without the Covenant, without a promise, hopeless and miserable.
and we shall dishonour the sufferings and redemption of our blessed Saviour, if we make them to be a Umbrello to shelter our impious and ungodly living.
and we shall dishonour the sufferings and redemption of our blessed Saviour, if we make them to be a Umbrello to shelter our impious and ungodly living.
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But that no such person may after a wicked life repose himself in his deathbed upon Christs merits, observe but these two places of scripture [ Our Saviour •esus Christ who gave himself for us ] what to do? that we might live as we list? and hope to be saved by his merits? No But [ that he might redeem us from all iniquity,
But that no such person may After a wicked life repose himself in his deathbed upon Christ merits, observe but these two places of scripture [ Our Saviour •esus christ who gave himself for us ] what to do? that we might live as we list? and hope to be saved by his merits? No But [ that he might Redeem us from all iniquity,
have nothing to plead for our selves, because we have made all that to be uselesse to us which God with so much mercy and miraculous wisdom, gave us to secure our interest, and hopes of heaven.
have nothing to plead for our selves, Because we have made all that to be useless to us which God with so much mercy and miraculous Wisdom, gave us to secure our Interest, and hope's of heaven.
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And therefore let no Christian man who hath covenanted with God to give him the service of his life, think that God will be answered with the sighs and prayers of a dying man;
And Therefore let no Christian man who hath covenanted with God to give him the service of his life, think that God will be answered with the sighs and Prayers of a dying man;
for all that great obligation which lies upon us cannot be transacted in an instant, when we have loaded our souls with sin, and made them empty of vertue;
for all that great obligation which lies upon us cannot be transacted in an instant, when we have loaded our Souls with since, and made them empty of virtue;
or a cherry, but you must stay its proper periods, and let it blossom and knot, and grow and ripen, [ and in due season we shall reap if we faint not ] (saith the Apostle) far much lesse may we expect that the fruits of repentance,
or a cherry, but you must stay its proper periods, and let it blossom and knot, and grow and ripen, [ and in due season we shall reap if we faint not ] (Says the Apostle) Far much less may we expect that the fruits of Repentance,
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NONLATINALPHABET; you must not expect such fruits in a little time, nor with little labour. Suffer therefore not your selves to be deceived by false principles, and vain confidences;
; you must not expect such fruits in a little time, nor with little labour. Suffer Therefore not your selves to be deceived by false principles, and vain confidences;
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nor cure his drunkennesse then, nor his lust, by any act of Christian discipline; nor run with patience; nor resist unto blood; nor endure with long sufferance;
nor cure his Drunkenness then, nor his lust, by any act of Christian discipline; nor run with patience; nor resist unto blood; nor endure with long sufferance;
but this is but just as the Nobles of Xerxes, when in a storm they were to lighten the ship to preserve their Kings life, they did NONLATINALPHABET they did their obeysance, and leaped into the sea:
but this is but just as the Nobles of Xerxes, when in a storm they were to lighten the ship to preserve their Kings life, they did they did their obeisance, and leapt into the sea:
And then it was that he entred for himself and his posterity into the condition of an ignorant, credulous, easie, wilful, passionate, and impotent person;
And then it was that he entered for himself and his posterity into the condition of an ignorant, credulous, easy, wilful, passionate, and impotent person;
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apt to be abused, and so loving to have it so, that if no body else will abuse him, he will be sure to abuse himself, by ignorance and evil principles, being open to an enemy,
apt to be abused, and so loving to have it so, that if no body Else will abuse him, he will be sure to abuse himself, by ignorance and evil principles, being open to an enemy,
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the most contemptible accident can destroy him, the smallest chance affright him, every future contingency, when but considered as possible, can amaze him;
the most contemptible accident can destroy him, the Smallest chance affright him, every future contingency, when but considered as possible, can amaze him;
and so become vain in our imaginations, abused in our hopes, restlesse in our passions, impatient in our calamity, unsupported in our need, exposed to enemies, wandring and wilde, without counsel and without remedy.
and so become vain in our Imaginations, abused in our hope's, restless in our passion, impatient in our calamity, unsupported in our need, exposed to enemies, wandering and wild, without counsel and without remedy.
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For we neither love our selves well, nor understand our own case, we are partial in our own questions, deceived in our sentences, carelesse of our interests,
For we neither love our selves well, nor understand our own case, we Are partial in our own questions, deceived in our sentences, careless of our interests,
and unactive, and that according us the object or evidence of faith grew, which in every Age hath a great degree of Argument superadded to its confirmation;
and unactive, and that according us the Object or evidence of faith grew, which in every Age hath a great degree of Argument superadded to its confirmation;
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so should the habit also and the grace, the longer it lasts & the more obiections it runs through, it still should shew a brighter and more certain light to discover the divinity of its principle;
so should the habit also and the grace, the longer it lasts & the more objections it runs through, it still should show a Brighter and more certain Light to discover the divinity of its principle;
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And yet we still say he is weak and sick to death. NONLATINALPHABET for these strengths of madnesse are not health, but furiousnesse and disease; NONLATINALPHABET, It is weaknesse another way;
And yet we still say he is weak and sick to death. for these strengths of madness Are not health, but furiousness and disease;, It is weakness Another Way;
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and an unwearied industry, and shall not have strength enough in a matter that concerns its Eternal interest to answer one obiection, to resist one assault, to defeate one art of the divel;
and an unwearied industry, and shall not have strength enough in a matter that concerns its Eternal Interest to answer one objection, to resist one assault, to defeat one art of the Devil;
and we may try it in one or two familiar instances. One of the great strengths, shall I call it? or weaknesses of the heart is, that it is strong, violent and passionate in its lusts,
and we may try it in one or two familiar instances. One of the great strengths, shall I call it? or Weaknesses of the heart is, that it is strong, violent and passionate in its Lustiest,
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If thou beest a man given to thy appetite, and thou lovest a pleasant morsell as thy life, do not declame against the precepts of Temperance, as impossible: Try this once;
If thou Best a man given to thy appetite, and thou Lovest a pleasant morsel as thy life, do not declaim against the Precepts of Temperance, as impossible: Try this once;
or displeased, it is peevish and trifling, it would and it would not, and it is in many Cases impossible to know whether a mans heart desires such a thing or not.
or displeased, it is peevish and trifling, it would and it would not, and it is in many Cases impossible to know whither a men heart Desires such a thing or not.
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Saint Ambrose hath an odde saying, Facilius inveneris innocentem, quam qui poenitentiani digne egerit, It is easier to finde a man that hath lived innocently,
Saint Ambrose hath an odd saying, Facilius inveneris innocentem, quam qui poenitentiani digne egerit, It is Easier to find a man that hath lived innocently,
for in the midst of that which he calls hatred, he hath so much love left for it, that if the sin comes again and speaks him fair, he is lost again, he kisses the fire, and dies in its embraces.
for in the midst of that which he calls hatred, he hath so much love left for it, that if the since comes again and speaks him fair, he is lost again, he Kisses the fire, and die in its embraces.
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yet we are kinde-hearted, and spare the Agag, the reigning sin, the splendid temptation, we have some kindnesses left towards it. These are but ill signes.
yet we Are kindhearted, and spare the Agag, the reigning since, the splendid temptation, we have Some Kindnesses left towards it. These Are but ill Signs.
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How then shall I know by some infallible token, that I am a true Penitent? What and if I weep for my sins? will you not then give me leave to conclude my heart right with God,
How then shall I know by Some infallible token, that I am a true Penitent? What and if I weep for my Sins? will you not then give me leave to conclude my heart right with God,
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Nay our heart is so deceitfull in this matter of Repentance, that the Masters of spirituall life are fain to invent suppletory Arts and stratagems to secure the duty.
Nay our heart is so deceitful in this matter of Repentance, that the Masters of spiritual life Are fain to invent suppletory Arts and stratagems to secure the duty.
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Now if we be sorrowfull in the first stage, how happens it that we know it not? Is our heart so secret to our selves? But if we be not sorrowfull in the first period,
Now if we be sorrowful in the First stage, how happens it that we know it not? Is our heart so secret to our selves? But if we be not sorrowful in the First Period,
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3. The heart is deceitfull in its own resolutions and purposes: for many times men make their resolutions onely in their understanding, not in their wills;
3. The heart is deceitful in its own resolutions and Purposes: for many times men make their resolutions only in their understanding, not in their wills;
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as to be convinced, and apt to be condemned by their own sentence. But suppose our resolutions advanced further, and that our Will and Choices also are determined;
as to be convinced, and apt to be condemned by their own sentence. But suppose our resolutions advanced further, and that our Will and Choices also Are determined;
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But certainly her staring all day upon his picture, and weeping over his Robe, and wringing her hands over his children, are no great signes that she hated him:
But Certainly her staring all day upon his picture, and weeping over his Robe, and wringing her hands over his children, Are no great Signs that she hated him:
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And can we then reasonably beleeve the resolutions of our hearts, which they have falsified so many hundred times? We resolve against a religious Time,
And can we then reasonably believe the resolutions of our hearts, which they have falsified so many hundred times? We resolve against a religious Time,
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Or we resolve when we are in a great danger, and then we promise any thing, possible or impossible, likely or unlikely, all is one to us, we onely care to remove the present pressure,
Or we resolve when we Are in a great danger, and then we promise any thing, possible or impossible, likely or unlikely, all is one to us, we only care to remove the present pressure,
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and when that is over, and our fear is gone, and no love remaining, our condition being returned to our first securities, our resolutions also revert to their first indifferencies:
and when that is over, and our Fear is gone, and no love remaining, our condition being returned to our First securities, our resolutions also revert to their First Indifferences:
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Epictetus tells us of a Gentleman returning from banishment, in his journey towards home called at his house, told a sad story of an Imprudent life, the greatest part of which being now spent, he was resolved for the future to live Philosophically,
Epictetus tells us of a Gentleman returning from banishment, in his journey towards home called At his house, told a sad story of an Imprudent life, the greatest part of which being now spent, he was resolved for the future to live Philosophically,
Nay he gives Alms privately, and charges no man to speak of it, and yet hopes by some Accident or other to be praised both for his Charity and Humility.
Nay he gives Alms privately, and charges no man to speak of it, and yet hope's by Some Accident or other to be praised both for his Charity and Humility.
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But then to distinguish the intention of our heart in this Instance, and to seek Gods glory in a particular, which will also conduce much to our reputation,
But then to distinguish the intention of our heart in this Instance, and to seek God's glory in a particular, which will also conduce much to our reputation,
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Is it not plain, that not the Vertue, but its Reputation is the thing that is pursued? And yet if you tell the man so, he thinks he hath reason to complain of your malice or detraction.
Is it not plain, that not the Virtue, but its Reputation is the thing that is pursued? And yet if you tell the man so, he thinks he hath reason to complain of your malice or detraction.
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it does so intricate the questions and confound the ends, and blend and entangle circumstances, that a man hath reason to doubt, that his very best Actions are sullied with some unhandsom excrescencie something to mak them very often to be criminal, but alwayes to be imperfect.
it does so intricate the questions and confound the ends, and blend and entangle Circumstances, that a man hath reason to doubt, that his very best Actions Are sullied with Some unhandsome excrescency something to make them very often to be criminal, but always to be imperfect.
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If God will keep a man, that he be not Felo de se, that he lay no violent hands upon himself, it is certain nothing else can do him mischief, NONLATINALPHABET,
If God will keep a man, that he be not Fellow de se, that he lay no violent hands upon himself, it is certain nothing Else can do him mischief,,
And in this sence we are to understand the two seeming Contradictories in Scripture, Pray that ye enter not into Temptation, said our Blessed Saviour,
And in this sense we Are to understand the two seeming Contradictories in Scripture, Pray that you enter not into Temptation, said our Blessed Saviour,
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But yet for all this, pray against temptations: for when we get them into our hands, we use them as blind men do their clubs, neither distinguish person nor part;
But yet for all this, pray against temptations: for when we get them into our hands, we use them as blind men do their Clubs, neither distinguish person nor part;
I shall the next time tel you the iniquities, those inherent Divels which pollute and defile it to the ground, and make it desperately, wicked, that is, wicked beyond all expression.
I shall the next time tell you the iniquities, those inherent Devils which pollute and defile it to the ground, and make it desperately, wicked, that is, wicked beyond all expression.
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The deceitfulnesse of the Heart. Part II. 2 NONLATINALPHABET: It is the beginning of wisdom to know a mans own weaknesses, and failings in things of greatest necessitie;
The deceitfulness of the Heart. Part II 2: It is the beginning of Wisdom to know a men own Weaknesses, and failings in things of greatest necessity;
As soon as ever we ripen towards the imperfect uses of our reason, we write upon this table such crooked characters, such imperfect configurations, so many fooleries;
As soon as ever we ripen towards the imperfect uses of our reason, we write upon this table such crooked characters, such imperfect configurations, so many fooleries;
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and when education and ripenesse, reason and experience, Christian philosophy and the grace of God hath made fair impressions and written the law in our hearts with the finger of Gods holy spirit, we blot out this handwriting of Gods ordinances,
and when education and ripeness, reason and experience, Christian philosophy and the grace of God hath made fair impressions and written the law in our hearts with the finger of God's holy Spirit, we blot out this handwriting of God's ordinances,
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I need not instance in the ignorance and involuntary nescience of men, though if we speak of the necessary parts of religion, no man is ignorant of them without his own fault:
I need not instance in the ignorance and involuntary nescience of men, though if we speak of the necessary parts of Religion, no man is ignorant of them without his own fault:
and the third person to be his Amanuensis or scribe, and our hearts to be the Book, in which the doctrine is written and miracles and prophecies to be its arguments,
and the third person to be his Amanuensis or scribe, and our hearts to be the Book, in which the Doctrine is written and Miracles and prophecies to be its Arguments,
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So that now the wisdom of God hath made every mans heart to be the true Veronica, in which he hath imprinted his own lineaments so perfectly, that we may dresse our selves like God,
So that now the Wisdom of God hath made every men heart to be the true Veronica, in which he hath imprinted his own lineaments so perfectly, that we may dress our selves like God,
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that know no more of the laws of Jesus Christ, then is remaining upon them since they learned the childrens Catechisme? But amongst a thousand how many can explicate and unfold for his own practise the ten Commandments;
that know no more of the laws of jesus christ, then is remaining upon them since they learned the Children's Catechism? But among a thousand how many can explicate and unfold for his own practice the ten commandments;
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because they know not that they are sinnes? Are there not very many, who know not the particular duties of meeknesse, and never consider concerning Longsuffering? and if you talk to them of growth in Grace, or the spirit of obsignation, or the melancholy lectures of the Crosse and imitation of,
Because they know not that they Are Sins? are there not very many, who know not the particular duties of meekness, and never Consider Concerning Long-suffering? and if you talk to them of growth in Grace, or the Spirit of obsignation, or the melancholy Lectures of the Cross and imitation of,
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For, if we did not wink hard we must needs see, that obedience to supreme Powers, Denying of our selves, Humility, Peacefulnesse and Charity, are written in such Capital text letters, that it is impossible to be ignorant of them.
For, if we did not wink hard we must needs see, that Obedience to supreme Powers, Denying of our selves, Humility, Peacefulness and Charity, Are written in such Capital text letters, that it is impossible to be ignorant of them.
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And if the heart of man had not rare arts to abuse the understanding, it were not to be imagined that any man should bring the 13. Chapter to the Romans to prove the lawfulnesse of taking up Armes against our rulers:
And if the heart of man had not rare arts to abuse the understanding, it were not to be imagined that any man should bring the 13. Chapter to the Roman to prove the lawfulness of taking up Arms against our Rulers:
And though we think all is well, yet we are sick, sick unto death, & neer to a sad and fatal sentence we shall think that man that tells us so is impudent, or uncharitable;
And though we think all is well, yet we Are sick, sick unto death, & near to a sad and fatal sentence we shall think that man that tells us so is impudent, or uncharitable;
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Cicero l. 7. ad Atticum, undertakes to bargain with them that kept the Sybils books, that for a sum of money they shall expound to him what he please;
Cicero l. 7. and Atticum, undertakes to bargain with them that kept the Sybil's books, that for a sum of money they shall expound to him what he please;
And as God made great revelations and furnished out a wise Religion, and sent his spirit to give the gift of Faith to his Church, that upon the foundation of Faith he might build a holy life;
And as God made great revelations and furnished out a wise Religion, and sent his Spirit to give the gift of Faith to his Church, that upon the Foundation of Faith he might built a holy life;
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This is such a desperate method of impiety; so certain arts and apt instruments for the Divel, that it does his work intirley, and produces an infallible damnation.
This is such a desperate method of impiety; so certain arts and apt Instruments for the devil, that it does his work intirley, and produces an infallible damnation.
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and Religion, and arguments, and Reverence, and modesty, and fear; But men are forced from their sin by the violence of the grace of God, when they heare it speak.
and Religion, and Arguments, and reverence, and modesty, and Fear; But men Are forced from their since by the violence of the grace of God, when they hear it speak.
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If I be tempted to uncleannesse, or to an act of oppression, instantly the grace of God represents to me, that the pleasure of the sin is transient, and vain, unsatisfying and empty;
If I be tempted to uncleanness, or to an act of oppression, instantly the grace of God represents to me, that the pleasure of the since is Transient, and vain, unsatisfying and empty;
It represents to me all the joyes of Heaven, and the horrours and amazements of a sad eternity And if I will stay and heare them, ten thousand excellent things besides, fit to be twisted about my understanding for ever.
It represents to me all the Joys of Heaven, and the horrors and amazements of a sad eternity And if I will stay and hear them, ten thousand excellent things beside, fit to be twisted about my understanding for ever.
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then by quenching him,) we shall find the consequents to be, first an Indifferencie, then a dulnesse, then a Lethargie, then a direct Hating the wayes of God;
then by quenching him,) we shall find the consequents to be, First an Indifferency, then a dulness, then a Lethargy, then a Direct Hating the ways of God;
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Theocritus tells of a Fisherman that dreamed he had taken NONLATINALPHABET, a Fish of gold, upon which being over-joyed he made a vow, that he would never fish more:
Theocritus tells of a Fisherman that dreamed he had taken, a Fish of gold, upon which being overjoyed he made a Voelli, that he would never Fish more:
But when he waked, he soon declared his vow to be null, because he found his golden Fish was scaped away through the holes of his eyes, when he first opened them.
But when he waked, he soon declared his Voelli to be null, Because he found his golden Fish was escaped away through the holes of his eyes, when he First opened them.
and habituall desires of our false hearts, those other desires and fine considerations disband, and the Resolutions taken in that pious fit melt into Indifferency, and old Customes.
and habitual Desires of our false hearts, those other Desires and fine considerations disband, and the Resolutions taken in that pious fit melt into Indifferency, and old Customs.
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And so all those Instruments, which the grace of God hath invented for the destruction of Impiety, are rendred ineffectuall, either by our direct opposing them,
And so all those Instruments, which the grace of God hath invented for the destruction of Impiety, Are rendered ineffectual, either by our Direct opposing them,
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All that, and ten thousand times worse may you suppose to be the certain Lot of him, who gives himself up to the conduct of a passionate blinde Heart, whom no fire can warm, and no Sun enlighten;
All that, and ten thousand times Worse may you suppose to be the certain Lot of him, who gives himself up to the conduct of a passionate blind Heart, whom no fire can warm, and no Sun enlighten;
It is possessed with Blindnesse, wilfull and voluntary. 2. But the Heart is Hard too. Not onely Folly, but Mischief also is bound up in the Heart of man.
It is possessed with Blindness, wilful and voluntary. 2. But the Heart is Hard too. Not only Folly, but Mischief also is bound up in the Heart of man.
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Plenty dissolves us and makes us Tyrants, Want makes us greedy, liars, and rapacious. NONLATINALPHABET NONLATINALPHABET; No fortune can save that City to whom neither Peace nor Warre can do advantage.
Plenty dissolves us and makes us Tyrants, Want makes us greedy, liars, and rapacious.; No fortune can save that city to whom neither Peace nor War can do advantage.
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and contradictory Accidents produce no change, save that the heart growes worse and more obdurate for every change of Providence? But here also I must descend to particulars.
and contradictory Accidents produce no change, save that the heart grows Worse and more obdurate for every change of Providence? But Here also I must descend to particulars.
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and meditate in Piazza's, that they that meet us may talk of us, and they that follow may cry out, NONLATINALPHABET; Behold! there goes an excellent man!
and meditate in Piazza's, that they that meet us may talk of us, and they that follow may cry out,; Behold! there Goes an excellent man!
The Heart of man is deeply in love with wickednesse, and with nothing else: Against, not onely the Lawes of God, but against his own Reason, its own Interest, and its own Securities.
The Heart of man is deeply in love with wickedness, and with nothing Else: Against, not only the Laws of God, but against his own Reason, its own Interest, and its own Securities.
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and does at the instant compare moments with Eternity, and with horrour remembers that the very next minute he is as miserable a man as is in the world;
and does At the instant compare moments with Eternity, and with horror remembers that the very next minute he is as miserable a man as is in the world;
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What should make this man sin so for nothing, so against himself, so against all Reason and Religion and Interest, without pleasure for no reward? Here the heart betrayes it self to be desperately wioked.
What should make this man since so for nothing, so against himself, so against all Reason and Religion and Interest, without pleasure for no reward? Here the heart betrays it self to be desperately wioked.
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What man can give a reasonable account of such a man, who to prosecute his revenge will do himself an injury that he may do a lesse to him that troubles him.
What man can give a reasonable account of such a man, who to prosecute his revenge will do himself an injury that he may do a less to him that Troubles him.
The slave seemed to bend a little, and on condition his Lord would cut off his own Nose, he would spare his Son. The sad Father did so, being willing to suffer any thing, rather then the losse of that Childe;
The slave seemed to bend a little, and on condition his Lord would Cut off his own Nose, he would spare his Son. The sad Father did so, being willing to suffer any thing, rather then the loss of that Child;
And the evil of his heart is but like the ferity and wildnesse of Lyons-whelps: But when once we have broken the hedge, and got into the strengths of youth,
And the evil of his heart is but like the ferity and wildness of Lion's whelps: But when once we have broken the hedge, and god into the strengths of youth,
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and the licenciousnesse of an ungoverned age, it is wonderfull to observe, what a great inundation of mischief in a very short time will overflow all the banks of Reason and Religion.
and the licentiousness of an ungoverned age, it is wonderful to observe, what a great inundation of mischief in a very short time will overflow all the banks of Reason and Religion.
Vice first is pleasing, then it grows easie, then delightfull, then frequent, then habituall, then confirmed, then the man is impenitent, then he is obstinate, then he resolves never to Repent, and then he is Damned. And by that time he is come half way in this progresse, he confutes the Philosophy of the old Moralists;
Vice First is pleasing, then it grows easy, then delightful, then frequent, then habitual, then confirmed, then the man is impenitent, then he is obstinate, then he resolves never to repent, and then he is Damned. And by that time he is come half Way in this progress, he confutes the Philosophy of the old Moralists;
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For they, not knowing the vilenesse of mans Heart, not considering its desperate amazing Impiety, knew no other degree of wickednesse but This, That men preferred Sense before Reason,
For they, not knowing the vileness of men Heart, not considering its desperate amazing Impiety, knew no other degree of wickedness but This, That men preferred Sense before Reason,
But they alwayes concluded that the Will of man must of necessity follow the last dictate of the understanding, declaring an object to be good in one sence or other.
But they always concluded that the Will of man must of necessity follow the last dictate of the understanding, declaring an Object to be good in one sense or other.
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But besides that, now the wells of a deeper iniquity are discovered, we see by too sad experience, that there are some sins proceeding from the heart of man, which have nothing but simple, and unmingled malice; Actions of meer spite;
But beside that, now the wells of a Deeper iniquity Are discovered, we see by too sad experience, that there Are Some Sins proceeding from the heart of man, which have nothing but simple, and unmingled malice; Actions of mere spite;
yet I had many more things to say, if the time would have permitted me to represent the Falsenesse and Basenesse of the Heart. 1. We are false our selves,
yet I had many more things to say, if the time would have permitted me to represent the Falseness and Baseness of the Heart. 1. We Are false our selves,
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and are carelesse of greater. 6. We are overjoyed at a petty accident, and despise great and eternall pleasures. 7. We beleeve things, not for their Reasons and proper Arguments;
and Are careless of greater. 6. We Are overjoyed At a Petty accident, and despise great and Eternal pleasures. 7. We believe things, not for their Reasons and proper Arguments;
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For without great watchfulnesse, and earnest devotion, and a prudent Guide, we shall finde that true in a spiritual sense, which Plutarch affirmed of a mans body in the natural;
For without great watchfulness, and earnest devotion, and a prudent Guide, we shall find that true in a spiritual sense, which Plutarch affirmed of a men body in the natural;
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Sermon. IX. THE FAITH and PATIENCE OF THE SAINTS: OR The righteous cause oppressed. 1 Peter. 4. 17. For the time is come that judgement must begin at the house of God:
Sermon. IX. THE FAITH and PATIENCE OF THE SAINTS: OR The righteous cause oppressed. 1 Peter. 4. 17. For the time is come that judgement must begin At the house of God:
and not at all heightned by the spirit & divine revelations, So long men took their accounts of good and bad by their being prosperous or unfortunate:
and not At all heightened by the Spirit & divine revelations, So long men took their accounts of good and bad by their being prosperous or unfortunate:
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and exercised with evil accidents, and this seemed so great a discouragement to vertue, that even these wise men were more troubled to reconcile vertue,
and exercised with evil accidents, and this seemed so great a discouragement to virtue, that even these wise men were more troubled to reconcile virtue,
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God was pleased to enlighten their reason with a little beame of faith, or else heightned their reason by wiser principles then those of vulgar understandings;
God was pleased to enlighten their reason with a little beam of faith, or Else heightened their reason by Wiser principles then those of Vulgar understandings;
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But as the Sun of righteousnesse approached towards the chambers of the East, and sent the harbingers of light peeping through the curtains of the night,
But as the Sun of righteousness approached towards the chambers of the East, and sent the harbingers of Light peeping through the curtains of the night,
so God sent degrees of trouble upon wise and good men, that now in the same degree in the which the world lives by faith and not by sense, in the same degree they might be able to live in vertue even while she lived in trouble,
so God sent Degrees of trouble upon wise and good men, that now in the same degree in the which the world lives by faith and not by sense, in the same degree they might be able to live in virtue even while she lived in trouble,
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First Adam was placed in a Garden of health and pleasure, from which when he fell, he was onely tied to enter into the covenant of natural sorrows which he and all his posteritie till the flood run through:
First Adam was placed in a Garden of health and pleasure, from which when he fell, he was only tied to enter into the Covenant of natural sorrows which he and all his posterity till the flood run through:
but men lived free and rich and long, and they exercised no vertues but natural, and knew no felicity but natural: and so long their prosperity was, just as was their vertue,
but men lived free and rich and long, and they exercised no Virtues but natural, and knew no felicity but natural: and so long their Prosperity was, just as was their virtue,
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and every tyranny that began from Nimrod to this day, and every usurper was a peculiar argument to shew that God began to teach the world, vertue by suffering;
and every tyranny that began from Nimrod to this day, and every usurper was a peculiar argument to show that God began to teach the world, virtue by suffering;
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and the rights of men to be snatched away from the owners, that the world might be established in potent and setled governments and the sufferers be taught al the passive vertues of the soul.
and the rights of men to be snatched away from the owners, that the world might be established in potent and settled governments and the sufferers be taught all the passive Virtues of the soul.
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For so God brings good out of evil, turning Tyranny into the benefits of Government, and violence into vertue, and sufferings into rewards: and this was the second change of the world:
For so God brings good out of evil, turning Tyranny into the benefits of Government, and violence into virtue, and sufferings into rewards: and this was the second change of the world:
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and in the second, publick evils were brought in by tyrants and usurpers, and God suffered them as the first elements of vertue, men being just newly put to schoole to infant sufferings.
and in the second, public evils were brought in by Tyrants and usurpers, and God suffered them as the First elements of virtue, men being just newly put to school to infant sufferings.
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for this was a type of Christ, and therefore was also but a type of sufferings, excepting the sufferings of the old periods and the sufferings of nature and accident, we see no change made,
for this was a type of christ, and Therefore was also but a type of sufferings, excepting the sufferings of the old periods and the sufferings of nature and accident, we see no change made,
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for a long while after, but God having established a law in Abrahams family did build it upon promises, of health, and peace, and victory, and plenty, and riches: and so long as they did not prevaricate the law of their God, so long they were prosperous:
for a long while After, but God having established a law in Abrahams family did built it upon promises, of health, and peace, and victory, and plenty, and riches: and so long as they did not prevaricate the law of their God, so long they were prosperous:
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but God kept a remnant of Cananites in the land like a rod held over them to vex or to chastise them into obedience, in which while they persevered, nothing could hurt them;
but God kept a remnant of Canaanites in the land like a rod held over them to vex or to chastise them into Obedience, in which while they persevered, nothing could hurt them;
The godly generally were prosperous, and a good cause seldome had an ill end, and a good man never died an ill death, till the law had spent a great part of its time,
The godly generally were prosperous, and a good cause seldom had an ill end, and a good man never died an ill death, till the law had spent a great part of its time,
But that the great prince of sufferings might not appear upon his stage of tragedies without some forerunners of sorrow, God was pleased to choose out some good men,
But that the great Prince of sufferings might not appear upon his stage of tragedies without Some forerunners of sorrow, God was pleased to choose out Some good men,
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and honour them, by making them to become little images of suffering: I saiah, Jeremy, and Zachary were martyrs of the law; but these were single deaths;
and honour them, by making them to become little Images of suffering: I saiah, Jeremiah, and Zachary were Martyrs of the law; but these were single death's;
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and Antiochus raised up a sharp persecution in the time of the Maccabees, in which many passed through the red sea of blood into the bosome of Abraham; & then Christ came:
and Antiochus raised up a sharp persecution in the time of the Maccabees, in which many passed through the read sea of blood into the bosom of Abraham; & then christ Come:
for Christ was to do his great work by sufferings, & by sufferings was to enter into blessednesse; & by his passion he was made prince of the Catholickchurch,
for christ was to do his great work by sufferings, & by sufferings was to enter into blessedness; & by his passion he was made Prince of the Catholic church,
This sense of the words is more fully explained in the book of the prophet Isa. upon the ground of my people shall thorns and briers come up, how much more in all the houses of the city of rejoycing;
This sense of the words is more Fully explained in the book of the Prophet Isaiah upon the ground of my people shall thorns and briers come up, how much more in all the houses of the City of rejoicing;
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that serve their desires, that satisfie their appetites, that are given over to their own hearts lust, that so serves themselves, that they never serve God, that dwell in the city of rejoycing;
that serve their Desires, that satisfy their appetites, that Are given over to their own hearts lust, that so serves themselves, that they never serve God, that dwell in the City of rejoicing;
and if ever any man had reason to expect fair usages from God, and to be dandled in lap of ease, softnes and a prosperous fortune, he it was onely that could deserve that,
and if ever any man had reason to expect fair usages from God, and to be dandled in lap of ease, softness and a prosperous fortune, he it was only that could deserve that,
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For he was massacred in Abel, (saith Saint Paulinus) he was tossed upon the waves of the Sea, in the person of Noah; It was he that went out of his Countrey,
For he was massacred in Abel, (Says Faint Paulinus) he was tossed upon the waves of the Sea, in the person of Noah; It was he that went out of his Country,
He was offered up in Isaac, persecuted in Jacob, betrayed in Joseph, blinded in Sampson, affronted in Moses, sawed in Esay, cast into the dungeon with Jeremy. For all these were types of Christ suffering;
He was offered up in Isaac, persecuted in Jacob, betrayed in Joseph, blinded in Sampson, affronted in Moses, sawed in Isaiah, cast into the dungeon with Jeremiah. For all these were types of christ suffering;
it is he that endures the contradiction of all sinners; it is he that is the Lord of life, and is crucified again, and put to open shame in all the sufferings of his servants,
it is he that endures the contradiction of all Sinners; it is he that is the Lord of life, and is Crucified again, and put to open shame in all the sufferings of his Servants,
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It is he that is stoned in Saint Stephen, flayed in the person of Saint Bartholomew, he was rosted upon Saint Laurence his Gridiron, exposed to lyons in Saint Ignatius, burned in Saint Polycarpe, frozen in the lake where stood fourty Martyrs of Cappadocia;
It is he that is stoned in Saint Stephen, flayed in the person of Saint Bartholomew, he was roasted upon Saint Laurence his Gridiron, exposed to lyons in Saint Ignatius, burned in Saint Polycarp, frozen in the lake where stood fourty Martyrs of Cappadocia;
Unigenitus enim Dei ad peragendum mortis suae sacramentum consummavit omne genus humanarum passionum said Saint Hilary. The Sacrament of Christs death is not to be accomplished,
Unigenitus enim Dei ad peragendum mortis suae sacramentum consummavit omne genus humanarum passionum said Saint Hilary. The Sacrament of Christ death is not to be accomplished,
His very promises were sufferings, his beatitudes were sufferings, his rewards, and his arguments to invite men to follow him, were onely taken from sufferings in this life,
His very promises were sufferings, his Beatitudes were sufferings, his rewards, and his Arguments to invite men to follow him, were only taken from sufferings in this life,
For if we summon up the Commandements of Christ, we shall finde humility, mortification, self-deniall, repentance, renouncing the world, mourning, taking up the crosse, dying for him, patience and poverty, to stand in the chiefest rank of Christian precepts,
For if we summon up the commandments of christ, we shall find humility, mortification, self-denial, Repentance, renouncing the world, mourning, taking up the cross, dying for him, patience and poverty, to stand in the chiefest rank of Christian Precepts,
We must follow him that was crowned with thorns and sorrows, him that was drenchd in Cedron, nailed upon the Crosse, that deserved all good, and suffered all evil:
We must follow him that was crowned with thorns and sorrows, him that was drenchd in Cedron, nailed upon the Cross, that deserved all good, and suffered all evil:
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To which we may adde the expresse Precept recorded by Saint James, [ Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into weeping. ] You see the Commandements:
To which we may add the express Precept recorded by Saint James, [ Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into weeping. ] You see the commandments:
and he that loseth father and mother, wives, and children, houses, and lands for my Names sake and the Gospel, shall receive a hundred fold in this life, with persecution: thats part of his reward.
and he that loses father and mother, wives, and children, houses, and Lands for my Names sake and the Gospel, shall receive a hundred fold in this life, with persecution: thats partly of his reward.
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Our Lord direct our hearts in the charity of God, and in the patience and sufferings of Christ. So that if wee will serve the King of sufferings, whose crown was of thorns, whose seepter was a reed of scorne, whose imperiall robe was a scarlet of mockery, whose throne was the Crosse;
Our Lord Direct our hearts in the charity of God, and in the patience and sufferings of christ. So that if we will serve the King of sufferings, whose crown was of thorns, whose Scepter was a reed of scorn, whose imperial robe was a scarlet of mockery, whose throne was the Cross;
We must serve him in sufferings, in poverty of spirit, in humility, and mortification, and for our reward we shall have persecution, and all its blessed consequents: Atque hoc est esse Christianum.
We must serve him in sufferings, in poverty of Spirit, in humility, and mortification, and for our reward we shall have persecution, and all its blessed consequents: Atque hoc est esse Christian.
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That if the best of Gods servants were followers of Jesus in this covenant of sufferings, we may not think it strange concerning the fiery tryall, as if some new thing had happened to us.
That if the best of God's Servants were followers of jesus in this Covenant of sufferings, we may not think it strange Concerning the fiery trial, as if Some new thing had happened to us.
and as Christs blood did cement the corner stones, and the first foundations; So the blood and sweat, the groans and sighings, the afflictions and mortifications of saints,
and as Christ blood did cement the corner stones, and the First foundations; So the blood and sweat, the groans and sighings, the afflictions and mortifications of Saints,
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and martyrs did make the super structures, and must at last finish the building. If I begin with the Apostles, who were to perswade the world to become Christian,
and Martyrs did make the super structures, and must At last finish the building. If I begin with the Apostles, who were to persuade the world to become Christian,
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if they who were whipt and imprisoned, banished and scattered, persecuted and tormented, should have promised Sunshine dayes to others, which they could not to themselves:
if they who were whipped and imprisoned, banished and scattered, persecuted and tormented, should have promised Sunshine days to Others, which they could not to themselves:
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For though Christ hath finished his own sufferings for expiation of the world, yet there are NONLATINALPHABET, portions that are behinde of the sufferings of Christ which must be filled up by his body the Church;
For though christ hath finished his own sufferings for expiation of the world, yet there Are, portions that Are behind of the sufferings of christ which must be filled up by his body the Church;
And therefore concerning S. Paul, as it was also concerning Christ, there is nothing or but very little in Scripture, relating to his person and chances of his private life,
And Therefore Concerning S. Paul, as it was also Concerning christ, there is nothing or but very little in Scripture, relating to his person and chances of his private life,
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they each of them dressed up their city; Babylon upon Earth, Jerusalem from above; the Devils city was full of pleasure, triumphs, victories and cruelty;
they each of them dressed up their City; Babylon upon Earth, Jerusalem from above; the Devils City was full of pleasure, Triumphos, victories and cruelty;
and God permitted to the Devil the Firmament and increase, the wars and the successe of that people, giving to him an intire power of disposing the great changes of the world,
and God permitted to the devil the Firmament and increase, the wars and the success of that people, giving to him an entire power of disposing the great changes of the world,
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and all the learning of the Greeks, and all the malice of Barbarous people, and all the prejudice and the obstinacy of the Jews, against this doctrine and institution;
and all the learning of the Greeks, and all the malice of Barbarous people, and all the prejudice and the obstinacy of the jews, against this Doctrine and Institution;
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On the one side there was scandalum crucis, on the other patientia sanctorum, and what was the event? They that had overcome the world, could not strangle Christianity.
On the one side there was scandalum crucis, on the other patientia sanctorum, and what was the event? They that had overcome the world, could not strangle Christianity.
and without violence and noise climbing up the hill, hath made night so to retire, that its memory was lost in the joyes and spritefulnesse of the morning;
and without violence and noise climbing up the hill, hath made night so to retire, that its memory was lost in the Joys and spritefulnesse of the morning;
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and Christianity without violence or armies, without resistance and self-preservation, without strength or humane eloquence, without challenging of priviledges,
and Christianity without violence or armies, without resistance and self-preservation, without strength or humane eloquence, without challenging of privileges,
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or fighting against Tyranny, without alteration of government, and scandall of Princes, with its humility and meeknesse, with tolerations and patience, with obedience and charity, with praying,
or fighting against Tyranny, without alteration of government, and scandal of Princes, with its humility and meekness, with tolerations and patience, with Obedience and charity, with praying,
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and that for suffering death, he was crowned with immortality, resolved to take all his Disciples and servants to the fellowship of the same suffering, that they might have a participation of his glory;
and that for suffering death, he was crowned with immortality, resolved to take all his Disciples and Servants to the fellowship of the same suffering, that they might have a participation of his glory;
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This I say lasted for three hundred yeers, that the prayers and the backs, and the necks of Christians fought against the rods and axes of the persecutours,
This I say lasted for three hundred Years, that the Prayers and the backs, and the necks of Christians fought against the rods and axes of the persecutors,
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as himself was by the same instrument, was pleased now that persecution did cease, to inspire the Church with the spirit of mortification and austerity;
as himself was by the same Instrument, was pleased now that persecution did cease, to inspire the Church with the Spirit of mortification and austerity;
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and then they made Colleges of sufferers, persons who to secure their inheritance in the world to come, did cut off all their portion in this, excepting so much of it as was necessary to their present being;
and then they made Colleges of sufferers, Persons who to secure their inheritance in the world to come, did Cut off all their portion in this, excepting so much of it as was necessary to their present being;
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and by instruments of humility, by patience under, and a voluntary undertaking of the Crosse, the burden of the Lord, by self deniall, by fastings and sackcloth,
and by Instruments of humility, by patience under, and a voluntary undertaking of the Cross, the burden of the Lord, by self denial, by Fastings and Sackcloth,
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and to whom a prosperous and unafflicted person is very unlike, that in all ages the servants of God have put on the armour of righteousnesse, on the right hand,
and to whom a prosperous and unafflicted person is very unlike, that in all ages the Servants of God have put on the armour of righteousness, on the right hand,
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For know this, there is no state in the Church, so serene, no days so prosperous, in which God does not give to his servants, the powers and opportunities of suffering for him, not onely they that die for Christ,
For know this, there is no state in the Church, so serene, no days so prosperous, in which God does not give to his Servants, the Powers and opportunities of suffering for him, not only they that die for christ,
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To kill and crucifie the old man, and all his lusts, to mortifie a beloved sin, to fight against temptations, to do violence to our bodies, to live chastly, to suffer affronts patiently, to forgive injuries and debts, to renounce all prejudice and interest in religion,
To kill and crucify the old man, and all his Lustiest, to mortify a Beloved since, to fight against temptations, to do violence to our bodies, to live chastely, to suffer affronts patiently, to forgive injuries and debts, to renounce all prejudice and Interest in Religion,
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and his grace to despise the world, and to contemn riches, and boldnesse to confesse every article of the Christian faith, in the face of armies and armed tyrants;
and his grace to despise the world, and to contemn riches, and boldness to confess every article of the Christian faith, in the face of armies and armed Tyrants;
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and to choose our side for truthes sake (not because it is prosperous, but because it pleases God) to be charitable beyond our power, to reprove our betters with modesty and opennesse, to displease men rather then God, to be at enmity with the world, that you may preserve friendship with God, to denie the importunity and troublesome kindnesse of a drinking friend, to own truth in despite of danger or scorn, to despise shame;
and to choose our side for truths sake (not Because it is prosperous, but Because it Pleases God) to be charitable beyond our power, to reprove our betters with modesty and openness, to displease men rather then God, to be At enmity with the world, that you may preserve friendship with God, to deny the importunity and troublesome kindness of a drinking friend, to own truth in despite of danger or scorn, to despise shame;
and his Saints did binde the kings of the Amorites, and the Philistines in chains, and their nobles with links of iron, and then, that was the honour which all his Saints had;
and his Saints did bind the Kings of the amorites, and the philistines in chains, and their Nobles with links of iron, and then, that was the honour which all his Saints had;
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and Christ foretold to us tribulation, and promised onely that he would be with us in tribulation, that he would give us his spirit to assist us at tribunals,
and christ foretold to us tribulation, and promised only that he would be with us in tribulation, that he would give us his Spirit to assist us At tribunals,
and out of the strong issue sweetnesse, and crowns and scepters should spring from crosses, and that the crosse it self should stand upon the globes and scepters of Princes;
and out of the strong issue sweetness, and crowns and sceptres should spring from Crosses, and that the cross it self should stand upon the globes and sceptres of Princes;
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The shield of faith and the sword of the spirit, the armour of righteousnesse, and the weapons of spiritual warfare, these are they by which christianity swelled from a small company,
The shield of faith and the sword of the Spirit, the armour of righteousness, and the weapons of spiritual warfare, these Are they by which christianity swelled from a small company,
in the mean time took up their crosse and followed after their Lord, the King of sufferings: But now adayes we finde a generation of men, who have changed the covenant of sufferings into victories,
in the mean time took up their cross and followed After their Lord, the King of sufferings: But now adays we find a generation of men, who have changed the Covenant of sufferings into victories,
and triumphs, riches and prosperous chances, and reckon their Christianity by their good fortunes, as if Christ had promised to his servants no heaven hereafter, no spirit in the mean time to refresh their sorrows;
and Triumphos, riches and prosperous chances, and reckon their Christianity by their good fortune's, as if christ had promised to his Servants no heaven hereafter, no Spirit in the mean time to refresh their sorrows;
and shall we think he will work miracles to make us delicate? He promised us a glorious portion hereafter, to which if all the sufferings of the world were put together, they are not worthy to be compared, and shall we with Dives choose our portion of good things in this life? If Christ suffered so many things onely that he might give us glory, shall it be strange that we shall suffer who are to receive this glory? It is in vain to think we shall obtain glories at an easier rate,
and shall we think he will work Miracles to make us delicate? He promised us a glorious portion hereafter, to which if all the sufferings of the world were put together, they Are not worthy to be compared, and shall we with Dives choose our portion of good things in this life? If christ suffered so many things only that he might give us glory, shall it be strange that we shall suffer who Are to receive this glory? It is in vain to think we shall obtain Glories At an Easier rate,
When the Devil appeared to Saint Martin in a bright splendid shape and said he was Christ, he answered, Christus non nisi in cruce apparet suis in hac vita.
When the devil appeared to Saint Martin in a bright splendid shape and said he was christ, he answered, Christus non nisi in Cruce Appears suis in hac vita.
And when Saint Ignatius was newly tied in a chain to be led to his martyrdom, he cryed out, nunc incipio esse Christianus: And it was observed by Minutius Felix,
And when Saint Ignatius was newly tied in a chain to be led to his martyrdom, he cried out, nunc incipio esse Christian: And it was observed by Minutius Felix,
how little is the faith and how much lesse is the patience of Christians if they shall think much to suffer sorrows since they so clearly see with the eye of faith the great things which are laid up for them that are faithful unto the death. Faith is uselesse,
how little is the faith and how much less is the patience of Christians if they shall think much to suffer sorrows since they so clearly see with the eye of faith the great things which Are laid up for them that Are faithful unto the death. Faith is useless,
but little of his glorifications, whose shame was publick, whose pains were notorious, but his joyes and transfigurations were secret and kept private, he who would not suffer his holy mother, whom in great degrees he exempted from sin, to be exempted from many and great sorrows, certainly intends to admit none to his resurrection,
but little of his glorifications, whose shame was public, whose pains were notorious, but his Joys and transfigurations were secret and kept private, he who would not suffer his holy mother, whom in great Degrees he exempted from since, to be exempted from many and great sorrows, Certainly intends to admit none to his resurrection,
and the crosse which was first printed upon us in the waters of baptisme, must for ever be born by us in penance, in mortification, in self-denial and in martyrdom,
and the cross which was First printed upon us in the waters of Baptism, must for ever be born by us in penance, in mortification, in self-denial and in martyrdom,
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as when they lose all for Christ and are adorned with wounds, or poverty, change or scorn, affronts or revilings which are the obelisks and triumphs of a holy cause.
as when they loose all for christ and Are adorned with wounds, or poverty, change or scorn, affronts or revilings which Are the obelisks and Triumphos of a holy cause.
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and puts the fatherlesse to death, and follows providence by doing all the evils that he can, that is, all that God suffers him, he I say is the onely Saint and servant of God:
and puts the fatherless to death, and follows providence by doing all the evils that he can, that is, all that God suffers him, he I say is the only Saint and servant of God:
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Righteous art thou O Lord, when I plead with thee, yet let us talk to thee of thy judgements: wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea they have taken root:
Righteous art thou Oh Lord, when I plead with thee, yet let us talk to thee of thy Judgments: Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? Thou hast planted them, yea they have taken root:
but those holy souls who are not in love with the leprosie & the Itch for the pleasure of scratching, they know no pleasure can grow from the thorns which Adam planted in the hedges of Paradise; and that sorrow which was brought in by sin, must not go away till it hath returned us into the first condition of innocence:
but those holy Souls who Are not in love with the leprosy & the Itch for the pleasure of scratching, they know no pleasure can grow from the thorns which Adam planted in the hedges of Paradise; and that sorrow which was brought in by since, must not go away till it hath returned us into the First condition of innocence:
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For, without sufferings of Saints God should lose the glories of 1. Bringing good out of evil: 2. Of being with us in tribulation, 3. Of sustaining our infirmities, 4. Of triumphing over the malice of his enemies: 5. Without the suffering of Saints, where were the exaltation of the crosse, the conformity of the members to Christ their Head, the coronets of Martyrs? 6. Where were the trial of our faith? 7. Or the exercise of long suffering? 8. Where were the opportunities, to give God the greatest love? which cannot be but by dying and suffering for him? 9. How should that which the world calls folly prove the greatest wisdom: 10. and God be glorified by events contrary to the probability and expectation of their causes:
For, without sufferings of Saints God should loose the Glories of 1. Bringing good out of evil: 2. Of being with us in tribulation, 3. Of sustaining our infirmities, 4. Of triumphing over the malice of his enemies: 5. Without the suffering of Saints, where were the exaltation of the cross, the conformity of the members to christ their Head, the coronets of Martyrs? 6. Where were the trial of our faith? 7. Or the exercise of long suffering? 8. Where were the opportunities, to give God the greatest love? which cannot be but by dying and suffering for him? 9. How should that which the world calls folly prove the greatest Wisdom: 10. and God be glorified by events contrary to the probability and expectation of their Causes:
By the suffering of Saints, Christian religion is proved to be most excellent whilst the iniquity and cruelty of the adversaries proves the illecebra sectae as Tertullians phrase is, it invites men to consider the secret excellencies of that religion, for which and in which men are so willing to die:
By the suffering of Saints, Christian Religion is proved to be most excellent while the iniquity and cruelty of the Adversaries Proves the illecebra sectae as Tertullia's phrase is, it invites men to Consider the secret excellencies of that Religion, for which and in which men Are so willing to die:
and he that did so for all us, and commanded us to do so for him, is ascended farre above all Angels, and is Heir of a greater glory. 13. Do this, and live, was the covenant of the Law;
and he that did so for all us, and commanded us to do so for him, is ascended Far above all Angels, and is Heir of a greater glory. 13. Do this, and live, was the Covenant of the Law;
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14. By the sufferings of Saints God chastises their follies and levities, and suffers not their errours to climbe up into heresies, nor their infirmities into crimes. — NONLATINALPHABET.
14. By the sufferings of Saints God chastises their follies and Levities, and suffers not their errors to climb up into heresies, nor their infirmities into crimes. —.
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and forces thee into the sobrieties of a holy life? What losse is it, what misery? Is not the least sin a greater evil then the greatest of sufferings? God smites some at the beginning of their sin:
and forces thee into the sobrieties of a holy life? What loss is it, what misery? Is not the least since a greater evil then the greatest of sufferings? God smites Some At the beginning of their since:
but because there is not mercy in store, for them that sin and suffer not: 15. For if God strikes the godly that they may repent, it is no wonder that God is so good to his servants;
but Because there is not mercy in store, for them that sin and suffer not: 15. For if God strikes the godly that they may Repent, it is no wonder that God is so good to his Servants;
And if God forbears to strike the wicked out of anger, and because he hath decreed death and hell against them, we have no reason to envy that they ride in a gilded chariot to the gallows:
And if God forbears to strike the wicked out of anger, and Because he hath decreed death and hell against them, we have no reason to envy that they ride in a gilded chariot to the gallows:
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And we therefore may learn to estimate, the state of the afflicted godly to be a mercy great, in proportion to the greatnesse of that reward, which these afflictions come to secure and to prove.
And we Therefore may Learn to estimate, the state of the afflicted godly to be a mercy great, in proportion to the greatness of that reward, which these afflictions come to secure and to prove.
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Nunc & damna juvant, sunt ipsa pericula tanti, Stantia non poterant tecta probare Deos. It is a great matter, an infinite blessing to escape the pains of hell;
Nunc & Damna juvant, sunt ipsa pericula tanti, Stantia non poterant Tecta Probare Gods It is a great matter, an infinite blessing to escape the pains of hell;
and therefore that condition is also very blessed which God sends us to create and to confirm our hopes of that excellent mercy. 17. The sufferings of the saints are the sum of Christian Philosophy;
and Therefore that condition is also very blessed which God sends us to create and to confirm our hope's of that excellent mercy. 17. The sufferings of the Saints Are the sum of Christian Philosophy;
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but he that is uneasie in his body, and unquiet in his possessions, vexed in his person, discomposed in his designes, who findes no pleasure, no rest here, will be glad to fix his heart, where onely he shall have what he can desire,
but he that is uneasy in his body, and unquiet in his possessions, vexed in his person, discomposed in his designs, who finds no pleasure, no rest Here, will be glad to fix his heart, where only he shall have what he can desire,
It being a double favour, first to be innocent like Christ, and then to be afflicted like him. 20. Without this, the miracles of patience, which God hath given to fortifie the spirits of the saints would signifie nothing.
It being a double favour, First to be innocent like christ, and then to be afflicted like him. 20. Without this, the Miracles of patience, which God hath given to fortify the spirits of the Saints would signify nothing.
21. Is there any thing more yet? Yes They that have suffered or forsaken any lands for Christ, shall sit upon thrones and judge the twelve tribes of Israel, so said Christ to his Disciples.
21. Is there any thing more yet? Yes They that have suffered or forsaken any Lands for christ, shall fit upon thrones and judge the twelve tribes of Israel, so said christ to his Disciples.
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That man knows nothing of nature, or providence, or Christianity, or the rewards of vertue, or the nature of its constitution, or the infirmities of man, or the mercies of God, or the arts and prudence of his loving kindnesse, or the rewards of heaven, or the glorifications of Christs exalted humanity, or the precepts of the Gospel, who is offended at the sufferings of Gods deerest servants,
That man knows nothing of nature, or providence, or Christianity, or the rewards of virtue, or the nature of its constitution, or the infirmities of man, or the Mercies of God, or the arts and prudence of his loving kindness, or the rewards of heaven, or the glorifications of Christ exalted humanity, or the Precepts of the Gospel, who is offended At the sufferings of God's dearest Servants,
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For the securing of a vertue, for the imitation of Christ, and for the love of God, or the glories of immortality. It cannot, it ought not, it never will be otherwise, the world may as well cease to be measured by time,
For the securing of a virtue, for the imitation of christ, and for the love of God, or the Glories of immortality. It cannot, it ought not, it never will be otherwise, the world may as well cease to be measured by time,
I have now given you an account of some of those reasons, why God hath so disposed it, that at this time, that is, under the period of the Gospel, judgement must begin at the house of God,
I have now given you an account of Some of those Reasons, why God hath so disposed it, that At this time, that is, under the Period of the Gospel, judgement must begin At the house of God,
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and they are either, NONLATINALPHABET, or imitation of Christs NONLATINALPHABET, chastisements, or trials, martyrdom, or a conformity to the sufferings of the Holy Jesus.
and they Are either,, or imitation of Christ, chastisements, or trials, martyrdom, or a conformity to the sufferings of the Holy jesus.
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Therefore we and all the following Ages live upon promises and experience: and although the servants of God have suffered many calamities, from the tyranny and prevalency of evil men their enemies,
Therefore we and all the following Ages live upon promises and experience: and although the Servants of God have suffered many calamities, from the tyranny and prevalency of evil men their enemies,
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yet still it is preserved as one of the fundamentall truths of Christianity; That all the fair fortunes of the wicked are not enough to make them happy,
yet still it is preserved as one of the fundamental truths of Christianity; That all the fair fortune's of the wicked Are not enough to make them happy,
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For who are fit to be hangmen, and executioners of publike wrath but evil and ungodly persons? And can it be a wonder that they whose cause wants reason, should betake themselves to the sword? that what he cannot perswade he may wrest? onely we must not judge of the things of God by the measures of men, NONLATINALPHABET, the things of men have this world for their stage,
For who Are fit to be hangmen, and executioners of public wrath but evil and ungodly Persons? And can it be a wonder that they whose cause Wants reason, should betake themselves to the sword? that what he cannot persuade he may wrest? only we must not judge of the things of God by the measures of men,, the things of men have this world for their stage,
For if all the evil men in the world were unprosperous (as most certainly they are) and if all good persons were temporally blessed (as most certainly they are not) yet this would not move us to become vertuous:
For if all the evil men in the world were unprosperous (as most Certainly they Are) and if all good Persons were temporally blessed (as most Certainly they Are not) yet this would not move us to become virtuous:
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or justice, and temperance, all this would be ineffectuall to those to whom the plain doctrines of God, delivered in the Law and the Prophets will not suffice.
or Justice, and temperance, all this would be ineffectual to those to whom the plain doctrines of God, Delivered in the Law and the prophets will not suffice.
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if we already beleeve, he hath commanded it, no man can need a miracle for the confirmation of that which he already beleeves to be the command of God:
if we already believe, he hath commanded it, no man can need a miracle for the confirmation of that which he already believes to be the command of God:
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It is a strange infidelity to think, that a rebellion against the ordinance of God, can be sanctified by successe and prevalency, of them that destroy the authority, and the person, and the law, and the religion: The sin cannot grow to its height if it be crushed at the beginning;
It is a strange infidelity to think, that a rebellion against the Ordinance of God, can be sanctified by success and prevalency, of them that destroy the Authority, and the person, and the law, and the Religion: The since cannot grow to its height if it be crushed At the beginning;
and had observed that S. Augustine withall his prayers and vows could not obtain peace in his own dayes, not so much as a reprieve for the persecution,
and had observed that S. Augustine withal his Prayers and vows could not obtain peace in his own days, not so much as a reprieve for the persecution,
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and then had observed S. Augustine die with grief that very night, would have perceived his calamity more visible then the reward of his piety and holy religion.
and then had observed S. Augustine die with grief that very night, would have perceived his calamity more visible then the reward of his piety and holy Religion.
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his brother Robert was killed, and his army destroyed, and himself taken prisoner, and the money which by his Mother was sent for his redemption was cast away in a storm,
his brother Robert was killed, and his army destroyed, and himself taken prisoner, and the money which by his Mother was sent for his redemption was cast away in a storm,
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and he was exchanged for the last town the Christians had in Egypt, and brought home the crosse of Christ upon his shoulder in a real pressure and participation of his Masters sufferings.
and he was exchanged for the last town the Christians had in Egypt, and brought home the cross of christ upon his shoulder in a real pressure and participation of his Masters sufferings.
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and some parts of Europe, if to be persecuted and afflicted be reckoned a calamity? What prince was ever more unfortunate then Henry the sixt of England,
and Some parts of Europe, if to be persecuted and afflicted be reckoned a calamity? What Prince was ever more unfortunate then Henry the sixt of England,
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and some good men were ingaged in a wrong cause, and the good cause was sometimes managed by evil men, till that the suppressed cause was lifted up by God in the hands of a young and prosperous prince,
and Some good men were engaged in a wrong cause, and the good cause was sometime managed by evil men, till that the suppressed cause was lifted up by God in the hands of a young and prosperous Prince,
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and at last, both interests were satisfied in the conjunction of two roses, which was brought to issue by a wonderful chain of causes managed by the divine providence:
and At last, both interests were satisfied in the conjunction of two roses, which was brought to issue by a wondered chain of Causes managed by the divine providence:
but hath ministred an example of an afflicted truth, and a prevailing sin: For I will never more call that sinner prosperous, who after he hath been permitted to finish his businesse, shall die, and perish miserably:
but hath ministered an Exampl of an afflicted truth, and a prevailing since: For I will never more call that sinner prosperous, who After he hath been permitted to finish his business, shall die, and perish miserably:
for at the same rate, we may envie the happinesse of a poor fisherman, who while his nets were drying, slept upon the rock and dreamt that he was made a King;
for At the same rate, we may envy the happiness of a poor fisherman, who while his nets were drying, slept upon the rock and dreamed that he was made a King;
on a sudden starts up, and leaping for joy, fals down from the rock, and in the place of his imaginary felicities, loses his little portion of pleasure,
on a sudden starts up, and leaping for joy, falls down from the rock, and in the place of his imaginary felicities, loses his little portion of pleasure,
would any man amongst us, looking and considering before hand, kill his lawful King to be heire of all that which I have named? would any of you choose, to have God angry with you upon these terms? would any of you be a perjured man for it all? A wise man or a good, would not choose it:
would any man among us, looking and considering before hand, kill his lawful King to be heir of all that which I have nam? would any of you choose, to have God angry with you upon these terms? would any of you be a perjured man for it all? A wise man or a good, would not choose it:
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for if any man should contract with an impure spirit, to give his soul up at a certain day, it may be 20. years hence, upon the condition he might for 20. years have his vain desires, should we not think that person infinitely miserable;
for if any man should contract with an impure Spirit, to give his soul up At a certain day, it may be 20. Years hence, upon the condition he might for 20. Years have his vain Desires, should we not think that person infinitely miserable;
Bias said well to a vitious person, Non metuo ne non sis daturus paenas, sed metuo ne id non sim visurus, He was sure the man should be punished, he was not sure he should live to see it:
Bias said well to a vicious person, Non metuo ne non sis Daturus Penalty, sed metuo ne id non sim visurus, He was sure the man should be punished, he was not sure he should live to see it:
slay them not O Lord lest my people forget it (saith David) if punishment were instantly and totally inflicted, it would be but a sudden and single document:
slay them not O Lord lest my people forget it (Says David) if punishment were instantly and totally inflicted, it would be but a sudden and single document:
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but a slow and lingring judgement, and, a wrath breaking out in the next age, is like an universal proposion, teaching our posterity, that God was angry all the while, that he had a long indignation in his brest, that he would not forget to take veangeance:
but a slow and lingering judgement, and, a wrath breaking out in the next age, is like an universal proposion, teaching our posterity, that God was angry all the while, that he had a long Indignation in his breast, that he would not forget to take veangeance:
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and it is a demonstration, that even the prosperous sins of the present age, will finde the same period in the Divine revenge when men see a judgement upon the Nephevvs for the sins of their Grand-fathers,
and it is a demonstration, that even the prosperous Sins of the present age, will find the same Period in the Divine revenge when men see a judgement upon the Nephews for the Sins of their Grandfathers,
and hath displaied to so many generations of men, to three or four descents of children, that those men could not be esteemed happy in their great fortunes, against whom God was so angry, that he would show his displeasure for a hundred years together.
and hath displayed to so many generations of men, to three or four descents of children, that those men could not be esteemed happy in their great fortune's, against whom God was so angry, that he would show his displeasure for a hundred Years together.
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It was fourty years before God punished the Jews, for the execrable murder committed upon the person of their King, the holy Jesus; and it was so long, that when it did happen, many men attributed it to their killing S. James their Bishop and seemed to forget the greater crime,
It was fourty Years before God punished the jews, for the execrable murder committed upon the person of their King, the holy jesus; and it was so long, that when it did happen, many men attributed it to their killing S. James their Bishop and seemed to forget the greater crime,
Because God hath given us a rule but hath left the judgement to himself; and we die so quickly, (and God measures althings by his standard of eternity,
Because God hath given us a Rule but hath left the judgement to himself; and we die so quickly, (and God measures All things by his standard of eternity,
But if we should look under the skirt of the prosperous and prevailing Tyrant, we should finde even in the dayes of his joyes, such allayes and abatements of his pleasure,
But if we should look under the skirt of the prosperous and prevailing Tyrant, we should find even in the days of his Joys, such alleys and abatements of his pleasure,
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and phantastick images, imagining that he saw the Scythians flaying him alive, his daughters like pillars of fire dancing round about a cauldron in which himself was boyling,
and fantastic Images, imagining that he saw the Scythians flaying him alive, his daughters like pillars of fire dancing round about a cauldron in which himself was boiling,
And although all tyrants have not imaginative and phantastick consciences, yet all tyrants shall die and come to judgement; and such a man is not to be feared,
And although all Tyrants have not imaginative and fantastic Consciences, yet all Tyrants shall die and come to judgement; and such a man is not to be feared,
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and in the mean time can he be said to escape, who hath an unquiet conscience, who is already designed for hell, he whom God hates and the people curse,
and in the mean time can he be said to escape, who hath an unquiet conscience, who is already designed for hell, he whom God hates and the people curse,
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& is in fear to have his throat cut for it, and is fain to defend it with the greatest difficulty and the greatest danger? Does not he drink more sweetly, that takes his beaverage in an earthen vessel,
& is in Fear to have his throat Cut for it, and is fain to defend it with the greatest difficulty and the greatest danger? Does not he drink more sweetly, that Takes his beaverage in an earthen vessel,
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but does greater wickednesse onely to escape a while un punished for his former crimes? Aurobibitur venenum, No man goes about to poison a poor mans pitcher,
but does greater wickedness only to escape a while un punished for his former crimes? Aurobibitur venenum, No man Goes about to poison a poor men pitcher,
NONLATINALPHABET NONLATINALPHABET They that admire the happinesse of a prosperous, prevailing Tyrant, know not the felicities, that dwell in innocent hearts,
They that admire the happiness of a prosperous, prevailing Tyrant, know not the felicities, that dwell in innocent hearts,
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And therefore that the prevailing oppressor, Tyrant, or persecutor is infinitly miserable, onely let God choose by what instruments he will govern the world, by what instances himself would be served, by what waies he will chastise the failings and exercise the duties,
And Therefore that the prevailing oppressor, Tyrant, or persecutor is infinitely miserable, only let God choose by what Instruments he will govern the world, by what instances himself would be served, by what ways he will chastise the failings and exercise the duties,
God sometimes punishes one sinne with another, pride with adultery, drunkennesse with murder, carelesnesse with irreligion, idlenesse with vanity, penury with oppression, irreligion with blasphemy,
God sometime Punishes one sin with Another, pride with adultery, Drunkenness with murder, carelessness with irreligion, idleness with vanity, penury with oppression, irreligion with blasphemy,
and that with Atheisme, and therefore it is no wonder if he punishes a sinner by a sinner And if David made use of villains and profligate persons to frame an armie;
and that with Atheism, and Therefore it is no wonder if he Punishes a sinner by a sinner And if David made use of villains and profligate Persons to frame an army;
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we shall have no further cause to wonder, if God raises up the Assyrians to punish the Israelites, and the Egyptians to destroy the Assyrians, and the Ethiopians to scourge the Egyptians, and at last his own hand shall separate the good from the bad in the day of separation, in the day when he makes up his Iewels. NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Soph. Elect.
we shall have no further cause to wonder, if God raises up the Assyrians to Punish the Israelites, and the egyptians to destroy the Assyrians, and the Ethiopians to scourge the egyptians, and At last his own hand shall separate the good from the bad in the day of separation, in the day when he makes up his Jewels.. Soph. Elect.
how long he will smite his servants, and when he will destroy his enemies. In the dayes of the primitive persecutions, what prayers, how many sighings, how deep groanes,
how long he will smite his Servants, and when he will destroy his enemies. In the days of the primitive persecutions, what Prayers, how many sighings, how deep groans,
they ventured for a crown and fought valiantly, they were faithful to the death, and they received a crown of life, and they are honored by God, by angels, and by men;
they ventured for a crown and fought valiantly, they were faithful to the death, and they received a crown of life, and they Are honoured by God, by Angels, and by men;
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whereas in all the prosperous ages of the Church, we hear no stories of such multitudes of Saints no record of them, no honour to their memorial, no accident extraordinary;
whereas in all the prosperous ages of the Church, we hear no stories of such Multitudes of Saints no record of them, no honour to their memorial, no accident extraordinary;
and troubles under it, we may please to remember that twenty years hence (it may be sooner, it wil not be much longer) all our cares and our troubles shall be dead,
and Troubles under it, we may please to Remember that twenty Years hence (it may be sooner, it will not be much longer) all our Cares and our Troubles shall be dead,
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and in what cause, and then he shall be happy that keeps company with the persecuted, and the persecutors shall be shut out amongst dogs and unbelievers.
and in what cause, and then he shall be happy that keeps company with the persecuted, and the persecutors shall be shut out among Dogs and unbelievers.
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He that shrinks from the yoke of Christ, from the burden of the Lord, upon his death-bed will have cause to remember, that by that time all his persecutions would have been past,
He that shrinks from the yoke of christ, from the burden of the Lord, upon his deathbed will have cause to Remember, that by that time all his persecutions would have been passed,
and his thirst was now gone, he fetched a deep sigh and said, Miserable man that I am, who for so little pleasure, the pleasure of one draught lost so great a Kingdom such will be their case, who being impatient of suffering, change their persecution into wealth,
and his thirst was now gone, he fetched a deep sighs and said, Miserable man that I am, who for so little pleasure, the pleasure of one draught lost so great a Kingdom such will be their case, who being impatient of suffering, change their persecution into wealth,
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and an easie fortune they shall finde themselves miserable, in the separations of eternity losing the glories of heaven for so little a pleasure, illiberalis & ingratae voluptatis causa as Plutarch calls it,
and an easy fortune they shall find themselves miserable, in the separations of eternity losing the Glories of heaven for so little a pleasure, illiberalis & ingratae voluptatis causa as Plutarch calls it,
but is already in a state so hateful and miserable, that he needs neither God nor man to be a revenger, having already under his splendid robe, miseries enough to punish and betray this hypocrisy of his condition:
but is already in a state so hateful and miserable, that he needs neither God nor man to be a revenger, having already under his splendid robe, misery's enough to Punish and betray this hypocrisy of his condition:
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. I end with the advice of Saint Paul, In nothing be terrified of your adversaries, which to them is an evident token of perdition,
,. I end with the Advice of Saint Paul, In nothing be terrified of your Adversaries, which to them is an evident token of perdition,
Sermon. XI. The Faith and Patience of the SAINTS: OR The righteous cause oppressed. Part III. BUt now that the persecuted may at least be pitied, and assisted in that of which they are capable, I shall propound some rules by which they may learn to gather grapes from their thorns, and figs from their thistles, crowns from the crosse, glory from dishonour.
Sermon. XI. The Faith and Patience of the SAINTS: OR The righteous cause oppressed. Part III. BUt now that the persecuted may At least be pitied, and assisted in that of which they Are capable, I shall propound Some rules by which they may Learn to gather grapes from their thorns, and figs from their thistles, crowns from the cross, glory from dishonour.
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but the evil of the suffering, and the danger, must be declined, and we must use such spirituall arts as are apt to turn them into health and medicine:
but the evil of the suffering, and the danger, must be declined, and we must use such spiritual arts as Are apt to turn them into health and medicine:
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and to be prevented with the following cautions, least a man suffers like a fool, and a malefactour, or inherits damnation for the reward of his imprudent suffering.
and to be prevented with the following cautions, lest a man suffers like a fool, and a Malefactor, or inherits damnation for the reward of his imprudent suffering.
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or pendants, consecrated to idols of the Jamnenses, it much allayed the hope, which by their dying in so good a cause was entertained concerning their beatificall resurrection.
or pendants, consecrated to Idols of the Jamnenses, it much allayed the hope, which by their dying in so good a cause was entertained Concerning their beatifical resurrection.
Many things may make a man willing to die in a good cause: Publike reputation, hope of reward, gallantry of spirit, a confident resolution, and a masculine courage;
Many things may make a man willing to die in a good cause: Public reputation, hope of reward, gallantry of Spirit, a confident resolution, and a masculine courage;
or such a cause, and though they dishonour their religion, or weigh down the cause with the prejudice of sin, beleeve all is swallowed up by one honourable name,
or such a cause, and though they dishonour their Religion, or weigh down the cause with the prejudice of since, believe all is swallowed up by one honourable name,
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and his wealth and his money, and his friends upon his lust, but to spend his sufferings too, to let the canker-worm of a deadly sin, devour his Martyrdom:
and his wealth and his money, and his Friends upon his lust, but to spend his sufferings too, to let the cankerworm of a deadly since, devour his Martyrdom:
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3. Whoever suffer in a cause of God, from the hands of cruell and unreasonable men, let them not be too forward to prognosticate evil and death to their enemies;
3. Whoever suffer in a cause of God, from the hands of cruel and unreasonable men, let them not be too forward to prognosticate evil and death to their enemies;
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but let them solace themselves in the assurance of the divine justice, by generall consideration, and in particular, pray for them that are our persecutours.
but let them solace themselves in the assurance of the divine Justice, by general consideration, and in particular, pray for them that Are our persecutors.
And sometimes two armies have met and fought, and the wisest man amongst them could not say, that either of the Princes had prevaricated either the lawes of God,
And sometime two armies have met and fought, and the Wisest man among them could not say, that either of the Princes had prevaricated either the laws of God,
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But in such cases where there is an evident tyranny or injustice, let us do like the good Samaritan, who dressed the wounded man, but never pursued the thief;
But in such cases where there is an evident tyranny or injustice, let us do like the good Samaritan, who dressed the wounded man, but never pursued the thief;
I remember in the story that Plutarch tels concerning the soul of Thespesius, that it met with a Prophetick Genius, who told him many things that should happen afterwards in the world,
I Remember in the story that Plutarch tells Concerning the soul of Thespesius, that it met with a Prophetic Genius, who told him many things that should happen afterwards in the world,
and then consider, if the losse of thy estate hath taught thee to despise the world? whether thy poor fortune hath made thee poor in spirit? and if thy uneasie prison sets thy soul at liberty,
and then Consider, if the loss of thy estate hath taught thee to despise the world? whither thy poor fortune hath made thee poor in Spirit? and if thy uneasy prison sets thy soul At liberty,
and every change of condition produces a holy resolution, and the state of sorrows makes the resolution actuall, and habituall, permanent, and persevering.
and every change of condition produces a holy resolution, and the state of sorrows makes the resolution actual, and habitual, permanent, and persevering.
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and when 40 Martyrs in Cappadocia suffered, and that a souldier standing by came and supplyed the place of the one Apostate, who fell from his crown, being overcome with pain, it added warmth to the frozen confessors,
and when 40 Martyrs in Cappadocia suffered, and that a soldier standing by Come and supplied the place of the one Apostate, who fell from his crown, being overcome with pain, it added warmth to the frozen Confessors,
But if martyrdom were but a phantastick thing, or relyed upon vain accidents and irregular chances, it were then very necessary to be assisted by images of things,
But if martyrdom were but a fantastic thing, or relied upon vain accidents and irregular chances, it were then very necessary to be assisted by Images of things,
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when they are pressed hard, because they use not the proper instruments in fortifying the will in patience and resignation, but endeavour to lighten the burden in imagination;
when they Are pressed hard, Because they use not the proper Instruments in fortifying the will in patience and resignation, but endeavour to lighten the burden in imagination;
or duty to God, but for profit and secular interests, they are easily lost when they see the wickednesse of the enemy to swell up by impunity and successe to a great evil:
or duty to God, but for profit and secular interests, they Are Easily lost when they see the wickedness of the enemy to swell up by impunity and success to a great evil:
Take in all the aids you can, and if the fancy of the standers by or the hearing a cock crow, can adde any collaterall aids to thy weaknesse, refuse it not;
Take in all the aids you can, and if the fancy of the standers by or the hearing a cock crow, can add any collateral aids to thy weakness, refuse it not;
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But let thy state of sufferings begin with choice, and be confirmed with knowledge, and rely upon love, and the aids of God, and the expectations of heaven, and the present sense of duty, and then the action will be as glorious in the event,
But let thy state of sufferings begin with choice, and be confirmed with knowledge, and rely upon love, and the aids of God, and the Expectations of heaven, and the present sense of duty, and then the actium will be as glorious in the event,
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if it may be turned into vertue, when God restores thee (because then it was necessary thou shouldest entertain it by an after choice) do now also by a prae election:
if it may be turned into virtue, when God restores thee (Because then it was necessary thou Shouldst entertain it by an After choice) do now also by a Prae election:
and was the great type and instance too of the verification of this proposition, he was NONLATINALPHABET, he was put into a strange condition, perpetually wandring, shut up in a prison of wood, living upon faith, having never had the experience of being safe in flouds.
and was the great type and instance too of the verification of this proposition, he was, he was put into a strange condition, perpetually wandering, shut up in a prison of wood, living upon faith, having never had the experience of being safe in floods.
And the unskiful unexperienced Christian shrikes out when ever his vessel shakes, thinking it alwayes a danger, that the watry pavement is not stable and resident like a rock;
And the unskiful unexperienced Christian shrieks out when ever his vessel shakes, thinking it always a danger, that the watery pavement is not stable and resident like a rock;
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and evil judges, of sears and sadder apprehensions are but like the loud wind blowing from the right point, they make a noise and drive faster to the harbour:
and evil judges, of sears and sadder apprehensions Are but like the loud wind blowing from the right point, they make a noise and drive faster to the harbour:
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as comply with our infirmities, and though it be a shame to us to need such allectives and infant gauds, such which the heathen world and the first rudiments of the Israelites did need, God who pitties us and will be wanting in nothing to us,
as comply with our infirmities, and though it be a shame to us to need such allectives and infant gauds, such which the heathen world and the First rudiments of the Israelites did need, God who pities us and will be wanting in nothing to us,
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and to this purpose he sends thunder-bolts from heaven upon evil men, dividing their tongues, infatuating their counsels, cursing their posterity, and ruining their families.
and to this purpose he sends thunderbolts from heaven upon evil men, dividing their tongues, infatuating their Counsels, cursing their posterity, and ruining their families.
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Sometimes God destroyes their armies, or their strong holds, Sometimes breakes their ships, but this happens either for the weaknesse of some of his servants,
. Sometime God Destroys their armies, or their strong holds, Sometime breaks their ships, but this happens either for the weakness of Some of his Servants,
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If the righteous scarcely be saved where shall the ungodly appear? if it be hard with good men, with the evil it shall be far worse. But see the difference.
If the righteous scarcely be saved where shall the ungodly appear? if it be hard with good men, with the evil it shall be Far Worse. But see the difference.
and yet an heir of heaven, hated by men, and beloved by God, loses one house and gets an hundred, he quits a convenient lodging room and purchases a glorious countrey, is forsaken by his friends,
and yet an heir of heaven, hated by men, and Beloved by God, loses one house and gets an hundred, he quits a convenient lodging room and purchases a glorious country, is forsaken by his Friends,
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and in the recompence of this, he hath God for his father, Christ for his captain, the holy Ghost for his supporter so that he shall, have all the good which God can give him,
and in the recompense of this, he hath God for his father, christ for his captain, the holy Ghost for his supporter so that he shall, have all the good which God can give him,
NONLATINALPHABET NONLATINALPHABET. For just upon his oppression or injustice, he is turned a Devil, and Gods enemy, a wolf to his brother a greedy admirer of the ba••s of fishes,
. For just upon his oppression or injustice, he is turned a devil, and God's enemy, a wolf to his brother a greedy admirer of the ba••s of Fish,
he is unsafe in his rest, amazed in his danger, troubled in his labours, weary in his change, esteemed a base man, disgraced and scorned, feared and hated, flattered and derided, watched,
he is unsafe in his rest, amazed in his danger, troubled in his labours, weary in his change, esteemed a base man, disgraced and scorned, feared and hated, flattered and derided, watched,
Pellitur a populo victus Cato, tristior ille est, Qui vicit, facesque pudet rapuisse Catoni Nimque hoc dedecus est populi, morumque ruina Non homo pulsus erat:
Pellitur a populo victus Cato, tristior Isle est, Qui Vicit, facesque It is shameful rapuisse Catoni Nimque hoc dedecus est People, morumque ruina Non homo Pulsus erat:
But turns into their advantages, and thats the state of the Godly: and they are most intolerably accursed, who have no portions in the blessings of eternity,
But turns into their advantages, and thats the state of the Godly: and they Are most intolerably accursed, who have no portions in the blessings of eternity,
4 And yet after al this it is but NONLATINALPHABET not NONLATINALPHABET he scapes but hardly here: it will be well enough with him hereafter Isaac digged three wells:
4 And yet After all this it is but not he escapes but hardly Here: it will be well enough with him hereafter Isaac dug three wells:
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but that being over, he had some room and his fortune swelled, and he called his well [ enlargement ] but his third he called [ abundance ] and then he dipt his foot in oyl and drank freely as out of a river;
but that being over, he had Some room and his fortune swelled, and he called his well [ enlargement ] but his third he called [ abundance ] and then he dipped his foot in oil and drank freely as out of a river;
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every good man first sowes in tears, he first drinks of the bottle of his own tears, sorrow and trouble, labour and disquiet, strivings and temptations:
every good man First sows in tears, he First drinks of the Bottle of his own tears, sorrow and trouble, labour and disquiet, strivings and temptations:
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But if they passe through a torrent, and that vertue becomes easie and habitual, they finde their hearts enlarged and made spritely by the visitations of God and refreshment of his spirit;
But if they pass through a torrent, and that virtue becomes easy and habitual, they find their hearts enlarged and made spritely by the visitations of God and refreshment of his Spirit;
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and every affront in the cause of God is an eternal honour, and every day of sorrow is a thousand years of comfort, multiplied with a never ceasing numeration;
and every affront in the cause of God is an Eternal honour, and every day of sorrow is a thousand Years of Comfort, multiplied with a never ceasing numeration;
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dayes without night, joyes without sorrow, sanctity without sin, charity without stain, possession without fear, society without envying, communication of joyes without lessening,
days without night, Joys without sorrow, sanctity without since, charity without stain, possession without Fear, society without envying, communication of Joys without lessening,
Well might David say, sunes ceciderunt mihi in praeclaris, the cords of my tent, [ my ropes and the sorrow of my pilgrimage ] fell to me in a good ground,
Well might David say, sunes ceciderunt mihi in praeclaris, the cords of my tent, [ my ropes and the sorrow of my pilgrimage ] fell to me in a good ground,
and lightly touched the skin, yet the offender cried out with most bitter exclamations, while his fault was expiated with a ceremony and without blood:
and lightly touched the skin, yet the offender cried out with most bitter exclamations, while his fault was expiated with a ceremony and without blood:
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till they can rejoyce in death, and long for a resurrection, and with delight and a greedy hope can think of the day of judgement, we must conclude that their glasse gems,
till they can rejoice in death, and long for a resurrection, and with delight and a greedy hope can think of the day of judgement, we must conclude that their glass gems,
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and finest pageantry, their splendid outsides, and great powers of evil, cannot make amends for that estate of misery which is their portion, with a certainty as great as is the truth of God,
and Finest pageantry, their splendid outsides, and great Powers of evil, cannot make amends for that estate of misery which is their portion, with a certainty as great as is the truth of God,
If that be all their hopes, then we may with a sad spirit and a soul of pity inquire into the Question of the Text, Where shall the ungodly and sinner appear? Even there where Gods face shall never shine, where there shall be fire and no light, where there shall be no Angels,
If that be all their hope's, then we may with a sad Spirit and a soul of pity inquire into the Question of the Text, Where shall the ungodly and sinner appear? Even there where God's face shall never shine, where there shall be fire and no Light, where there shall be no Angels,
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FRom the beginning of Time till now, all effluxes which have come from God, have been nothing but emanations of his goodnesse, clothed in variety of circumstances.
FRom the beginning of Time till now, all Effluxes which have come from God, have been nothing but emanations of his Goodness, clothed in variety of Circumstances.
and admire those miracles of mightinesse, did choose to instance his power in the effusions of mercy, that at the same instant he might represent himself desireable and adorable, in all the capacities of amability;
and admire those Miracles of mightiness, did choose to instance his power in the effusions of mercy, that At the same instant he might represent himself desirable and adorable, in all the capacities of amability;
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For as the Sun sends forth a benigne and gentle influence on the seed of Plants, that it may invite forth the active and plastick power from its recesse and secresie, that by rising into the tallnesse and dimensions of a tree, it may still receive a greater and more refreshing influence from its foster-father, the prince of all the bodies of light;
For as the Sun sends forth a benign and gentle influence on the seed of Plants, that it may invite forth the active and plastic power from its recess and secrecy, that by rising into the tallness and dimensions of a tree, it may still receive a greater and more refreshing influence from its foster-father, the Prince of all the bodies of Light;
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and in the end of the journey, and does not onely shew the riches of his goodnesse to them that do well, but to all men that they may do well: he is good to make us good;
and in the end of the journey, and does not only show the riches of his Goodness to them that do well, but to all men that they may do well: he is good to make us good;
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This is the sense and paraphrase of my Text. Despisest thou the riches of his goodnesse, &c. Thou dost not know, that is, thou considerest not that it is for further benefit that God does thee this;
This is the sense and Paraphrase of my Text. Despisest thou the riches of his Goodness, etc. Thou dost not know, that is, thou Considerest not that it is for further benefit that God does thee this;
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Secondly NONLATINALPHABET at the same time, although God is provoked every day, yet he does NONLATINALPHABET, he tolerates our stubbornnesse, he forbears to punish,
Secondly At the same time, although God is provoked every day, yet he does, he tolerates our stubbornness, he forbears to Punish,
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these being the last reserves of the Divine mercy, and how ever we esteem it, is the greatest instance of the divine long sufferance that is in the world.
these being the last reserves of the Divine mercy, and how ever we esteem it, is the greatest instance of the divine long sufferance that is in the world.
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After these instruments, we may consider the end, the strand upon which these land us, the purpose of this variety, of these laborious and admirable arts, with which God so studies and contrives the happinesse and salvation of man;
After these Instruments, we may Consider the end, the strand upon which these land us, the purpose of this variety, of these laborious and admirable arts, with which God so studies and contrives the happiness and salvation of man;
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he shall die in his impenitence, and perish in his folly. 1. The first great instrument, that God chooses to bring us to him is NONLATINALPHABET, profit,
he shall die in his impenitence, and perish in his folly. 1. The First great Instrument, that God chooses to bring us to him is, profit,
or benefit, and this must needs be first, for those instruments whereby we have a being are so great mercies ▪ that besides that they are such which give us the capacities of all other mercies, they are the advances of us in the greatest instances of promotion in the world:
or benefit, and this must needs be First, for those Instruments whereby we have a being Are so great Mercies ▪ that beside that they Are such which give us the capacities of all other Mercies, they Are the advances of us in the greatest instances of promotion in the world:
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but he hath distinguished us from them by the absolute issues of his predestination, and hath given us a lasting and eternall spirit, excellent organs of perception,
but he hath distinguished us from them by the absolute issues of his predestination, and hath given us a lasting and Eternal Spirit, excellent organs of perception,
and are miracles in all senses but that they are common and usuall? I onely desire you to remember, that God made all the works of his hands to serve him;
and Are Miracles in all Senses but that they Are Common and usual? I only desire you to Remember, that God made all the works of his hands to serve him;
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But since we did degenerate, and being by God made better and more noble creatures then all the inhabitants of the air, the water and the earth besides, we made our selves baser and more ignoble then any:
But since we did degenerate, and being by God made better and more noble creatures then all the inhabitants of the air, the water and the earth beside, we made our selves baser and more ignoble then any:
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yet then from thence forward, God began his work of leading us to repentance, by the riches of his goodnesse. He causeth us to be born of Christian parents, under whom we were taught the mysteriousnesse of its goodnesse and designes, for the redemption of man:
yet then from thence forward, God began his work of leading us to Repentance, by the riches of his Goodness. He Causes us to be born of Christian Parents, under whom we were taught the mysteriousness of its Goodness and designs, for the redemption of man:
and their Oracles, can we choose but apprehend a visible notorious necessity of perishing in those sins which we then should not have understood by the glasse of a divine law, to have declined,
and their Oracles, can we choose but apprehend a visible notorious necessity of perishing in those Sins which we then should not have understood by the glass of a divine law, to have declined,
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nor by a revelation have been taught to repent of? But since the best of men does in the midst of all the great advantages of lawes, and examples, and promises, and threatnings do many things he ought to be ashamed of,
nor by a Revelation have been taught to Repent of? But since the best of men does in the midst of all the great advantages of laws, and Examples, and promises, and threatenings do many things he ought to be ashamed of,
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and needs to repent of, we can understand the riches of the Divine goodnesse best, by considering that the very designe of our birth and education in the Christian religion is, that we may recover of,
and needs to Repent of, we can understand the riches of the Divine Goodness best, by considering that the very Design of our birth and education in the Christian Religion is, that we may recover of,
For now that we shall not perish for our first follies, but be admitted to new conditions, to be repaired by second thoughts to have our infirmities excused,
For now that we shall not perish for our First follies, but be admitted to new conditions, to be repaired by second thoughts to have our infirmities excused,
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and our sins forgiven, our habits lessened, and our malice cured after we were wounded, and sick, and dead, and buried, and in the possession of the Devil;
and our Sins forgiven, our habits lessened, and our malice cured After we were wounded, and sick, and dead, and buried, and in the possession of the devil;
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this was such a blessing, so great riches of the Divine goodnesse, that as it was taught to no religion but the Christian, revealed by no law-giver but Christ,
this was such a blessing, so great riches of the Divine Goodness, that as it was taught to no Religion but the Christian, revealed by no lawgiver but christ,
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he paid the scores of our sin, and shame, and death, onely that we might be admitted to repent and that this repentance might be effectuall to the great purposes of felicity and salvation:
he paid the scores of our since, and shame, and death, only that we might be admitted to Repent and that this Repentance might be effectual to the great Purposes of felicity and salvation:
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nay he hath prayed for our repentance these 1600. yeers incessantly, night and day, and shall do so till doomes day, [ He sits at the right hand of God making intercession for us.
nay he hath prayed for our Repentance these 1600. Years incessantly, night and day, and shall do so till dooms day, [ He sits At the right hand of God making Intercession for us.
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and the work of Redemption, and the intercession and mediation of Christ: It is the work of atonement and reconciliation that God designed, and Christ died for,
and the work of Redemption, and the Intercession and mediation of christ: It is the work of atonement and reconciliation that God designed, and christ died for,
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And therefore here consider, if it be not infinite impiety to despise the riches of such a goodnesse, which at so great a charge, with such infinite labour,
And Therefore Here Consider, if it be not infinite impiety to despise the riches of such a Goodness, which At so great a charge, with such infinite labour,
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and certainly we had reason to take it very ill if at a great expence we should purchase a pardon for a servant and he out of a peevish pride or negligence shall refuse it;
and Certainly we had reason to take it very ill if At a great expense we should purchase a pardon for a servant and he out of a peevish pride or negligence shall refuse it;
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I shall lesse need to instance those other particularities wherby God continues, as by so many arguments of kindnesse to sweeten our natures and make them malleable to the precepts of love and obedience, the twinne daughters of holy repentance; but the poorest person amongst us, besides the blessing and graces already reckoned hath enough about him,
I shall less need to instance those other particularities whereby God continues, as by so many Arguments of kindness to sweeten our nature's and make them malleable to the Precepts of love and Obedience, the twin daughters of holy Repentance; but the Poorest person among us, beside the blessing and graces already reckoned hath enough about him,
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Does not God send his angels to keep thee in all thy wayes? are not they ministring spirits sent forth to wait upon thee as thy guard? art not thou kept from drowning, from fracture of bones, from madnesse, from deformities, by the riches of the divine goodnesse? Tell the joynts of thy body, dost thou want a finger? and if thou doest not understand how great a blessing that is, do but remember how ill thou canst spare the use of it when thou hast but a thorn in it? The very privative blessings, the blessings of immunity, safeguard,
Does not God send his Angels to keep thee in all thy ways? Are not they ministering spirits sent forth to wait upon thee as thy guard? art not thou kept from drowning, from fracture of bones, from madness, from deformities, by the riches of the divine Goodness? Tell the Joints of thy body, dost thou want a finger? and if thou dost not understand how great a blessing that is, do but Remember how ill thou Canst spare the use of it when thou hast but a thorn in it? The very privative blessings, the blessings of immunity, safeguard,
if he should spread a crust of leprosie upon thy skin, what wouldest thou give to be but as now thou art it wouldest thou not repent of thy sins upon that condition? which is the greater blessing to be kept from them,
if he should spread a crust of leprosy upon thy skin, what Wouldst thou give to be but as now thou art it Wouldst thou not Repent of thy Sins upon that condition? which is the greater blessing to be kept from them,
or to be cured of them? and why therfore shall not this greater blessing lead thee to repentance? why do we not so aptly promise repentance when we are sick upon the condition to be made well,
or to be cured of them? and why Therefore shall not this greater blessing led thee to Repentance? why do we not so aptly promise Repentance when we Are sick upon the condition to be made well,
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but in health our appetites return to their capacity and in all the way we despise the riches of the divine goodnesse which preserves us from such evils which would be full of horror and amazement if they should happen to us.
but in health our appetites return to their capacity and in all the Way we despise the riches of the divine Goodness which preserves us from such evils which would be full of horror and amazement if they should happen to us.
Hath God made any of you all chapfallen? are you affrighted with spectars and illusions of the spirits of darknesse? how many earthquakes have you been in? how many dayes have any of you wanted • read? how many nights have you been without sleep? 〈 ◊ 〉 any of you distracted of your senses? and if God gives you meat and drink, health and sleep, proper seasons of the year, in the senses and an useful understanding, what a great unworthynesse it is to be unthankful to so good a God so benigne a Father,
Hath God made any of you all chapfallen? Are you affrighted with spectars and illusions of the spirits of darkness? how many earthquakes have you been in? how many days have any of you wanted • read? how many nights have you been without sleep? 〈 ◊ 〉 any of you distracted of your Senses? and if God gives you meat and drink, health and sleep, proper seasons of the year, in the Senses and an useful understanding, what a great unworthiness it is to be unthankful to so good a God so benign a Father,
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and therefore it was not unreasonably said of Aristottle, NONLATINALPHABET prosperity makes a man love God, supposing men to have so much humanity left in them,
and Therefore it was not unreasonably said of Aristotle, Prosperity makes a man love God, supposing men to have so much humanity left in them,
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And Hippocrates said, that although poor men use to murmur against God, yet rich men will be offering sacrifice to their Diety whose beneficiaries they are.
And Hippocrates said, that although poor men use to murmur against God, yet rich men will be offering sacrifice to their Diety whose beneficiaries they Are.
if we shal refuse to repent, which is a condition so reasonable, that God requiers it onely for our sake and that it may end in our felicity, we do our selves despite to be unthankful to God;
if we shall refuse to Repent, which is a condition so reasonable, that God requirers it only for our sake and that it may end in our felicity, we do our selves despite to be unthankful to God;
And if any man with whom God hath used no other method but of his sweetnesse and the effusion of mercies, brings no other fruits but the apples of Sodom in return for all his culture and labours;
And if any man with whom God hath used no other method but of his sweetness and the effusion of Mercies, brings no other fruits but the Apples of Sodom in return for all his culture and labours;
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and we shall remain obdurat against those sermons of mercy which God makes us every day, there will come a time when this shall be upbraided to us that we had not NONLATINALPHABET a thankful minde,
and we shall remain obdurat against those Sermons of mercy which God makes us every day, there will come a time when this shall be upbraided to us that we had not a thankful mind,
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wherefore hast thou despised the name of the Lord? but how infinitely more can God say to all of us then all this came to? he hath anointed us kings and priests in the royal pristhood of Christianity;
Wherefore hast thou despised the name of the Lord? but how infinitely more can God say to all of us then all this Come to? he hath anointed us Kings and Priests in the royal priesthood of Christianity;
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and defer and neglect our repentance, what shame is great enough, what miseries are sharp enough, what hell painful enough for such horrid ingratitude? Saint Lewis the King having sent Ivo Bishop of Chartres, on an embassy, the Bishop met a woman on the way, grave, sad, Phantastick & malancholy, with fire in one hand and water in the other, he asked what those symbols ment, she answered my purpose is with fire to burn Paradise,
and defer and neglect our Repentance, what shame is great enough, what misery's Are sharp enough, what hell painful enough for such horrid ingratitude? Saint Lewis the King having sent Ivo Bishop of Chartres, on an embassy, the Bishop met a woman on the Way, grave, sad, Fantastic & melancholy, with fire in one hand and water in the other, he asked what those symbols meant, she answered my purpose is with fire to burn Paradise,
the love of God is not produced in us after we have contracted evil habits, til God with his fan in his hand hath throughly purged the floore, till he hath cast out all the devils and swept the house with the instrument of hope and fear and with the atchieuments and efficacy of mercies and judgements.
the love of God is not produced in us After we have contracted evil habits, till God with his fan in his hand hath thoroughly purged the floor, till he hath cast out all the Devils and swept the house with the Instrument of hope and Fear and with the achievements and efficacy of Mercies and Judgments.
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Am I a dry tree to the house of Israel? that is, do I bring them no fruit, do they serve me for nought, and he expects not our duty till first we feel his go odnesse, we are now infinitely inexcusable to throw away so great riches, to despise such a goodnesse.
Am I a dry tree to the house of Israel? that is, do I bring them no fruit, do they serve me for nought, and he expects not our duty till First we feel his go odnesse, we Are now infinitely inexcusable to throw away so great riches, to despise such a Goodness.
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for he sees [ be it spoken to the shame of our natures, and the dishonour of our manners ] he sees that his mercies do not allure us, do not make us thankful;
for he sees [ be it spoken to the shame of our nature's, and the dishonour of our manners ] he sees that his Mercies do not allure us, do not make us thankful;
he delivers us up to the paedagogy of the divine judgements, and there begins the second part of Gods method intimated in the word NONLATINALPHABET or forbearance.
he delivers us up to the pedagogy of the divine Judgments, and there begins the second part of God's method intimated in the word or forbearance.
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God begins his cure by causticks, by incisions and instruments of vexation, to try if the disease that will not yeild to the allectives of cordials and perfumes, friction and baths, may be forced out by deleteries, soarifications,
God begins his cure by caustics, by incisions and Instruments of vexation, to try if the disease that will not yield to the allectives of cordials and perfumes, friction and baths, may be forced out by deleteries, soarifications,
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although in judgement God remembers mercy, yet we are under discipline, we are brought into the penitential chamber, at least we are shewed the rod of God:
although in judgement God remembers mercy, yet we Are under discipline, we Are brought into the penitential chamber, At least we Are showed the rod of God:
But I consider it first in general, the riches of the divine goodnesse is manifest in beginning this new method of curing us, by severity and by a rod.
But I Consider it First in general, the riches of the divine Goodness is manifest in beginning this new method of curing us, by severity and by a rod.
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And that you may not wonder that I expound this forbearance to be an act of mercy punishing, I observe that besides that the word supposes the method changed,
And that you may not wonder that I expound this forbearance to be an act of mercy punishing, I observe that beside that the word supposes the method changed,
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it is also in the nature of the thing, in the conjunction of circumstances and the designes of God, a mercy when he threatens us or strike us into repentance.
it is also in the nature of the thing, in the conjunction of Circumstances and the designs of God, a mercy when he threatens us or strike us into Repentance.
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and sing perpetual Anthemes to the honour of our Benefactor and Patron God; and we are apt to dream that God will make his Saints raigne here as kings in a millenary kingdom,
and sing perpetual Anthems to the honour of our Benefactor and Patron God; and we Are apt to dream that God will make his Saints Reign Here as Kings in a millenary Kingdom,
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but as soon as the one of them had scaped from drowning, and the other from burning and were put into security, they fell into crimes which have dishonoured their memories for above thirty generations together, the crimes of drunkennesse and incest, wealth and a full fortune make men licenciously vitious, tempting a man with power to act all that he can desire or designe vitiously;
but as soon as the one of them had escaped from drowning, and the other from burning and were put into security, they fell into crimes which have dishonoured their memories for above thirty generations together, the crimes of Drunkenness and Incest, wealth and a full fortune make men licentiously vicious, tempting a man with power to act all that he can desire or Design viciously;
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Indeirae faciles — Nam { que } ut opes nimias mundo fortuna subacto Intulit, et rebus mores cessere secundis — Cultus gest are decoros vix nuribus rapuere mares: toto { que } accersitur orbe Quo gens quae { que } perit. Lucan.
Indeirae faciles — Nam { que } ut opes nimias mundo fortuna subacto Intulit, et rebus mores cessere secundis — Cultus gest Are decorous vix nuribus rapuere mares: toto { que } accersitur orbe Quo gens Quae { que } perit. Lucan.
And let me observe to you that though there are in the new Testament many promises and provisions made for the poor in that very capacity, they haveing a title, to some certain circumstances and additionals of grace and blessing,
And let me observe to you that though there Are in the new Testament many promises and provisions made for the poor in that very capacity, they having a title, to Some certain Circumstances and additionals of grace and blessing,
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yet to rich men our blessed Saviour was pleased to make none at all, but to leave them involved in general comprehensions and to have a title to the special promises, onely by becomming poor in spirit, and in preparation of minde,
yet to rich men our blessed Saviour was pleased to make none At all, but to leave them involved in general comprehensions and to have a title to the special promises, only by becoming poor in Spirit, and in preparation of mind,
it is hard for God to perswade us to this, till we are taught it by a sad experience, that those prosperities which we think will make us serve God cheerfully, make us to serve the world and secular ends diligently and God not at all.
it is hard for God to persuade us to this, till we Are taught it by a sad experience, that those Prosperities which we think will make us serve God cheerfully, make us to serve the world and secular ends diligently and God not At all.
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half the work of repentance is done by a sad accident, our spirits are made sad, our gayeties mortified, our wildnesse corrected, the water springs are ready to run over:
half the work of Repentance is done by a sad accident, our spirits Are made sad, our Gaieties mortified, our wildness corrected, the water springs Are ready to run over:
but when she began to fear that her Son did really disigne to murder her, she used all the art and instruments of diversion that a witty and a powerfull a timerous person,
but when she began to Fear that her Son did really disigne to murder her, she used all the art and Instruments of diversion that a witty and a powerful a timorous person,
for God is so highly resolved to bring us to repentance some way or other, that if by his goodnesse he cannot shame us into it, he will try if by his judgements he can scare us into it;
for God is so highly resolved to bring us to Repentance Some Way or other, that if by his Goodness he cannot shame us into it, he will try if by his Judgments he can scare us into it;
not that he strikes alwayes as soon as he hath sent his warrants out, NONLATINALPHABET said Philo. Thus God sent Jonas and denounced judgements against Niniveh;
not that he strikes always as soon as he hath sent his warrants out, said Philo Thus God sent Jonah and denounced Judgments against Nineveh;
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When Noah the great preacher of righteousnesse, denounced the flood to all the world, it was with the NONLATINALPHABET with the forbearance of 120. years,
When Noah the great preacher of righteousness, denounced the flood to all the world, it was with the with the forbearance of 120. Years,
every sicknesse, every losse, every disgrace, the death of friends and neerest relatives, sudden discontents; these are all of them the lowder calls of God to repentance; but still, instances of forbearance.
every sickness, every loss, every disgrace, the death of Friends and nearest relatives, sudden discontents; these Are all of them the Louder calls of God to Repentance; but still, instances of forbearance.
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and then take the blow off, Sic enim Deus induravit Pharaonis cor, said Saint Basil. For as water taken off from fire will sooner congeale and become icy,
and then take the blow off, Sic enim Deus induravit Pharaonis cor, said Saint Basil. For as water taken off from fire will sooner congeal and become icy,
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In the tomb of Terentia certain lamps burned under ground many ages together, but as soon as ever they were brought into the aire and saw a bigger light, they went out, never to be reenkindled:
In the tomb of Terentia certain lamps burned under ground many ages together, but as soon as ever they were brought into the air and saw a bigger Light, they went out, never to be reenkindled:
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so long as we are in the retirements of sorrow, of want, of fear, of sicknesse or of any sad accident we are burning and shining lamps, but when God comes with his NONLATINALPHABET, with his forbearance and lifts us up from the gates of death and carries us abroad into the open aire.
so long as we Are in the retirements of sorrow, of want, of Fear, of sickness or of any sad accident we Are burning and shining lamps, but when God comes with his, with his forbearance and lifts us up from the gates of death and carries us abroad into the open air.
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And if such be our weaknesses, or our folly, it concerns us to pray against such deliverances, to be afraid of health, to beg of God to continue a persecution,
And if such be our Weaknesses, or our folly, it concerns us to pray against such Deliverances, to be afraid of health, to beg of God to continue a persecution,
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And do not we finde all this to be a great truth in our selves? are we so great strangers to our own weaknesses and unworthinesse as not to remember when God scared us with judgements in the neighbourhood, whence we lived in a great plague,
And do not we find all this to be a great truth in our selves? Are we so great Strangers to our own Weaknesses and unworthiness as not to Remember when God scared us with Judgments in the neighbourhood, whence we lived in a great plague,
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then we may please to remember that repentance was our businesse, that we designed mountains of piety, renewed our holy purposes, made vows and solemn sacraments to God to become penitent, and obedient persons;
then we may please to Remember that Repentance was our business, that we designed Mountains of piety, renewed our holy Purposes, made vows and solemn Sacraments to God to become penitent, and obedient Persons;
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and what is there more left for God to do unto us? He that is not won by the sence of Gods mercy, can never finde any thing in God that shall convert him;
and what is there more left for God to do unto us? He that is not wone by the sense of God's mercy, can never find any thing in God that shall convert him;
nothing in Heaven and nothing in Hell, neither love nor fear, gratitude to God, nor preservation of our selves shall make us to repent, NONLATINALPHABET, that shall be his final sentence:
nothing in Heaven and nothing in Hell, neither love nor Fear, gratitude to God, nor preservation of our selves shall make us to Repent,, that shall be his final sentence:
and escaped it? did none of you ever scape drowning, and in a great danger saw the forbearance of God? have you never been sick (as your feared) unto death? or suppose none of these things hath happened, hath not God threatned you all,
and escaped it? did none of you ever escape drowning, and in a great danger saw the forbearance of God? have you never been sick (as your feared) unto death? or suppose none of these things hath happened, hath not God threatened you all,
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But if you had been a Privado, and of the Cabinet councel with your Angel Guardian, that from him you might have known how many dangers you have escaped,
But if you had been a Privado, and of the Cabinet council with your Angel Guardian, that from him you might have known how many dangers you have escaped,
and how many thousand times the Devil would have done thee hurt, and how often himself as a ministring spirit of Gods goodnesse and forbearance, did interpose and abate,
and how many thousand times the devil would have done thee hurt, and how often himself as a ministering Spirit of God's Goodness and forbearance, did interpose and abate,
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and that he was angry at thy sin, but yet did so pity thy person, that he would forbear thee a little longer, else that fall had been into thy grave.
and that he was angry At thy since, but yet did so pity thy person, that he would forbear thee a little longer, Else that fallen had been into thy grave.
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and he that cannot read the purposes of God written with the finger of judgement (for as yet his whole hand is not laid on) either is consigned to eternall ruine,
and he that cannot read the Purposes of God written with the finger of judgement (for as yet his Whole hand is not laid on) either is consigned to Eternal ruin,
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because God will no more endeavour his cure, or if his mercy still continues and goes on in long-suffering, it shall be by such vexatious instruments, such causticks,
Because God will no more endeavour his cure, or if his mercy still continues and Goes on in long-suffering, it shall be by such vexatious Instruments, such caustics,
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Sermon. XIII. The mercies of the Divine Judgements. Part II. NONLATINALPHABET ] long-suffering; in this one word are contained all the treasures of the Divine goodnesse:
Sermon. XIII. The Mercies of the Divine Judgments. Part II ] long-suffering; in this one word Are contained all the treasures of the Divine Goodness:
here is the length and extension of his mercy, pertrahit spiritum super nos Dominus, so the Syrian Interpreter reads, Luk 18. 7. God holds his breath: He retains his anger within him,
Here is the length and extension of his mercy, pertrahit spiritum super nos Dominus, so the Syrian Interpreter reads, Luk 18. 7. God holds his breath: He retains his anger within him,
but then observe, that when we are under this state of cure, we are so neer destruction that the same instrument that God uses for remedy to us, is also prepared to destroy us;
but then observe, that when we Are under this state of cure, we Are so near destruction that the same Instrument that God uses for remedy to us, is also prepared to destroy us;
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He that dies in his impurities shall lie in it for ever, but he that descends to his grave purged and mitred, that is, having quitted his vices, & superinduens justitiam, being clothed with righteousnesse, shall dwell in light and immortality.
He that die in his Impurities shall lie in it for ever, but he that descends to his grave purged and mitred, that is, having quit his vices, & superinduens justitiam, being clothed with righteousness, shall dwell in Light and immortality.
much more desperate is our recovery, when our disease is stronger and our faculties weaker, when our sins raigne in us, and our thoughts of vertue are not alive.
much more desperate is our recovery, when our disease is Stronger and our faculties Weaker, when our Sins Reign in us, and our thoughts of virtue Are not alive.
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have patience with me and I will pay thee all. This tells its meaning: this is a long-sufferance, by being a forbearance onely of execution of the last sentence;
have patience with me and I will pay thee all. This tells its meaning: this is a longsufferance, by being a forbearance only of execution of the last sentence;
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but in the mean time it implies no other ease, but that together with his long-sufferance God may use all other severities and scourges to break our untamed spirits,
but in the mean time it Implies no other ease, but that together with his longsufferance God may use all other severities and scourges to break our untamed spirits,
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Hic ure, hic seca, ut in aeternum parcas, so Saint Austin prayed, Here O Lord cut me, here burn me, spare me not now, that thou mayest spare me for ever:
Hic ure, hic seca, ut in aeternum parcas, so Saint Austin prayed, Here Oh Lord Cut me, Here burn me, spare me not now, that thou Mayest spare me for ever:
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I remember what Bion observed wittily of the punishment inflicted upon the daughters of Danaeus, whom the old Poets fained to be condemned in hell to fill a bottomlesse tub with water,
I Remember what Bion observed wittily of the punishment inflicted upon the daughters of Danaeus, whom the old Poets feigned to be condemned in hell to fill a bottomless tub with water,
and since they are condemned to pay the scores of their sins with the sufferance of a load of judgements, it is well they are such as will run quite thorough them,
and since they Are condemned to pay the scores of their Sins with the sufferance of a load of Judgments, it is well they Are such as will run quite through them,
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and not stick upon them to eternity. Omnes enim poenae non exterminantes sunt medicinales: All punishments whatsoever which do not destroy us, are intended to save us;
and not stick upon them to eternity. Omnes enim Poenae non exterminantes sunt medicinales: All punishments whatsoever which do not destroy us, Are intended to save us;
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That when things come to this passe that God is forced to the last remedies of judgements, this long-sufferance will little or nothing concern particular persons,
That when things come to this pass that God is forced to the last remedies of Judgments, this longsufferance will little or nothing concern particular Persons,
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that comes under the second part of Gods method, the NONLATINALPHABET, or forbearance; but if he smites single persons with a finall judgement, that is, a long-suffering not of him, but towards others:
that comes under the second part of God's method, the, or forbearance; but if he smites single Persons with a final judgement, that is, a long-suffering not of him, but towards Others:
but the people that were affrighted with the neighbourhood of the judgement and the expresses of Gods anger manifested in such visible remonstrances, they were the men called unto repentance.
but the people that were affrighted with the neighbourhood of the judgement and the Expresses of God's anger manifested in such visible remonstrances, they were the men called unto Repentance.
nesse, and ingratitude, the follies, and relapses of the children of Israel, who murmured against God ten times in the wildernesse, God sent evil angels among them,
ness, and ingratitude, the follies, and relapses of the children of Israel, who murmured against God ten times in the Wilderness, God sent evil Angels among them,
and as Gods justice is made the hand-maid of his mercy to cure sin, so it is the servant also and the instrument to avenge our despight and contempt of mercy;
and as God's Justice is made the handmaid of his mercy to cure since, so it is the servant also and the Instrument to avenge our despite and contempt of mercy;
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And it were a great signe of folly and a huge mistake to think our Lord and friends do us offices of kindnesse, to make themselves more capable of affronts;
And it were a great Signen of folly and a huge mistake to think our Lord and Friends do us Offices of kindness, to make themselves more capable of affronts;
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and the fathers and the children, the benefactours and the beneficiary shall knit the wreath and binde each other in the eternall inclosures and circlings of immortality, * but besides the men who presume to sin because of Gods mercy, do mistake the very end and designe of Gods mercy, they also mistake the Oeconomy of it,
and the Father's and the children, the benefactors and the beneficiary shall knit the wreathe and bind each other in the Eternal enclosures and circlings of immortality, * but beside the men who presume to since Because of God's mercy, do mistake the very end and Design of God's mercy, they also mistake the Oeconomy of it,
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But the next day when they had fought unprosperously and flying from their enemies, who were eager in their pursuit, they came to the river strymon, which was so frozen, that their boats could not lanch,
But the next day when they had fought unprosperously and flying from their enemies, who were eager in their pursuit, they Come to the river strymon, which was so frozen, that their boats could not launch,
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Then you should see the bold gallants that the day before said there was no God, most timorously and superstitiously fall upon their faces and begged of God that the river strymon might bear them over from their enemies.
Then you should see the bold gallants that the day before said there was no God, most timorously and superstitiously fallen upon their faces and begged of God that the river strymon might bear them over from their enemies.
it can allay the confidences of a bold lust, and an imperious sin, and soften our spirit into the lownesse of a Childe, our revenge into the charity of prayers, our impudence into the blushings of a chidden girle;
it can allay the confidences of a bold lust, and an imperious since, and soften our Spirit into the lowness of a Child, our revenge into the charity of Prayers, our impudence into the blushings of a chidden girl;
and God began to forgive, and the heavens were more beautiful, then when the Sun puts on the brightest ornaments of a bridegrome going from his chambers of the east:
and God began to forgive, and the heavens were more beautiful, then when the Sun puts on the Brightest Ornament of a bridegroom going from his chambers of the east:
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and our gay fortunes split, and our houses are dressed with Cypresse and yew, and the mourners go about the streets, this is nothing but the pompa misericordiae, this is the funeral of our sins, dressed indeed with emblems of mourning,
and our gay fortune's split, and our houses Are dressed with Cypress and yew, and the mourners go about the streets, this is nothing but the pompa Mercy, this is the funeral of our Sins, dressed indeed with emblems of mourning,
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and proclaimed with sad accents of death, but the sight is refreshing, as the beauties of the field, which God hath blessed, and the founds are healthful as the noise of a physitian.
and proclaimed with sad accents of death, but the sighed is refreshing, as the beauty's of the field, which God hath blessed, and the founds Are healthful as the noise of a Physician.
and so the riddle is resolved, and our cup is full and made more wholsome lymphatum crescit, dulcescit, laedere nescit, it is some justice and yet it is all mercy;
and so the riddle is resolved, and our cup is full and made more wholesome lymphatum crescit, dulcescit, laedere nescit, it is Some Justice and yet it is all mercy;
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Thus it was in the case of the children of Israel, when they ran after the bleating of the idolatrous calves, Moses prayed passionately and God heard his prayer,
Thus it was in the case of the children of Israel, when they ran After the bleating of the idolatrous calves, Moses prayed passionately and God herd his prayer,
Thou wast a God and forgavest them, though thou tookest veangeance of their inventions: for Gods mercy is given to us by parts; and to certain purposes;
Thou wast a God and forgavest them, though thou tookest veangeance of their Inventions: for God's mercy is given to us by parts; and to certain Purposes;
For if we sin and ask God forgivenesse and then are quiet, we feele so little inconvenience in the trade that we may more easily be tempted to make a trade of it indeed.
For if we sin and ask God forgiveness and then Are quiet, we feel so little inconvenience in the trade that we may more Easily be tempted to make a trade of it indeed.
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and to represent that when any man hath sinned what ever he does afterwards he shall be miserable as long as he lives, vexed with its adherencies and its neighbour-hood, and evil consequence.
and to represent that when any man hath sinned what ever he does afterwards he shall be miserable as long as he lives, vexed with its adherencies and its neighbourhood, and evil consequence.
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and alwayes mourn and pray for its pardon, and alwayes finde cause to hate it by knowing himself to be for ever in danger of enduring some grievous calamity,
and always mourn and pray for its pardon, and always find cause to hate it by knowing himself to be for ever in danger of enduring Some grievous calamity,
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But sometimes we finde a severer judgement happening upon a people, and yet in that sad story, Gods mercy sings the triumph which although it be much to Gods glory,
But sometime we find a severer judgement happening upon a people, and yet in that sad story, God's mercy sings the triumph which although it be much to God's glory,
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when he rebukes us for sin, when he makes our beauty to fail and our flesh to consume away like a moth fretting a garment, yet then his mercy is the prevailing ingredient.
when he rebukes us for since, when he makes our beauty to fail and our Flesh to consume away like a moth fretting a garment, yet then his mercy is the prevailing ingredient.
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If his judgements be but fines set upon our heads accordto the mercy of our old lawes, Salvo contenemento, so as to preserve our estates, to continue our hopes and possibilities of heaven;
If his Judgments be but fines Set upon our Heads accordto the mercy of our old laws, Salvo contenemento, so as to preserve our estates, to continue our hope's and possibilities of heaven;
and all the other judgements can be nothing but mercies, excellent instruments of grace arts to make us sober and wise, to take off from our vanity to restrain our wildnesses, which if they were left unbridled would set all the world on fire, Gods judgements ars like the censures of the Church in which a sinner is delivered over to Satan to be buffetted that the spirit may be saved;
and all the other Judgments can be nothing but Mercies, excellent Instruments of grace arts to make us Sobrium and wise, to take off from our vanity to restrain our wildnesses, which if they were left unbridled would Set all the world on fire, God's Judgments ars like the censures of the Church in which a sinner is Delivered over to Satan to be buffeted that the Spirit may be saved;
because the very purpose of his mercy is to the contrary, and the very manner of his Oeconomy and dispensation is such that Gods mercy goes along in complection and conjunction with his judgements;
Because the very purpose of his mercy is to the contrary, and the very manner of his Oeconomy and Dispensation is such that God's mercy Goes along in complexion and conjunction with his Judgments;
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For impunity was never a good argument to make men to obey laws, quotusquis { que } reperitur qui impunitate proposita abstinere possit injurijs? Impunitas est maxima peccandi illecebra said Cicero,
For impunity was never a good argument to make men to obey laws, quotusquis { que } reperitur qui impunitate proposita abstinere possit injurijs? Impunitas est maxima Peccandi illecebra said Cicero,
and therefore the wisdom of God hath so ordered the actions of the world that the most fruitful showres shall be wrapped up in a cover of black clouds, that health shall be conveyed by bitter and ill tasted drugs, that the temples of our bodies shall be purged by whips,
and Therefore the Wisdom of God hath so ordered the actions of the world that the most fruitful showers shall be wrapped up in a cover of black Clouds, that health shall be conveyed by bitter and ill tasted drugs, that the Temples of our bodies shall be purged by whips,
But there are a great many despisers all they that live in their sins, they that have more blessings then they can reckon houres in their lives, that are courted by the divine favour and woed to salvation,
But there Are a great many despisers all they that live in their Sins, they that have more blessings then they can reckon hours in their lives, that Are courted by the divine favour and wooed to salvation,
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but may be thrust forth among the incurabili. Plutarch reports concerning swine that then optick nervs are so disposed to turne their eyes downwards that they cannot look upwards nor behold the face of heaven unlesse they be thrown upon their backs such Swine are we, we seldom can look up to heaven til God by his judgements throws us upon our backs;
but may be thrust forth among the incurabili. Plutarch reports Concerning Swine that then optic nerves Are so disposed to turn their eyes downwards that they cannot look upward nor behold the face of heaven unless they be thrown upon their backs such Swine Are we, we seldom can look up to heaven till God by his Judgments throws us upon our backs;
but for ought we know as soon as ever the devil enters into our swinish and brutish hearts we shall run down the hill and perish in the floods and seas of intolerable miserie;
but for ought we know as soon as ever the Devil enters into our swinish and brutish hearts we shall run down the hill and perish in the floods and Seas of intolerable misery;
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but must be longing for colliquintida and for vomits, for knives and poniards instead of the gentle shoures of the divine refreshments, besides that this is an imprudence and sottishnesse, we do infinitely put it to the venture whether we shall be in a saveable condition or no,
but must be longing for colliquintida and for vomits, for knives and poniards instead of the gentle showers of the divine refreshments, beside that this is an imprudence and sottishness, we do infinitely put it to the venture whither we shall be in a saveable condition or no,
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and many Gallio's there are amongst us, that understand it not to be a part of the divine method, of Gods longsufferance to strike others to make us afraid.
and many Gallio's there Are among us, that understand it not to be a part of the divine method, of God's longsufferance to strike Others to make us afraid.
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like the sacrifices to Moloch, they sound drums and trumpets, that they might not hear the sad shrikings of their children as they were dying in the cavety of the brazen idoll,
like the Sacrifices to Moloch, they found drums and trumpets, that they might not hear the sad shriekings of their children as they were dying in the cavety of the brazen idol,
or for ends of a tolerable civility, or innocent purposes, but like the condemned persons among the Levantines, they tasted wine freely that they might die and be insensible.
or for ends of a tolerable civility, or innocent Purposes, but like the condemned Persons among the Levantines, they tasted wine freely that they might die and be insensible.
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or strew flowers, roses, and Jessamine, the downe of thistles, and the softest Gossamere, that he may die without pain, die quietly and like a lamb, sink to the bottom of hell without noise, this man is a fool,
or strew flowers, roses, and Jessamine, the down of thistles, and the Softest Gossamer, that he may die without pain, die quietly and like a lamb, sink to the bottom of hell without noise, this man is a fool,
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when the Devil is entring into us to poison our spirits, and steal our souls away while we are sleeping in the lethargy of sin, God sends his sharp messages to awaken us,
when the devil is entering into us to poison our spirits, and steal our Souls away while we Are sleeping in the lethargy of since, God sends his sharp messages to awaken us,
There are some persons that will never be cured, not because the sicknesse is incurable, but because they have ill stomacks and cannot keep the medicine:
There Are Some Persons that will never be cured, not Because the sickness is incurable, but Because they have ill stomachs and cannot keep the medicine:
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Iust so is his case that so despises Gods method of curing him, by these instances of long-sufferance, that he uses all the arts he can to be quit of his Physitian,
Just so is his case that so despises God's method of curing him, by these instances of longsufferance, that he uses all the arts he can to be quit of his physician,
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and when after all, it brought forth wilde grapes, the last and worst of Gods anger was this, Auferam sepem ejus, God had fenced it with a hedge of thorns,
and when After all, it brought forth wild grapes, the last and worst of God's anger was this, Auferam sepem His, God had fenced it with a hedge of thorns,
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then he does like the Physitian in the Greek Epigram, who being to cure a man of a Lethargy, locked him into the same room with a mad-man, that he by dry beating him, might make him at least sensible of blows;
then he does like the physician in the Greek Epigram, who being to cure a man of a Lethargy, locked him into the same room with a madman, that he by dry beating him, might make him At least sensible of blows;
but this makes us instead of running to God, to trust in unskilfull Physitians, or like Saul to run to a Pythonisse, we run for cure to a crime, we take sanctuary in a pleasant sin;
but this makes us instead of running to God, to trust in unskilful Physicians, or like Saul to run to a Pythoness, we run for cure to a crime, we take sanctuary in a pleasant since;
what is there more to be done that God hath not yet done? he is forced at last to break off with a Curavimus Babylonem & non est sanata, we dressed and tended Babylon, but she was incurable;
what is there more to be done that God hath not yet done? he is forced At last to break off with a Curavimus Babylonem & non est sanata, we dressed and tended Babylon, but she was incurable;
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Sermon. XIV. Of Growth in Grace. 2 Pet. 3. 18. But grow in grace, and in the knowledge of the Lord Jesus Christ, to whom be glory both now and for ever. Amen.
Sermon. XIV. Of Growth in Grace. 2 Pet. 3. 18. But grow in grace, and in the knowledge of the Lord jesus christ, to whom be glory both now and for ever. Amen.
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but amazed the mindes of men, and entertained their curiosities, and seized upon their warmer and more pregnant affections, it was no wonder that whole Nations were converted at a Sermon,
but amazed the minds of men, and entertained their curiosities, and seized upon their warmer and more pregnant affections, it was no wonder that Whole nations were converted At a Sermon,
And this was not onely their duty, but a great instance of providence, that by the great religion and piety of the first Professors, Christianity might be firmly planted,
And this was not only their duty, but a great instance of providence, that by the great Religion and piety of the First Professors, Christianity might be firmly planted,
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and that these first lights might be actuall Precedents for ever, and Copies for us to transcribe in all descending ages of Christianity, that thither we might run to fetch oil, to enkindle our extinguished lamps.
and that these First lights might be actual Precedents for ever, and Copies for us to transcribe in all descending ages of Christianity, that thither we might run to fetch oil, to enkindle our extinguished lamps.
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But then piety was so universall, that it might well be enjoyned by Saint Paul, that if a brother walked disorderly, the Christians should avoid his company:
But then piety was so universal, that it might well be enjoined by Saint Paul, that if a brother walked disorderly, the Christians should avoid his company:
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seldome precedents, and infinite discouragements have caused so infinite a declension of piety and holy living, that what Papirius Massonius one of their own, said of the Popes of Rome;
seldom precedents, and infinite discouragements have caused so infinite a declension of piety and holy living, that what Papirius Massonius one of their own, said of the Popes of Room;
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In pontificibus nemo hodrè sanctitatem requirit, optimi putantur si vel leviter mali sint, vel minus boni quam caeteri mortales esse solent, No man looks for holines in the Bishops of Rome;
In pontificibus nemo hodrè sanctitatem Requires, Optimi putantur si vel Leviter mali sint, vel minus boni quam Caeteri mortales esse solent, No man looks for holiness in the Bishops of Room;
and his devotion infrequent, yet as things are now, he is unus è mitibus, one of a thousand, and he stands eminent and conspicuous in the valleys and lower grounds of the present piety;
and his devotion infrequent, yet as things Are now, he is Unus è mitibus, one of a thousand, and he Stands eminent and conspicuous in the valleys and lower grounds of the present piety;
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and every day of feasting was a Communion, and every fasting day was a day of repentance and alms; and every day of thanksgiving was a day of joy, and alms: and religion begun all their actions,
and every day of feasting was a Communion, and every fasting day was a day of Repentance and alms; and every day of thanksgiving was a day of joy, and alms: and Religion begun all their actions,
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and prayer consecrated them, and they ended in charity, and were not polluted with designe: they despised the world heartily, and pursued after heaven greedily;
and prayer consecrated them, and they ended in charity, and were not polluted with Design: they despised the world heartily, and pursued After heaven greedily;
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so that we should think Religion in a good condition, so that men did offer up to God but the actions of an ordinary, even, and just life, without the scandall and allayes of a great impiety:
so that we should think Religion in a good condition, so that men did offer up to God but the actions of an ordinary, even, and just life, without the scandal and alleys of a great impiety:
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and proper significations, by which if we cannot perceive the growing, yet afterwards we may perceive that we are grown, and so judge of the state of our duty,
and proper significations, by which if we cannot perceive the growing, yet afterwards we may perceive that we Are grown, and so judge of the state of our duty,
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and is reconciled to all its mischiefes, can suffer the sicknesse of his own drunkennesse, and yet call it pleasure, he can wait like a slave to serve his lust,
and is reconciled to all its mischiefs, can suffer the sickness of his own Drunkenness, and yet call it pleasure, he can wait like a slave to serve his lust,
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But when the grace of God begins to work upon a mans spirit, it makes the conscience nice and tender and although the sin as yet does not displease the man,
But when the grace of God begins to work upon a men Spirit, it makes the conscience Nicaenae and tender and although the since as yet does not displease the man,
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But because God hath so allayed the pleasures of his sin, that he that drinks the sweet should also strain the dregs through his throat, by degrees Gods grace doth irreconcile the convert,
But Because God hath so allayed the pleasures of his since, that he that drinks the sweet should also strain the dregs through his throat, by Degrees God's grace does irreconcile the convert,
and discovers, first its base attendance, then its worse consequents, then the displeasure of God, that here commences the first resolutions of leaving the sin,
and discovers, First its base attendance, then its Worse consequents, then the displeasure of God, that Here commences the First resolutions of leaving the since,
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and when they come to spie the good things of that way that leads to heaven, they presently perceive themselves cased of the load of an evil conscience, of their fears of death, of the confusion of their shame,
and when they come to spy the good things of that Way that leads to heaven, they presently perceive themselves cased of the load of an evil conscience, of their fears of death, of the confusion of their shame,
yet God to every man does minister excellent arguments of invitation, and such that if a man will attend to them they will certainly move either his affections or his will, his fancy or his reason, and most commonly both:
yet God to every man does minister excellent Arguments of invitation, and such that if a man will attend to them they will Certainly move either his affections or his will, his fancy or his reason, and most commonly both:
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But while the spirit of God is doing this work of man, man must also be NONLATINALPHABET fellow worker with God, he must entertain the spirit, attend his inspirations, receive his whispers, obey all his motions, invite him further,
But while the Spirit of God is doing this work of man, man must also be fellow worker with God, he must entertain the Spirit, attend his inspirations, receive his whispers, obey all his motions, invite him further,
at no hand suffering any root of bitternesse to spring up, not allowing to himself any reserve of carnal pleasure, no clancular lust, no private oppressions, no secret covetousnesse, no love to this world that may discompose his duty;
At no hand suffering any root of bitterness to spring up, not allowing to himself any reserve of carnal pleasure, no clancular lust, no private oppressions, no secret covetousness, no love to this world that may discompose his duty;
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then I account that we are entred into a state of grace, from whence I am now to begin to reckon the commencement of this precept, grow in grace and in the knowledge of our Lord Jesus Christ.
then I account that we Are entered into a state of grace, from whence I am now to begin to reckon the commencement of this precept, grow in grace and in the knowledge of our Lord jesus christ.
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our marriages are chast, and whether we eat or drink, sleep or wake we may do all to the glory of God, by a direct intuition or by a reflex act, by designe or by supplement, by fore sight or by an after election:
our marriages Are chaste, and whither we eat or drink, sleep or wake we may do all to the glory of God, by a Direct intuition or by a reflex act, by Design or by supplement, by before sighed or by an After election:
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I pray God we be not found to have grown like the sinnews of old age, from strength to remisnesse, from thence to dissolution, and infirmity and death;
I pray God we be not found to have grown like the sinews of old age, from strength to remissness, from thence to dissolution, and infirmity and death;
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Menedemus was wont to say that the young boyes that went to Athens the first year were wise men, the second year, Philosophers, the third, Orators, and the fourth were but Plebeians and understood nothing but their own ignorance.
Menedemus was wont to say that the young boys that went to Athens the First year were wise men, the second year, Philosophers, the third, Orators, and the fourth were but Plebeians and understood nothing but their own ignorance.
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and by this time they understand that their religion is declined, and passed from the heats and follies of youth, to the coldnesse and infirmities of old age;
and by this time they understand that their Religion is declined, and passed from the heats and follies of youth, to the coldness and infirmities of old age;
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For although many new converts have a great zeal, and a busie spirit, apt enough as they think to contest against all the difficulties of a spiritual life,
For although many new converts have a great zeal, and a busy Spirit, apt enough as they think to contest against all the difficulties of a spiritual life,
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But he that is grown in grace and hath made religion habitual to his spirit, is not at ease but when he is doing the works of the new man, he rests in religion and comforts his sorrows with thinking of his prayers,
But he that is grown in grace and hath made Religion habitual to his Spirit, is not At ease but when he is doing the works of the new man, he rests in Religion and comforts his sorrows with thinking of his Prayers,
in such cases we are to judge of our growth in grace, if after every interval of exraordinary piety, the next return be more devout and more affectionate, the labour be more cheerfull and more active;
in such cases we Are to judge of our growth in grace, if After every interval of extraordinary piety, the next return be more devout and more affectionate, the labour be more cheerful and more active;
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Are your communions more frequent? and when they are, do ye approach neerer to God? have you made firmer resolutions and entertained more hearty purposes of amendment? Do you love God more dutifully and your neighbour with a greater charity? do you not so easily return to the world as formerly? are not you glad when the thing is done? do you go to your secular accounts with a more weaned affection then before? if you communicate well, it is certain, that you will still do it better:
are your communions more frequent? and when they Are, do you approach nearer to God? have you made firmer resolutions and entertained more hearty Purposes of amendment? Do you love God more dutifully and your neighbour with a greater charity? do you not so Easily return to the world as formerly? Are not you glad when the thing is done? do you go to your secular accounts with a more weaned affection then before? if you communicate well, it is certain, that you will still do it better:
And it was observed by a Spanish Confessor, who was also a famous preacher, that in persons not very religious, the confessions which they made upon their deathbed were the coldest, the most imperfect,
And it was observed by a Spanish Confessor, who was also a famous preacher, that in Persons not very religious, the confessions which they made upon their deathbed were the Coldest, the most imperfect,
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and multiply their knots and joynts, interrupting the finenesse and smoothnesse of its body: so are the steps & declensions of him that does not grow in grace:
and multiply their knots and Joints, interrupting the fineness and smoothness of its body: so Are the steps & declensions of him that does not grow in grace:
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and labour for dispensations, and love God and religion lesse and lesse, till their old age instead of a crown of their vertue and perseverance ends in levity and unprofitable courses;
and labour for dispensations, and love God and Religion less and less, till their old age instead of a crown of their virtue and perseverance ends in levity and unprofitable courses;
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and bigger solemnities we finde them to come upon our spirits like the wave of a tide, which retired onely because it was natural so to do and yet came further upon the strand at the next rolling;
and bigger solemnities we find them to come upon our spirits like the wave of a tide, which retired only Because it was natural so to do and yet Come further upon the strand At the next rolling;
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When every new confession, every succeeding communion, every time of separation for more solemn and intense prayer is better spent and more affectionate, leaving a greater relish upon the spirit,
When every new Confessi, every succeeding communion, every time of separation for more solemn and intense prayer is better spent and more affectionate, leaving a greater relish upon the Spirit,
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and possessing greater portions of our affections, our reason, and our choice, then we may give God thanks, who hath given us more grace to use that grace,
and possessing greater portions of our affections, our reason, and our choice, then we may give God thanks, who hath given us more grace to use that grace,
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4. To discern our growth in grace, we must inquire concerning our passions, whether they be mortified and quiet, complying with our ends of vertue and under command.
4. To discern our growth in grace, we must inquire Concerning our passion, whither they be mortified and quiet, complying with our ends of virtue and under command.
to suffer such things sometimes may stand with the being of vertue, but not with its security: For if passions range up and down and transport us frequently and violently, we may keep in our forts,
to suffer such things sometime may stand with the being of virtue, but not with its security: For if passion range up and down and transport us frequently and violently, we may keep in our forts,
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But beyond this, inquire after the state of your passions, in actions of religion: Some men fast to mortifie their lust, and their fasting makes them peevish:
But beyond this, inquire After the state of your passion, in actions of Religion: some men fast to mortify their lust, and their fasting makes them peevish:
Try therefore if your fear be turned into caution, your lust into chast friendships, your imperious spirit into prudent government, your revenge into justice, your anger into charity,
Try Therefore if your Fear be turned into caution, your lust into chaste friendships, your imperious Spirit into prudent government, your revenge into Justice, your anger into charity,
and to commend it without abatement, and mingling allayes with the commendation, and disparagements to the man? If we be arrived but thus farre, it is well, and we must go further.
and to commend it without abatement, and mingling alleys with the commendation, and disparagements to the man? If we be arrived but thus Far, it is well, and we must go further.
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or of honour, in his revenge, or in his fear, in his joyes, or in his sorrows, that man is not grown at all in the grace and knowledge of our Lord Jesus Christ: This onely;
or of honour, in his revenge, or in his Fear, in his Joys, or in his sorrows, that man is not grown At all in the grace and knowledge of our Lord jesus christ: This only;
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in the scruting and consequent judgement concerning our passions, it will concern the curiosity of our care, to watch against passions in the reflex act;
in the scruting and consequent judgement Concerning our passion, it will concern the curiosity of our care, to watch against passion in the reflex act;
For he was noted for a vain person, who being overjoyed for the cure of his pride (as he thought) cried out to his wife, Cerne Dionysia deposui fastum, behold I have laid aside all my pride:
For he was noted for a vain person, who being overjoyed for the cure of his pride (as he Thought) cried out to his wife, Cerne Dionysia I have laid down fastum, behold I have laid aside all my pride:
and restitution, but is a signe of growth in grace, according as it becomes naturall, easie, and habituall. Some men chide themselves for all their misdemeanours,
and restitution, but is a Signen of growth in grace, according as it becomes natural, easy, and habitual. some men chide themselves for all their misdemeanours,
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But if they be called upon by the grace of God, let down with a sheet of counsels and friendly precepts, they are presently inclined to be obedient to the heavenly monitions,
But if they be called upon by the grace of God, let down with a sheet of Counsels and friendly Precepts, they Are presently inclined to be obedient to the heavenly monitions,
but unlesse they be dressed with circumstances of honour and civility, with arts of entertainment, and insinuation they are rejected utterly, or received unwillingly:
but unless they be dressed with Circumstances of honour and civility, with arts of entertainment, and insinuation they Are rejected utterly, or received unwillingly:
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or discourse, without a private regret: he hath no secret murmurs. or unwillingnesses to the humiliation, but is onely ashamed that he should deserve it:
or discourse, without a private regret: he hath no secret murmurs. or unwillingnesses to the humiliation, but is only ashamed that he should deserve it:
then it is certain he is not onely a professed and hearty enemy against sin, but a zealous, and a prudent, and an active person against all its interest;
then it is certain he is not only a professed and hearty enemy against since, but a zealous, and a prudent, and an active person against all its Interest;
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that had rather keep his crime, then lose his reputation; that is, rather to be so, then to be thought so, rather be without the favour of God, then of his neighbour.
that had rather keep his crime, then loose his reputation; that is, rather to be so, then to be Thought so, rather be without the favour of God, then of his neighbour.
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who perceiving himself observed by the Philosopher, with some confusion stepped back again, that he might (if possible) preserve his fame with that severe person.
who perceiving himself observed by the Philosopher, with Some confusion stepped back again, that he might (if possible) preserve his fame with that severe person.
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and all ages since Saint Austin have called him pious, for writing his book of retractations, in which he published his former ignorances and mistakes,
and all ages since Saint Austin have called him pious, for writing his book of retractations, in which he published his former ignorances and mistakes,
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and who is there amongst us that can endure a personall charge? or is not to be taught his personall duty, by generall discoursings, by parable and apologue, by acts of in sinuation and wary distances? but by this state of persons we know the estate of our own spirits.
and who is there among us that can endure a personal charge? or is not to be taught his personal duty, by general discoursings, by parable and apologue, by acts of in sinuation and wary distances? but by this state of Persons we know the estate of our own spirits.
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and when these are considered truly, they naturally make a man unwilling to entertaine any beginnings of a state of life contrary to that which with so much danger and difficulty, through so many objections and enemies he hath attained.
and when these Are considered truly, they naturally make a man unwilling to entertain any beginnings of a state of life contrary to that which with so much danger and difficulty, through so many objections and enemies he hath attained.
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And the truth is, when a man hath escaped the dangers of his first state of sin, he cannot but be extreamly unwilling to return again thither, in which he can never hope for heaven: (and so it must be) for a man must not flatter himself in a small crime,
And the truth is, when a man hath escaped the dangers of his First state of since, he cannot but be extremely unwilling to return again thither, in which he can never hope for heaven: (and so it must be) for a man must not flatter himself in a small crime,
and say as Lot did when he begged a reprieve for Zoar, Alas Lord, is it not a little one and my soul shall live? And it is not therefore to be entertained because it is little;
and say as Lot did when he begged a reprieve for Zoar, Alas Lord, is it not a little one and my soul shall live? And it is not Therefore to be entertained Because it is little;
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But the well-grown Christian is curious of his newly trimmed soul, and like a nice person with clean clothes, is carefull that no spot or stain sully the virgin whitenesse of his robe:
But the wellgrown Christian is curious of his newly trimmed soul, and like a Nicaenae person with clean clothes, is careful that no spot or stain sully the Virgae whiteness of his robe:
whereas another whose albes of baptisme are sullied in many places with the smoak and filth of Sodom and uncleannesse, cares not in what paths he treads,
whereas Another whose Albs of Baptism Are sullied in many places with the smoke and filth of Sodom and uncleanness, Cares not in what paths he treads,
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If he have built upon the rock Christ Jesus, and is grown up to a good stature in Christ, he will not easily dishonour his building nor lose his labours, by an incurious entertainment of vanities and little instances of sin;
If he have built upon the rock christ jesus, and is grown up to a good stature in christ, he will not Easily dishonour his building nor loose his labours, by an incurious entertainment of vanities and little instances of since;
so they are like a flie in a box of ointment or like little follies to a wise man, they are extreamly full of dishonour and disparagement, they disarray a mans soul of his vertue,
so they Are like a fly in a box of ointment or like little follies to a wise man, they Are extremely full of dishonour and disparagement, they disarray a men soul of his virtue,
which every man, who is grown in the knowledge of Christ, therefore carefully avoids, because he fears a relapse, with a fear as great as his hopes of heaven are,
which every man, who is grown in the knowledge of christ, Therefore carefully avoids, Because he fears a relapse, with a Fear as great as his hope's of heaven Are,
7. He that is grown in grace pursues vertue for its own interest, purely and simply without the mixture and allay of collateral designes, and equally inclining purposes;
7. He that is grown in grace pursues virtue for its own Interest, purely and simply without the mixture and allay of collateral designs, and equally inclining Purposes;
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God in the beginning of our returns to him entertains us with promises and threatnings, the apprehensions of temporal advantages, with fear and shame,
God in the beginning of our returns to him entertains us with promises and threatenings, the apprehensions of temporal advantages, with Fear and shame,
and with reverence of friends and secular respects, with reputation and coercion of humane laws and at first men snatch at the lesser and lower ends of vertue and such rewards are visible,
and with Reverence of Friends and secular respects, with reputation and coercion of humane laws and At First men snatch At the lesser and lower ends of virtue and such rewards Are visible,
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The young Philosophers were very forward to get the precepts of their sect, and the rules of severity, that they might discourse with Kings, not that they might reform their own manners;
The young Philosophers were very forward to get the Precepts of their sect, and the rules of severity, that they might discourse with Kings, not that they might reform their own manners;
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but in all cases, the well grown Christian, he that improoves or goes forward in his way to heaven, brings vertue forth, not into discourses and panegyrickes,
but in all cases, the well grown Christian, he that improoves or Goes forward in his Way to heaven, brings virtue forth, not into discourses and panegyrics,
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yet by his intention it onely suppresses his inordinate passions, makes him temperate and chast, casts out his devils of drunkennesse and lust, pride and rage, malice and revenge:
yet by his intention it only suppresses his inordinate passion, makes him temperate and chaste, Cast out his Devils of Drunkenness and lust, pride and rage, malice and revenge:
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and licks up the dew of heaven and feasts his spirit upon the Manna, and dwells not in the collateral usages and accidental sweetnesses which dwell at the gates of the other senses,
and licks up the due of heaven and feasts his Spirit upon the Manna, and dwells not in the collateral usages and accidental Sweetnesses which dwell At the gates of the other Senses,
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if we be just to the poorest servant as to the greatest prince, if we choose to be among the jewels of God though we be the NONLATINALPHABET the off-scouring of the world;
if we be just to the Poorest servant as to the greatest Prince, if we choose to be among the Jewels of God though we be the the offscouring of the world;
if when we are secure from witnesses and accusers and not obnoxious to the notices of the law, we think our selves obliged by conscience, and practise, and live accordingly;
if when we Are secure from Witnesses and accusers and not obnoxious to the notices of the law, we think our selves obliged by conscience, and practise, and live accordingly;
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and of his spirit, of grace and reason, as becometh not babes, but men in christ Jesus. In this progresse of grace I have not yet expressed, that perfect persons should serve God out of mere love of God and the divine excellencies, without the considerations of either heaven or hell;
and of his Spirit, of grace and reason, as Becometh not babes, but men in Christ jesus. In this progress of grace I have not yet expressed, that perfect Persons should serve God out of mere love of God and the divine excellencies, without the considerations of either heaven or hell;
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And I doubt not but many good persons come to that growth of Charity that the goodnesse and excellency of God are more incumbent and actually pressing upon their spirit then any considerations of reward:
And I doubt not but many good Persons come to that growth of Charity that the Goodness and excellency of God Are more incumbent and actually pressing upon their Spirit then any considerations of reward:
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that when persons come to that hight of grace (or contemplation rather) and they love God for himself and do their duties in order to the fruition of him and his pleasure;
that when Persons come to that hight of grace (or contemplation rather) and they love God for himself and do their duties in order to the fruition of him and his pleasure;
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but in order to the present, that which I call a signification of our growth in grace, is a pursuance of vertue upon such reasons as are propounded to us,
but in order to the present, that which I call a signification of our growth in grace, is a pursuance of virtue upon such Reasons as Are propounded to us,
and in our country, to avoid the displeasure of God, and to be united to his glories) and then to exercise vertue in such parts and to such purposes as are useful to good life, and profitable to our neighbours;
and in our country, to avoid the displeasure of God, and to be united to his Glories) and then to exercise virtue in such parts and to such Purposes as Are useful to good life, and profitable to our neighbours;
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even when the bridle and coercion of laws or the spurs of interest or reputation are laid aside and desires witnesses of his actions, not that he may advance his fame,
even when the bridle and coercion of laws or the spurs of Interest or reputation Are laid aside and Desires Witnesses of his actions, not that he may advance his fame,
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8. Some men there are in the beginning of their holy walking with God, and while they are babes in Christ, who are presently busied in delights of prayers,
8. some men there Are in the beginning of their holy walking with God, and while they Are babes in christ, who Are presently busied in delights of Prayers,
and to be as well with out him, amoris at morsum qui verè senserit, he that ha's felt the stings of a sharp and very dear affection is impatient in the absence of his beloved object, the soul that is sick and swallowed up with holy fire loves nothing else;
and to be as well with out him, amoris At morsum qui verè senserit, he that ha felt the stings of a sharp and very dear affection is impatient in the absence of his Beloved Object, the soul that is sick and swallowed up with holy fire loves nothing Else;
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If we understand excommunication, or Church censures (abating the disreputation and secular appendages) in the sense of the spirit to be a misery next to hell it self,
If we understand excommunication, or Church censures (abating the disreputation and secular appendages) in the sense of the Spirit to be a misery next to hell it self,
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but are not we too apprehensive of it, when it is presented? or do we not sink under when it presses us? can we hold our tapers neer the flames and not suck it in greedily like Naphtha or prepared Nitre? or can we like the children of the captivity walk in the midst of flames and not be scorched or consumed,? Many men will (not like Judah) go into high wayes and untie the girdles of harlots;
but Are not we too apprehensive of it, when it is presented? or do we not sink under when it presses us? can we hold our Tapers near the flames and not suck it in greedily like Naphtha or prepared Nitre? or can we like the children of the captivity walk in the midst of flames and not be scorched or consumed,? Many men will (not like Judah) go into high ways and untie the girdles of harlots;
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But can you reject the importunity of a beautious and an imperious Lady, as Joseph did we had need pray that we be not led into temptation; that is, not onely into the possession,
But can you reject the importunity of a beauteous and an imperious Lady, as Joseph did we had need pray that we be not led into temptation; that is, not only into the possession,
10. No man is grown in grace but he that is ready for every work, that chooses not his employment, that refuses no imposition from God or his superiour;
10. No man is grown in grace but he that is ready for every work, that chooses not his employment, that refuses no imposition from God or his superior;
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a ready hand, an obedient heart, and a willing cheerful soul in all the work of God and in every office of religion is a great index of a good proficient in the wayes of Godlinesse.
a ready hand, an obedient heart, and a willing cheerful soul in all the work of God and in every office of Religion is a great index of a good proficient in the ways of Godliness.
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The heart of a man is like a wounded hand or arme, which if it be so cured that it can onely move one way and cannot turn to all postures and natural uses it is but imperfect,
The heart of a man is like a wounded hand or arm, which if it be so cured that it can only move one Way and cannot turn to all postures and natural uses it is but imperfect,
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and the deficiency in any one duty implyes the guilt of all (said Saint James) and bonum exintegrâ causâ malum exquâlibet particulari, every fault spoils a grace.
and the deficiency in any one duty Implies the guilt of all (said Saint James) and bonum exintegrâ causâ malum exquâlibet particulari, every fault spoils a grace.
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so readily to change imployment from the better to the worse, from the honorable to the poor, from usefull to seemingly unprofitable, is a good Character of a well grown Christian,
so readily to change employment from the better to the Worse, from the honourable to the poor, from useful to seemingly unprofitable, is a good Character of a well grown Christian,
from the work of an Apostle to be confined into a prison, from disputing before Princes to a conversation with Shepherds? can you be willing to all that God is willing,
from the work of an Apostle to be confined into a prison, from disputing before Princes to a Conversation with Shepherd's? can you be willing to all that God is willing,
and suffer all that he chooses as willingly as if you had chosen your own fortune? In the same degree, in which you can conform to God, in the same you have approached towards that perfection whether we must by degrees arrive in our journey towards heaven.
and suffer all that he chooses as willingly as if you had chosen your own fortune? In the same degree, in which you can conform to God, in the same you have approached towards that perfection whither we must by Degrees arrive in our journey towards heaven.
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and when Nero durst not die, yet when his servants told him that the Senators had condemned him to be put to death more Majorum, that is, by scourging like a slave, he was forced into a preternatural confidence,
and when Nero durst not die, yet when his Servants told him that the Senators had condemned him to be put to death more Majorum, that is, by scourging like a slave, he was forced into a preternatural confidence,
but when the grace of God is great and prudent, and masculine, and well grown, it is unalter'd in all changes, save onely that every accident that is new and violent brings him neerer to God,
but when the grace of God is great and prudent, and masculine, and well grown, it is unaltered in all changes, save only that every accident that is new and violent brings him nearer to God,
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11. Lastly, some there are who are firme in all great and foresoen changes and have laid up in the store-houses of the spirit (reason and religion) arguments and discourses enough to defend them against all violencies and stand at watch so much, that they are safe where they can consider, and deliberate;
11. Lastly, Some there Are who Are firm in all great and foresoen changes and have laid up in the storehouses of the Spirit (reason and Religion) Arguments and discourses enough to defend them against all violences and stand At watch so much, that they Are safe where they can Consider, and deliberate;
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few men have cast such fetters upon their lusts and have their passions in so strict confinement, that they may not be over run with a midnight flood or an unlooked for inundation;
few men have cast such fetters upon their Lustiest and have their passion in so strict confinement, that they may not be over run with a midnight flood or an unlooked for inundation;
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and incosideration is the defence and guard of the sin, and makes that his conscience can the more easily swallow it what shall the man do then? unlesse he be strong by his old strengths, by a great grace, by an habitual vertue,
and incosideration is the defence and guard of the since, and makes that his conscience can the more Easily swallow it what shall the man do then? unless he be strong by his old strengths, by a great grace, by an habitual virtue,
but they are signes, as eating and drinking are signes of life, they are signes so as also they are parts of life; and these are parts of our growth in grace,
but they Are Signs, as eating and drinking Are Signs of life, they Are Signs so as also they Are parts of life; and these Are parts of our growth in grace,
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Concerning which I have a caution or two to interpose. 1. The growth of grace is to be estimated as other morall things are, not according to the growth of things naturall:
Concerning which I have a caution or two to interpose. 1. The growth of grace is to be estimated as other moral things Are, not according to the growth of things natural:
Grace does not grow by observation, and a continuall efflux, and a constant proportion; and a man cannot call himself to the account for the growth of every day, or week, or moneth;
Grace does not grow by observation, and a continual efflux, and a constant proportion; and a man cannot call himself to the account for the growth of every day, or Week, or Monn;
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but in the greater portions of our life in which we have had many occasions and instances to exercise and improve our vertues, we may call our selves to account;
but in the greater portions of our life in which we have had many occasions and instances to exercise and improve our Virtues, we may call our selves to account;
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as against every Communion, or great Festivall. 2. Growth in grace is not alwayes to be discerned either in single instances, or in single graces. Not in single instances;
as against every Communion, or great Festival. 2. Growth in grace is not always to be discerned either in single instances, or in single graces. Not in single instances;
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But neither do single graces alwayes affoord a regular and certain judgement in this affair; for some persons at the first, had rather die then be unchast, or perjured:
But neither doe single graces always afford a regular and certain judgement in this affair; for Some Persons At the First, had rather die then be unchaste, or perjured:
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such as are charity and temperance in young men, liberality and religion in aged persons, ingenuity and humility in schollers, justice in merchants and artificers, forgivenesse of injuries in great men, and persons tempted by law-suits;
such as Are charity and temperance in young men, liberality and Religion in aged Persons, ingenuity and humility in Scholars, Justice in merchant's and artificers, forgiveness of injuries in great men, and Persons tempted by lawsuits;
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diligence, and assiduity, there where God hath appointed our work and in our instances, there we must consider concerning our growth in grace, in other things we are but beginners:
diligence, and assiduity, there where God hath appointed our work and in our instances, there we must Consider Concerning our growth in grace, in other things we Are but beginners:
But it is not likely that God will trie us concerning degrees hereafter, in such things of which in this world he was sparing to give us opportunities.
But it is not likely that God will try us Concerning Degrees hereafter, in such things of which in this world he was sparing to give us opportunities.
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3. Be carefull to observe that these rules are not all to be understood negatively, but positively, and affirmatively, that is, that a man may conclude that he is grown in grace if he observes these characters in himself, which I have here discoursed of;
3. Be careful to observe that these rules Are not all to be understood negatively, but positively, and affirmatively, that is, that a man may conclude that he is grown in grace if he observes these characters in himself, which I have Here discoursed of;
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but if their humility fails, (which may easily do under the sunshine of conspicuous and illustrious graces) their vertues and themselves perish in a sad declension.
but if their humility fails, (which may Easily do under the sunshine of conspicuous and illustrious graces) their Virtues and themselves perish in a sad declension.
sometimes they are so uninstructed in the more secret parts of religion, and there are so many illusions and accidentall miseariages, that if we shall conclude negatively in the present Question, we may produce scruples infinite,
sometime they Are so uninstructed in the more secret parts of Religion, and there Are so many illusions and accidental miseariages, that if we shall conclude negatively in the present Question, we may produce scruples infinite,
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not out of envy to the person, but of noble emulation to the excellency; For so Themistocles could not sleep after the great victory at Marathon purchased by Miltiades;
not out of envy to the person, but of noble emulation to the excellency; For so Themistocles could not sleep After the great victory At Marathon purchased by Miltiades;
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and obedience, especially if we adde to this, a constant and ready obedience to all those holy invitations. 6. Offering peace to them that have injured me,
and Obedience, especially if we add to this, a constant and ready Obedience to all those holy invitations. 6. Offering peace to them that have injured me,
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and the abating of the circumstances of honour, or of right, when either justice, or charity, is concerned in it. 7. Love to the brethren. 8. To behold our companions,
and the abating of the Circumstances of honour, or of right, when either Justice, or charity, is concerned in it. 7. Love to the brothers. 8. To behold our Sodales,
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and never happens signally to any, but to old and very eminent persons. 10. But some also adde an excellent habit of body and materiall passions, such as are chast and vertuous dreams,
and never happens signally to any, but to old and very eminent Persons. 10. But Some also add an excellent habit of body and material passion, such as Are chaste and virtuous dreams,
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he that by the fore-going materiall parts and proper significations of a growing grace does not understand his own condition, must be content to work on still super totam materiam, without considerations of Particulars;
he that by the foregoing material parts and proper significations of a growing grace does not understand his own condition, must be content to work on still super Whole Materiam, without considerations of Particulars;
yet if he be not wanting in the down right endeavours of piety, and in hearty purposes, he shall then finde that he is grown in grace when he springs up in the resurrection of the just,
yet if he be not wanting in the down right endeavours of piety, and in hearty Purposes, he shall then find that he is grown in grace when he springs up in the resurrection of the just,
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unlesse our soul also be a subject capable of so many diseases, follies, irregular passions, false principles, accursed habits and degrees of perversnesse, that the very kindes of them are reducible to a method,
unless our soul also be a Subject capable of so many diseases, follies, irregular passion, false principles, accursed habits and Degrees of perverseness, that the very Kinds of them Are reducible to a method,
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There is no state of sin, but if we be persons capable (according to Gods method of healing) of receiving antidotes, we shall finde a sheet of mercy spread over our wounds and nakednesse.
There is no state of since, but if we be Persons capable (according to God's method of healing) of receiving antidotes, we shall find a sheet of mercy spread over our wounds and nakedness.
If our evils be violent, inveterate, gangrened and incorporated into our nature by evil customes, they must be pulled from the flames of hell with censures,
If our evils be violent, inveterate, gangrened and incorporated into our nature by evil customs, they must be pulled from the flames of hell with censures,
lest insensibly we fall into those sins and into those circumstances of person for which Christ never died, which the Holy Ghost never means to cure,
lest insensibly we fallen into those Sins and into those Circumstances of person for which christ never died, which the Holy Ghost never means to cure,
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for there are of this kinde more then commonly men imagine, whilest they amuse their spirits with gaietyes and false principles, till they have run into horrible impieties, from whence they are not willing to withdraw their foot,
for there Are of this kind more then commonly men imagine, whilst they amuse their spirits with gaietyes and false principles, till they have run into horrible impieties, from whence they Are not willing to withdraw their foot,
For while they observe that modesty is sometimes abused by a false name and called clownishnesse, & want of breeding; and contentednesse and temperate living is suppressed to be want of courage and noble thoughts; and severity of life is called imprudent and unsociable; and simplicity and hearty honesty is counted foolish and unpolitick, they are easily tempted to honour prodigality and foolish dissolution of their estates with the title of liberal and noble usages, timorousnesse is called caution, rashnesse is called quicknesse of spirit, covetousnesse, is frugality, amorousnesse is society,
For while they observe that modesty is sometime abused by a false name and called clownishness, & want of breeding; and contentedness and temperate living is suppressed to be want of courage and noble thoughts; and severity of life is called imprudent and unsociable; and simplicity and hearty honesty is counted foolish and unpolitic, they Are Easily tempted to honour prodigality and foolish dissolution of their estates with the title of liberal and noble usages, timorousness is called caution, rashness is called quickness of Spirit, covetousness, is frugality, amorousness is society,
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and gentile; peevishnesse and anger is courage, flattery is humane, and courteous; and under these false vails vertue sli•s away (like truth from under the hand of them that fight for her) and leave vices dressed up with the same imagery,
and gentile; peevishness and anger is courage, flattery is humane, and courteous; and under these false vails virtue sli•s away (like truth from under the hand of them that fight for her) and leave vices dressed up with the same imagery,
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But so men think they sleep freely when their spirits are loaden with a Lethargy and they call a hestick-feaver the vigour of a natural heat, tell nature changes those lesse discerned states into the notorious images of death.
But so men think they sleep freely when their spirits Are loaded with a Lethargy and they call a hestick-feaver the vigour of a natural heat, tell nature changes those less discerned states into the notorious Images of death.
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Men sin without observation because their actions have no restraint of an expresse Commandment, no letter of the law to condemn them by an expresse sentence.
Men sin without observation Because their actions have no restraint of an express Commandment, no Letter of the law to condemn them by an express sentence.
and when to uncover the nakednesse of Noah brought an universal plague upon the posterity of Cham, it was not necessary that the law-giver should say you must not ascend to your fathers bed,
and when to uncover the nakedness of Noah brought an universal plague upon the posterity of Cham, it was not necessary that the lawgiver should say you must not ascend to your Father's Bed,
When the Athenians forbad to transport figs from Athens, there was no need to name the gardens of Alcibiades, much lesse was it necessary to adde that Chabrias should send no plants to Sparta.
When the Athenians forbade to transport figs from Athens, there was no need to name the gardens of Alcibiades, much less was it necessary to add that Chabrias should send no plants to Sparta.
And when Saint Paul had reckoned many works of the flesh he addes [ and such like ] all that have the same unreasonablenesse & carnallity. For thus, poligamy is unlawful;
And when Saint Paul had reckoned many works of the Flesh he adds [ and such like ] all that have the same unreasonableness & carnality. For thus, polygamy is unlawful;
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for if it be not lawful for a Christian to put away his wife and marry another (unlesse for adultery) much lesse may he keep a first and take a second,
for if it be not lawful for a Christian to put away his wife and marry Another (unless for adultery) much less may he keep a First and take a second,
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3. A man is guilty, even when no law names his action, if he does any thing that is a cause or an effect, a part or unhandsome adjunct of a forbidden instance;
3. A man is guilty, even when no law names his actium, if he does any thing that is a cause or an Effect, a part or unhandsome adjunct of a forbidden instance;
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then al immoderate mispending of our time, all long and tedious games, all absurd contrivances how to throw away a precious hour and a day of salvation also, are against God and against religion.
then all immoderate misspending of our time, all long and tedious games, all absurd contrivances how to throw away a precious hour and a day of salvation also, Are against God and against Religion.
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and upon this stock it is that Christian religion forbids jeering, and immoderate laughter and reckon jestings amongst the things that are unseemly. This also would be considered.
and upon this stock it is that Christian Religion forbids jeering, and immoderate laughter and reckon jestings among the things that Are unseemly. This also would be considered.
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4. Besides the expresse laws of our religion, there is an universal line and limit to our passions and designes, which is called the anology of Christianity; that is, the proportion of its sanctity and strictnesse of 〈 ◊ 〉 holy precepts.
4. Beside the express laws of our Religion, there is an universal line and limit to our passion and designs, which is called the Analogy of Christianity; that is, the proportion of its sanctity and strictness of 〈 ◊ 〉 holy Precepts.
This is not forbidden, but does this become you? Is it decent to see a Christian live in plenty and ease and heap up mony and never to partake of Christs passions, there is no law against a Judge, his being a dresser of gardens or a gatherer of Sycamore fruits,
This is not forbidden, but does this become you? Is it decent to see a Christian live in plenty and ease and heap up money and never to partake of Christ passion, there is no law against a Judge, his being a dresser of gardens or a gatherer of Sycamore fruits,
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If I do exact justice to my neighbour and cause him to be punished legally for all the evils he makes me suffer, I have not broken a fragment from the stony tables of the law:
If I do exact Justice to my neighbour and cause him to be punished legally for all the evils he makes me suffer, I have not broken a fragment from the stony tables of the law:
Christ, that quitted all the glories that were essential to him, and that grew up in his nature when he lodged in his Fathers bosom, Christ that suffered all the evils due for the sins of mankinde, himself remaining most innocent, Christ, that promised persecution, injuries and affronts as part of our present portion,
christ, that quit all the Glories that were essential to him, and that grew up in his nature when he lodged in his Father's bosom, christ that suffered all the evils due for the Sins of mankind, himself remaining most innocent, christ, that promised persecution, injuries and affronts as part of our present portion,
and made that the parts of suffering evils should be the matter of three or four Christian graces, of patience of fortitude of long animity and perseverance; he that of eight beatitudes made that five of them should be instanced in the matter of humiliation and suffering temporal inconvenience, that blessed Master was certainly desirous that his Disciples should take their crowns from the crosse, not from the evennesse and felicities of the world;
and made that the parts of suffering evils should be the matter of three or four Christian graces, of patience of fortitude of long animity and perseverance; he that of eight Beatitudes made that five of them should be instanced in the matter of humiliation and suffering temporal inconvenience, that blessed Master was Certainly desirous that his Disciples should take their crowns from the cross, not from the evenness and felicities of the world;
But because these things are not frequently considered, there are very many sins committed against religion, which because the commandment hath not marked men, refuse to mark,
But Because these things Are not frequently considered, there Are very many Sins committed against Religion, which Because the Commandment hath not marked men, refuse to mark,
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when we do what we are strictly bound to, then also we must consider what becomes us, who are disciples of such a Master, who are instructed with such principles, charmed with so severe precepts and invited with the certainty of infinite rewards.
when we do what we Are strictly bound to, then also we must Consider what becomes us, who Are Disciples of such a Master, who Are instructed with such principles, charmed with so severe Precepts and invited with the certainty of infinite rewards.
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and provides for us beyond our needs, and gives us counsels beyond commandments, intends not to be limited out by the just evennesses and stricken measures of the words of a commandment.
and provides for us beyond our needs, and gives us Counsels beyond Commandments, intends not to be limited out by the just evennesses and stricken measures of the words of a Commandment.
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And therefore as the breaking any of the laws of Christianity provoks God to anger, so the prevaricating in the analogy of Christianity stirres him up to jealousie:
And Therefore as the breaking any of the laws of Christianity provokes God to anger, so the prevaricating in the analogy of Christianity stirs him up to jealousy:
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and if we will give God but just what he calls for by expresse mandate, it is just in him to require all of that at our hands without any abatement & then we are sure to miscarry.
and if we will give God but just what he calls for by express mandate, it is just in him to require all of that At our hands without any abatement & then we Are sure to miscarry.
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but I shall onely note this to you that it is but reasonable, we should take accounts of our lives, by the proportions as well as by the expresse rules, of our religion;
but I shall only note this to you that it is but reasonable, we should take accounts of our lives, by the proportions as well as by the express rules, of our Religion;
For that which in the accounts of men is called reputation and publick honesty, is the same which in religion we call analogy and proportion; in both cases there being some things, which are besides the notices of laws,
For that which in the accounts of men is called reputation and public honesty, is the same which in Religion we call analogy and proportion; in both cases there being Some things, which Are beside the notices of laws,
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He is a base person that does any thing against publick honesty and yet no man can be punished if he marries a wife the next day after his first wives funeral:
He is a base person that does any thing against public honesty and yet no man can be punished if he Marries a wife the next day After his First wives funeral:
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and so he that prevaricates the proportions and excellent reasons of Christianity, is a person without zeal, and without love: and unlesse care be taken of him he will quickly be without religion. But yet these I say are a sort of persons which are to be used with gentlenesse, and treated with compassion;
and so he that prevaricates the proportions and excellent Reasons of Christianity, is a person without zeal, and without love: and unless care be taken of him he will quickly be without Religion. But yet these I say Are a sort of Persons which Are to be used with gentleness, and treated with compassion;
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They are to be instructed in all the parts of duty, and invited forward by the consideration of the great rewards which are laid up for all the sons of God, who serve him without constraint, without measures and allaves,
They Are to be instructed in all the parts of duty, and invited forward by the consideration of the great rewards which Are laid up for all the Sons of God, who serve him without constraint, without measures and allaves,
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and to all the extent of their natural and artificial capacities For it is a thing fit for our compassion, to see men fettered in the iron bands of laws and yet to break the golden chains of love but all those instruments which are proper to enkindle the love of God and to turn fear into charity are the proper instances of that compassion which is to be used towards these men.
and to all the extent of their natural and artificial capacities For it is a thing fit for our compassion, to see men fettered in the iron bans of laws and yet to break the golden chains of love but all those Instruments which Are proper to enkindle the love of God and to turn Fear into charity Are the proper instances of that compassion which is to be used towards these men.
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2. The next sort of those who are in the state of sin, and yet to be handled gently and with compassion are those who entertain themselves with the beginnings and little entrances of sin, which as they are to be more pitied because they often come by reason of inadvertancy,
2. The next sort of those who Are in the state of since, and yet to be handled gently and with compassion Are those who entertain themselves with the beginnings and little entrances of since, which as they Are to be more pitied Because they often come by reason of inadvertency,
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or talk words light as the skirt of a summer garment, we laugh and are delighted with the wit and confidence of the boy; and incourage such hopeful beginnings;
or talk words Light as the skirt of a summer garment, we laugh and Are delighted with the wit and confidence of the boy; and encourage such hopeful beginnings;
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and men think themselves safe because they are as yet safe from laws, and the sin does not as yet out cry the healthful noise of Christs loud cryings and intercession with his Father,
and men think themselves safe Because they Are as yet safe from laws, and the since does not as yet out cry the healthful noise of Christ loud cryings and Intercession with his Father,
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& we shal finde that the little undecencies and riflings of our souls, the first openings and disparkings of our vertue differ onely from the state of perdition,
& we shall find that the little Indecencies and riflings of our Souls, the First openings and disparkings of our virtue differ only from the state of perdition,
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He that means to be temperate and avoid the crime and dishonour of being a drunkard must not love to partake of the songs or to bear a part in the foolish scenes of laughter which destract wisdome and fright her from the company;
He that means to be temperate and avoid the crime and dishonour of being a drunkard must not love to partake of the songs or to bear a part in the foolish scenes of laughter which destract Wisdom and fright her from the company;
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And Lavina that was chaster then the elder Sabines, and severer then her Philosophical guardian, was wel instructed in the great lines of honour and cold justice to her husband;
And Lavina that was chaster then the elder Sabines, and severer then her Philosophical guardian, was well instructed in the great lines of honour and cold Justice to her husband;
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but when she gave way to the wanton ointments & looser circumstances of the Baie and bathed often in Avernus, and from thence hurried to the companies and dressings of Lucrinus, she quenched her honour,
but when she gave Way to the wanton ointments & looser Circumstances of the Bay and bathed often in Avernus, and from thence hurried to the companies and dressings of Lucrinus, she quenched her honour,
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For so have I seen the little purles of a spring sweat thorow the bottom of a bank and intenerate the stubborn pavement till it hath made it fit for the impression of a childes foot,
For so have I seen the little Pearls of a spring sweat thorough the bottom of a bank and intenerate the stubborn pavement till it hath made it fit for the impression of a child's foot,
but then the despised drops were grown into an artificial river and an intolerable mischief: so are the first entrances of sin, stop'd with the antidotes of a hearty prayer,
but then the despised drops were grown into an artificial river and an intolerable mischief: so Are the First entrances of since, stopped with the antidotes of a hearty prayer,
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But when such beginnings are neglected and our religion hath not in it so much Philosophy as to think any thing evil as long as we can endure it, they grow up to ulcers and pestilential evils;
But when such beginnings Are neglected and our Religion hath not in it so much Philosophy as to think any thing evil as long as we can endure it, they grow up to ulcers and pestilential evils;
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keep their green wounds from festering and uncleanlinesse and it will heal alone, non procul absunt, they are not far from the kingdom of Heaven, but they are not within its portion;
keep their green wounds from festering and uncleanliness and it will heal alone, non procul absunt, they Are not Far from the Kingdom of Heaven, but they Are not within its portion;
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Miserum est servire sub Dominis parùm felicibus, for suppose the Prince or the Patron be vitious, suppose he calls his servants to bathe their souls in the goblets of intemperance:
Miserum est Serve sub Dominis parùm felicibus, for suppose the Prince or the Patron be vicious, suppose he calls his Servants to bathe their Souls in the goblets of intemperance:
And how many Tenents and Relatives are known to have a servile conscience and to know no affirmation or negation but such as shall serve their Land-lords interest? Alas the poor men live by it,
And how many Tenants and Relatives Are known to have a servile conscience and to know no affirmation or negation but such as shall serve their Landlords Interest? Alas the poor men live by it,
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and we do not live at the rate of a mighty and a victorious grace. Those persons which cause these vitious necessities upon their brethren will lie low in hell;
and we do not live At the rate of a mighty and a victorious grace. Those Persons which cause these vicious necessities upon their brothers will lie low in hell;
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Of the same consideration it is, when ignorant people are Catechized into false doctrine, and know nothing but such principles which weaken the nerves,
Of the same consideration it is, when ignorant people Are Catechized into false Doctrine, and know nothing but such principles which weaken the nerves,
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But when Dionysius sent him two women, slaves, fair, and young, he sent them back and shamed the easinesse of his doctrine by the severity of his manners, he daring to be vertuous when he was alone,
But when Dionysius sent him two women, slaves, fair, and young, he sent them back and shamed the easiness of his Doctrine by the severity of his manners, he daring to be virtuous when he was alone,
Can your master free you from a fever, when you have drunk your self into it? and restore your innocence when you have forsworn your self for his interest? Is the change reasonable? He gives you meat and drink for which you do him service.
Can your master free you from a fever, when you have drunk your self into it? and restore your innocence when you have forsworn your self for his Interest? Is the change reasonable? He gives you meat and drink for which you do him service.
But is not he a Tyrant, and an usurper, an oppressor, and an extortioner, if he will force thee to give thy soul for him? to sell thy soul for old-shoes,
But is not he a Tyrant, and an usurper, an oppressor, and an extortioner, if he will force thee to give thy soul for him? to fell thy soul for old-shoes,
Will he undertake a portion of thy flames? or if that may not be, will it be in the midst of all thy torments, any ease to thy sorrows to remember all the rewards and clothes, all the money,
Will he undertake a portion of thy flames? or if that may not be, will it be in the midst of all thy torments, any ease to thy sorrows to Remember all the rewards and clothes, all the money,
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and civilities, all the cheerfull looks, and familiarity, and fellowship of vices which in your life time made your spirit so gay and easie? It will in the eternall loads of sorrow, adde a duplicate of groans and indignation,
and civilities, all the cheerful looks, and familiarity, and fellowship of vices which in your life time made your Spirit so gay and easy? It will in the Eternal loads of sorrow, add a duplicate of groans and Indignation,
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A friend is turned a flatterer if he does not know, that the limits of friendship extend no further then the pale and inclosures of reason and religion.
A friend is turned a flatterer if he does not know, that the Limits of friendship extend no further then the pale and enclosures of reason and Religion.
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No Master puts it into his covenant that his servant shall be drunk with him, or give in evidence in his Masters cause, according to his Masters scrolls:
No Master puts it into his Covenant that his servant shall be drunk with him, or give in evidence in his Masters cause, according to his Masters scrolls:
I have seen some officers of Warre in passion and zeal of their duty have made no scruple to command a souldier with the dialect of cursing and accents of swearing,
I have seen Some Officers of War in passion and zeal of their duty have made no scruple to command a soldier with the dialect of cursing and accents of swearing,
and pretended they could not else speak words effective enough, and of sufficient authority; and a man may easily be overtaken in the issues of his government;
and pretended they could not Else speak words effective enough, and of sufficient Authority; and a man may Easily be overtaken in the issues of his government;
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while his authority serves it still with passion, if he be not curious in his measures, his passion will also serve it self upon the authority and over rule the Ruler.
while his Authority serves it still with passion, if he be not curious in his measures, his passion will also serve it self upon the Authority and over Rule the Ruler.
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and therefore all pretences and prejudices, all commands and temptations, all opinions and necessities, are but instances of our weaknesse, and arguments of our folly:
and Therefore all pretences and prejudices, all commands and temptations, all opinions and necessities, Are but instances of our weakness, and Arguments of our folly:
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Non ego sum ambitiosus, sed nemo aliter Romae potest vivere, non ego sumptuosus, sed urbs ipsa magnas impensas exigit. Non est meum vitium quod iracundus sum, quod nondum constitui certum vitae genus adolescentia haec facit.
Non ego sum Ambitious, sed nemo aliter Rome potest vivere, non ego sumptuosus, sed Urbs ipsa Magnas impensas exigit. Non est meum Vitium quod Angry sum, quod Nondum constitui certum vitae genus adolescentia haec facit.
and that no such pretence shall keep off the punishment, or the shame from our selves we shall fall into a state which is onely capable of compassion because it is irrecoverable:
and that no such pretence shall keep off the punishment, or the shame from our selves we shall fallen into a state which is only capable of compassion Because it is irrecoverable:
Sermon. XVII. The severall states and degrees of Sinners, WITH The manner how they are to be treated. Part II. 4. THe last sort of them that sin, and yet are to be treated with compassion, is of them that interrupt the course of an honest life with single acts of sin, stepping aside and starting like a broken bowe;
Sermon. XVII. The several states and Degrees of Sinners, WITH The manner how they Are to be treated. Part II 4. THe last sort of them that sin, and yet Are to be treated with compassion, is of them that interrupt the course of an honest life with single acts of since, stepping aside and starting like a broken bow;
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and every narrative concerning David which would end in honour and fair report, is sullied with the remembrances of Bathsheba: and the Holy Ghost hath called him a man after Gods own heart, save in the matter of Uriah;
and every narrative Concerning David which would end in honour and fair report, is sullied with the remembrances of Bathsheba: and the Holy Ghost hath called him a man After God's own heart, save in the matter of Uriah;
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I shall say nothing of the Question, save that the Scripture reckons otherwise, * and in the accounts of Davids life reckon but one great sin, * and in Zachary and Elizabeth gave a testimony of an unblameable conversation;
I shall say nothing of the Question, save that the Scripture reckons otherwise, * and in the accounts of Davids life reckon but one great since, * and in Zachary and Elizabeth gave a testimony of an unblameable Conversation;
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* and Hezekiah did not make his confession when he prayed to God in his sicknesse and said he had walked uprightly before God, * and therefore Saint Paul after his conversion designed and laboured hard,
* and Hezekiah did not make his Confessi when he prayed to God in his sickness and said he had walked uprightly before God, * and Therefore Saint Paul After his conversion designed and laboured hard,
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& therefore certainly with hopes to accomplish it, that he might keep his conscience void of offence both towards God and towards man, * and one of Christs great purposes is to present his whole Church pure and spotlesse to the throne of grace, and* Saint John the Baptist offended none but Herod, * and no pious Christian brought a bill of accusation against the holy Virgin Mother;
& Therefore Certainly with hope's to accomplish it, that he might keep his conscience void of offence both towards God and towards man, * and one of Christ great Purposes is to present his Whole Church pure and spotless to the throne of grace, and* Saint John the Baptist offended none but Herod, * and no pious Christian brought a bill of accusation against the holy Virgae Mother;
* certain it is, that God hath given us precepts of such a holinesse and such a purity, such a meeknesse and such humility as hath no pattern but Christ, no precedent but the purities of God:
* certain it is, that God hath given us Precepts of such a holiness and such a purity, such a meekness and such humility as hath no pattern but christ, no precedent but the Purities of God:
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Every man hath his indiscretions and infirmities, his arrests and sudden incursions, his neighbourhoods and semblances of sin, his little vidences to reason and peevish melancholy, and humorous Phantastick discourses;
Every man hath his indiscretions and infirmities, his arrests and sudden incursions, his neighbourhoods and semblances of since, his little vidences to reason and peevish melancholy, and humorous Fantastic discourses;
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and voluntary and involuntary cousenages, ignorances and inadvertencies, carelesse hours, and unwatchful seasons, but no good man ever commits one act of adultery;
and voluntary and involuntary cozenages, ignorances and Inadvertencies, careless hours, and unwatchful seasons, but no good man ever commits one act of adultery;
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and an usual victory and a triumphant grace, and the longer we are accustomed to piety the more imfrequent will be the little breaches of folly, and a returning sin.
and an usual victory and a triumphant grace, and the longer we Are accustomed to piety the more imfrequent will be the little Breaches of folly, and a returning since.
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but (as all beginnings are) in weaknesse and uncertainty, and we flie out often into huge indiscretions and look back to Sodom and long to return to Egypt;
but (as all beginnings Are) in weakness and uncertainty, and we fly out often into huge indiscretions and look back to Sodom and long to return to Egypt;
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and when the storm is quite over we finde little bublings and unevennesses upon the face of the waters, we often weaken our own purposes by the returns of sin,
and when the storm is quite over we find little bubblings and unevennesses upon the face of the waters, we often weaken our own Purposes by the returns of since,
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When Polemon of Athens by chance coming into the schools of Xenocrates was reformed upon the hearing of that one lecture, some wise men gave this censure of him;
When Polemon of Athens by chance coming into the Schools of Xenocrates was reformed upon the hearing of that one lecture, Some wise men gave this censure of him;
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they make inroads into the enemies countrey, not like enemies to spoil, but like Dinah to be satisfied with the stranger beauties of the land, till their vertues are defloured and they enter into tragedies,
they make inroads into the enemies country, not like enemies to spoil, but like Dinah to be satisfied with the stranger beauty's of the land, till their Virtues Are deflowered and they enter into tragedies,
and when Solomon laid his wisdom at the foot of Pharaohs daughter, and changed his glory for the interest of wanton sleep, he became the discourse of heaven and earth:
and when Solomon laid his Wisdom At the foot of Pharaohs daughter, and changed his glory for the Interest of wanton sleep, he became the discourse of heaven and earth:
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For although, when a man by the grace of God and a long endeavour hath obtained the habit of Christian graces, every single sin does not spoil the habit of vertue,
For although, when a man by the grace of God and a long endeavour hath obtained the habit of Christian graces, every single since does not spoil the habit of virtue,
The habit is onely lessened naturally, but the value of it is wholly taken away: and in this sence is that of Josephus NONLATINALPHABET which Saint James well renders.
The habit is only lessened naturally, but the valve of it is wholly taken away: and in this sense is that of Josephus which Saint James well renders.
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that is, if he prevaricates in any commandment, the transgression of which by the law was capital, shall as certainly die as if he broke the whole law;
that is, if he prevaricates in any Commandment, the Transgression of which by the law was capital, shall as Certainly die as if he broke the Whole law;
and the same is the case of those single actions which the school calls deadly sins, that is, actions of choice in any sin that hath a name, and makes a Kinde & hath a distinct matter. And sins once pardoned return again to al the purposes of mischief.
and the same is the case of those single actions which the school calls deadly Sins, that is, actions of choice in any since that hath a name, and makes a Kind & hath a distinct matter. And Sins once pardoned return again to all the Purposes of mischief.
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When the righteous man turneth from his righteousnesse and commiteth iniquity, all his righteousnesse that he hath done shall not be remembred, in the trespasse that he hath trespassed, and in the sin that he hath sinned, in them shall he die.
When the righteous man turns from his righteousness and Committeth iniquity, all his righteousness that he hath done shall not be remembered, in the trespass that he hath trespassed, and in the since that he hath sinned, in them shall he die.
when with many prayers and groans and innumerable sighs and strong cryings to God with sharp sufferances and a long severity, he hath obtained of God to begin his pardon and restitution,
when with many Prayers and groans and innumerable sighs and strong cryings to God with sharp sufferances and a long severity, he hath obtained of God to begin his pardon and restitution,
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when some of his amazing fears and distracting cares begin to be taken off, when he begins to think, that now it is not certain he shall perish in a sad eternity,
when Some of his amazing fears and distracting Cares begin to be taken off, when he begins to think, that now it is not certain he shall perish in a sad eternity,
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but he hopes to be saved and he considers how excellent a condition that is, he hopes when he dies to go to God, and that he shall never enter into the possession of Devils;
but he hope's to be saved and he considers how excellent a condition that is, he hope's when he die to go to God, and that he shall never enter into the possession of Devils;
that this man should throw all this structure down, and then when he is ready to reap the fruits of his labours, by one indiscreet action, to set fire upon his corn fields,
that this man should throw all this structure down, and then when he is ready to reap the fruits of his labours, by one indiscreet actium, to Set fire upon his corn fields,
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They that are poor (as Plutarch observes) are carelesse of little things, because by saving them, they think no great moments can accrue to their estates,
They that Are poor (as Plutarch observes) Are careless of little things, Because by Saving them, they think no great moments can accrue to their estates,
But they that feele their banks swell, and are within the possibilities of wealth, think it useful if they reserve the smaller minuts of expence, knowing that every thing will adde to their heap;
But they that feel their banks swell, and Are within the possibilities of wealth, think it useful if they reserve the smaller minutes of expense, knowing that every thing will add to their heap;
but then after long sparing, in one night to throw away the wealth of a long purchase, is an imprudence becoming none but such persons who are to be kept under Tutors and Guardians,
but then After long sparing, in one night to throw away the wealth of a long purchase, is an imprudence becoming none but such Persons who Are to be kept under Tutors and Guardians,
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NONLATINALPHABET NONLATINALPHABET. These men sowe much, and gather little, stay long and return empty, and after a long voyage they are dashed in pieces when their vessels are laden with the spoils of provinces.
. These men sow much, and gather little, stay long and return empty, and After a long voyage they Are dashed in Pieces when their vessels Are laden with the spoils of Provinces.
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because such persons, besides the direct sin, adde the circumstance of ingratitude to God, who hath redeemed them from their vain conversation and from death, and from hell,
Because such Persons, beside the Direct since, add the circumstance of ingratitude to God, who hath redeemed them from their vain Conversation and from death, and from hell,
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nothing is baser then that such a person against his reason, against his interest, against his God, against so many obligations, against his custome, against his very habits and acquired inclinations should do an action.
nothing is baser then that such a person against his reason, against his Interest, against his God, against so many obligations, against his custom, against his very habits and acquired inclinations should do an actium.
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2. Let persons tempted to the single instances of sin in the midst of a laudable life, be very careful that they suffer not themselves to be drawn aside by the eminency of great examples.
2. Let Persons tempted to the single instances of since in the midst of a laudable life, be very careful that they suffer not themselves to be drawn aside by the eminency of great Examples.
or stronger then Samson, or have lesse hypocrisy then Saint Peter, or be more temperate then Noah? These great examples bear men of weak discourses and weaker resolutions from the severity of vertues.
or Stronger then samson, or have less hypocrisy then Saint Peter, or be more temperate then Noah? These great Examples bear men of weak discourses and Weaker resolutions from the severity of Virtues.
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But as Diagoras to them that shewed to him the votive garments of those that had escaped shipwrack upon their prayers and vows to Neptune answered, that they kept no account of those that prayed and vowed, and yet were drowned:
But as Diagoras to them that showed to him the votive garments of those that had escaped shipwreck upon their Prayers and vows to Neptune answered, that they kept no account of those that prayed and vowed, and yet were drowned:
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But they consider not concerning those infinite numbers of men, who died in their first fit of sicknesse, who after a fair voyage have thrown themselves over boord,
But they Consider not Concerning those infinite numbers of men, who died in their First fit of sickness, who After a fair voyage have thrown themselves over board,
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and perished in a sudden wildnesse, One said well, Si quid Socrates, aut Aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur licere.
and perished in a sudden wildness, One said well, Si quid Socrates, Or Aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur licere.
For he by a divine and excellent life hath obtained leave or pardon respectively, for what thou must never hope for, till thou hast arrived to the same glories.
For he by a divine and excellent life hath obtained leave or pardon respectively, for what thou must never hope for, till thou hast arrived to the same Glories.
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First be as devout as David, as good a Christian as Saint Peter, and then thou wilt not dare with designe to act that, which they fell into by surprize;
First be as devout as David, as good a Christian as Saint Peter, and then thou wilt not Dare with Design to act that, which they fell into by surprise;
and if thou doest fall as they did, by that time thou hast also repented like them, it may be said concerning thee, that thou dist fall and break thy bones,
and if thou dost fallen as they did, by that time thou hast also repented like them, it may be said Concerning thee, that thou Dist fallen and break thy bones,
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but for a single transient action, to die forever, is an intolerable exchange and the effect of so great a folly, that whosoever falls into and then considers it, it will make him mad and distracted for ever.
but for a single Transient actium, to die forever, is an intolerable exchange and the Effect of so great a folly, that whosoever falls into and then considers it, it will make him mad and distracted for ever.
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or reap the reward of any actions in the returnes of eternity, unlesse he performs to God an intire duty, according to the capacities of a man so taught, and so tempted, and so assisted, such a person must be curious that he be not cozened with the duties and performances of any one relation, 1. Some there are that think all our religion consists in prayers and publick or private offices of devotion,
or reap the reward of any actions in the returns of eternity, unless he performs to God an entire duty, according to the capacities of a man so taught, and so tempted, and so assisted, such a person must be curious that he be not cozened with the duties and performances of any one Relation, 1. some there Are that think all our Religion consists in Prayers and public or private Offices of devotion,
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and not in moral actions or entercourses of justice and temperance, of kindnesse and friendships of sincerity and liberality, of chastity and humility, of repentance and obedience:
and not in moral actions or intercourses of Justice and temperance, of kindness and friendships of sincerity and liberality, of chastity and humility, of Repentance and Obedience:
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or he that fasts thrice in the week be uncharitable once; or he that gives much to the poor, gives also too much liberty to himself, he hath planted a fair garden,
or he that fasts thrice in the Week be uncharitable once; or he that gives much to the poor, gives also too much liberty to himself, he hath planted a fair garden,
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and his guest being something rude hath disordered his paradise, and made it become a wildernesse, 2. Others there are that judge themselves by the censures that Kings and Princes give concerning them,
and his guest being something rude hath disordered his paradise, and made it become a Wilderness, 2. Others there Are that judge themselves by the censures that Kings and Princes give Concerning them,
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Trust not their censures concerning thee, but to thy own opinion of thy self, whom thou knowest in thy retirements and natural peevishnesse and unhandsome inclinations,
Trust not their censures Concerning thee, but to thy own opinion of thy self, whom thou Knowest in thy retirements and natural peevishness and unhandsome inclinations,
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and such men are like prophets in their own countreys, not honoured at home and can never be honoured by God, who will not endure that many vertues should excuse a few vices,
and such men Are like Prophets in their own Countries', not honoured At home and can never be honoured by God, who will not endure that many Virtues should excuse a few vices,
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4. He that hath past many stages of a good life to prevent his being tempted to a single sin must be very careful that he never entertain his spirit with the remembrances of his past sin,
4. He that hath passed many stages of a good life to prevent his being tempted to a single since must be very careful that he never entertain his Spirit with the remembrances of his past since,
So when a Libian Tiger drawn from his wilder forragings is shut up and taught to eat civil meat and suffer the authority of a man, he sits down tamely in his prison and payes to his keeper fear and reverence for his meat:
So when a Libyan Tiger drawn from his wilder forragings is shut up and taught to eat civil meat and suffer the Authority of a man, he sits down tamely in his prison and pays to his keeper Fear and Reverence for his meat:
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Admonitae tument gustato sanguine fauces, Feruet & à trepido vix abstinet ira Magistro. He scarce abstains from eating those hands that brought him discipline and food:
Admonished tument gustato sanguine fauces, Bring forth & à trepido vix abstinet ira Magister. He scarce abstains from eating those hands that brought him discipline and food:
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but if he diverts from his path, and snatches handfuls from the wanton vineyards, and remembers the lasciviousnesse of his unwholesome food that pleased his childish palate,
but if he diverts from his path, and snatches handfuls from the wanton vineyards, and remembers the lasciviousness of his unwholesome food that pleased his childish palate,
we shall by the grace of God, either not need, or else easily perceive the effects and blessings of that compassion which God reserves in the secrets of his mercy,
we shall by the grace of God, either not need, or Else Easily perceive the effects and blessings of that compassion which God reserves in the secrets of his mercy,
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For although all sins are against Gods Commandements, directly, or by certain consequents, by line, or by analogy, yet they are not all of the same tincture and mortality.
For although all Sins Are against God's commandments, directly, or by certain consequents, by line, or by analogy, yet they Are not all of the same tincture and mortality.
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He that robs a garden of Coleworts, and carries away an armfull of Spinage, does not deserve hell as he that steals the Chalice from the Church, or betrayes a Prince;
He that robs a garden of Coleworts, and carries away an armful of Spinage, does not deserve hell as he that steals the Chalice from the Church, or betrays a Prince;
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or the dissimulation of S. Peter; and therefore God does treat these persons severally: Some of these are restrained with a fit of sicknesse, some with a great losse;
or the dissimulation of S. Peter; and Therefore God does Treat these Persons severally: some of these Are restrained with a fit of sickness, Some with a great loss;
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we must remember that by Christs law some are to be admonished privately, some to be shamed and corrected publikely, and beyond these, there is an abscission, or a cutting off from the communion of faithfull people, A delivering over to Sathan.
we must Remember that by Christ law Some Are to be admonished privately, Some to be shamed and corrected publicly, and beyond these, there is an abscission, or a cutting off from the communion of faithful people, A delivering over to Sathan.
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But because this also is a designe of mercy, acted with an instance of discipline, it is a punishment of the flesh, that the soul may be saved in the day of the Lord, it means the same with the usuall reading,
But Because this also is a Design of mercy, acted with an instance of discipline, it is a punishment of the Flesh, that the soul may be saved in the day of the Lord, it means the same with the usual reading,
There are also some single acts of so great a malice that they must suppose a man habitually sinfull before he could arrive at that height of wickednesse.
There Are also Some single acts of so great a malice that they must suppose a man habitually sinful before he could arrive At that height of wickedness.
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and although such actions may have in them the malice and the mischief, the disorder and the wrong, the principle and the permanent effect, of a habit and a long course of sin,
and although such actions may have in them the malice and the mischief, the disorder and the wrong, the principle and the permanent Effect, of a habit and a long course of since,
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yet because they never or very seldom go alone, but after the praedisposition of other huishering crimes, we shall not amisse comprise them under the name of habituall sins.
yet Because they never or very seldom go alone, but After the praedisposition of other huishering crimes, we shall not amiss comprise them under the name of habitual Sins.
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but that little hope that is remanent hath its degree according to the infancy or the growth of the habit. 1. For all sins lesse then habitual, it is certain, a pardon is ready to penitent persons:
but that little hope that is remanent hath its degree according to the infancy or the growth of the habit. 1. For all Sins less then habitual, it is certain, a pardon is ready to penitent Persons:
for no man sins against his will directly, but when his understanding is abused by an inevitable, or an intolerable weaknesse, our wills follow their blind guide,
for no man Sins against his will directly, but when his understanding is abused by an inevitable, or an intolerable weakness, our wills follow their blind guide,
as he gives us our bread, that is, every day. For in many things we offend all, said Saint James, that is, in many smaller matters, in matters of surprize, or inevitable infirmity:
as he gives us our bred, that is, every day. For in many things we offend all, said Saint James, that is, in many smaller matters, in matters of surprise, or inevitable infirmity:
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And therefore Posidices said, that Saint Austin was used to say, That he would not have even good and holy Priests go from this world without the susception of equall and worthy penances:
And Therefore Posidices said, that Saint Austin was used to say, That he would not have even good and holy Priests go from this world without the susception of equal and worthy penances:
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and the degrees of malice being uncertain, the salvation of that man is to be wrought with infinite fear and trembling. It was the case of Simon Magus, Repent and ask pardon for thy sin, if peradventure the thought of thy heart may be forgiven thee. If peradventure;
and the Degrees of malice being uncertain, the salvation of that man is to be wrought with infinite Fear and trembling. It was the case of Simon Magus, repent and ask pardon for thy since, if Peradventure the Thought of thy heart may be forgiven thee. If Peradventure;
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And therefore although these sins are not necessariò mortifera, that is, unpardonable, yet by consequence they become deadly, because our life may be cut off before we have finished or performed those necessary parts of repentance, which are the severe and yet the onely condition of getting pardon.
And Therefore although these Sins Are not necessariò Deadly, that is, unpardonable, yet by consequence they become deadly, Because our life may be Cut off before we have finished or performed those necessary parts of Repentance, which Are the severe and yet the only condition of getting pardon.
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For so the Pannonian Bears, when they have clasped a dart in the region of their Liver, wheel themselves upon the wound and with anger and malicious revenge strike the deadly barbe deeper,
For so the Pannonian Bears, when they have clasped a dart in the region of their Liver, wheel themselves upon the wound and with anger and malicious revenge strike the deadly barbe Deeper,
Bion seeing a Prince weep and tearing his hair for sorrow, asked if baldnesse would cure his grief? such pompous sorrows may bee good indices, but no perfect instruments of restitution.
Bion seeing a Prince weep and tearing his hair for sorrow, asked if baldness would cure his grief? such pompous sorrows may be good indices, but no perfect Instruments of restitution.
Saint James plainly declares the possibilities of pardon to great sins, in the cases of contention, adultery, lust, and envy, which are the four great indecencies that are most contrary to Christianity;
Saint James plainly declares the possibilities of pardon to great Sins, in the cases of contention, adultery, lust, and envy, which Are the four great indecencies that Are most contrary to Christianity;
and in the 5. Chap. he implies also a possibility of pardon to an habitual sinner, whom he calls, NONLATINALPHABET, one that erres from the truth, that is, from the life of a Christian, the life of the Spirit of truth and he addes, that such a person may be reduced and so be pardoned, though he have sinned long;
and in the 5. Chap. he Implies also a possibility of pardon to an habitual sinner, whom he calls,, one that erres from the truth, that is, from the life of a Christian, the life of the Spirit of truth and he adds, that such a person may be reduced and so be pardoned, though he have sinned long;
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and sharp penitentiall sorrows, and afflictions, resisting the Devil, returning to God, weeping and mourning, confessions and prayers, as you may read at large in the 4. and 5. Chapters;
and sharp penitential sorrows, and afflictions, resisting the devil, returning to God, weeping and mourning, confessions and Prayers, as you may read At large in the 4. and 5. Chapters;
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and there it is, that you shall finde it a duty, that such persons should be afflicted, and should confesse to their brethren; and these are harder conditions then God requires in the formet cases;
and there it is, that you shall find it a duty, that such Persons should be afflicted, and should confess to their brothers; and these Are harder conditions then God requires in the formet cases;
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I have now done with my Text, and should adde no more but that the nature of these sins is such that they may increase in their weight, and duration, and malice, and then they increase in mischief, and fatality, and so go beyond the Text. Cicero said well, Ipsa consuetudo assentiendi periculosa esse videtur & lubrica. l. 4. Acad. Qu. The very custome of consenting in the matters of civility is dangerous and slippery,
I have now done with my Text, and should add no more but that the nature of these Sins is such that they may increase in their weight, and duration, and malice, and then they increase in mischief, and fatality, and so go beyond the Text. Cicero said well, Ipsa consuetudo assentiendi Perilous esse videtur & Lubrica. l. 4. Acad Qu. The very custom of consenting in the matters of civility is dangerous and slippery,
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There are some single actions of sin of so great a malice, that in their own nature they are beyond the limit of Gospel pardon: they are not such things for the pardon of which God entered into covenant;
There Are Some single actions of since of so great a malice, that in their own nature they Are beyond the limit of Gospel pardon: they Are not such things for the pardon of which God entered into Covenant;
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for that also is a perfect destruction of the whole religion, because it refused to submit to those hands upon which God had placed all the religion, and all the government.
for that also is a perfect destruction of the Whole Religion, Because it refused to submit to those hands upon which God had placed all the Religion, and all the government.
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and in general, and by a certain parity of reason, whatsoever does destroy charity or the good life of a Christian with the same general venom and deletery as Apostacy destroyes faith; and he that is a Renegado from charity, is as unpardonable as he that returns to solemn Atheisme or infidelity: for all that, is directly the sin against the holy Ghost, that is a throwing that away wherby onely we can be Christians, wherby onely we can hope to be saved;
and in general, and by a certain parity of reason, whatsoever does destroy charity or the good life of a Christian with the same general venom and deletery as Apostasy Destroys faith; and he that is a Renegado from charity, is as unpardonable as he that returns to solemn Atheism or infidelity: for all that, is directly the since against the holy Ghost, that is a throwing that away whereby only we can be Christians, whereby only we can hope to be saved;
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and accordingly as any man hath a degree of love, so he hath lodged in his soul a spark which unless it be speedily & effectively quenched will break forth into unquenchable fire.
and accordingly as any man hath a degree of love, so he hath lodged in his soul a spark which unless it be speedily & effectively quenched will break forth into unquenchable fire.
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and so triumphed over his own justice, the excellent wisdom of God resolved to do it in wayes contradictory to the appetites and designes of man, that it also might triumph over our weaknesses and imperfect conceptions.
and so triumphed over his own Justice, the excellent Wisdom of God resolved to do it in ways contradictory to the appetites and designs of man, that it also might triumph over our Weaknesses and imperfect conceptions.
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hath also preached a new Philosophy, hath cancelled all the old principles, reduced the appetites of sence to the discourses of reason and heightned reason to the sublimities of the spirit, teaching us abstractions,
hath also preached a new Philosophy, hath canceled all the old principles, reduced the appetites of sense to the discourses of reason and heightened reason to the sublimities of the Spirit, teaching us abstractions,
and the comparison hath terms of a vast difference, heaven and hell, eternity and a moment, vanity and real felicity, life and death eternal, all that can be hoped for,
and the comparison hath terms of a vast difference, heaven and hell, eternity and a moment, vanity and real felicity, life and death Eternal, all that can be hoped for,
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and when our souls were forfeit to him, nothing lesse then the life and passion of God and man could pay the price (Isay) to God, who yet was not concerned in the losse save onely that such was his goodnesse, that it pitied him to see his creature lost.
and when our Souls were forfeit to him, nothing less then the life and passion of God and man could pay the price (Saiah) to God, who yet was not concerned in the loss save only that such was his Goodness, that it pitied him to see his creature lost.
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For the qustion is NONLATINALPHABET and hath a potential signification, and means NONLATINALPHABET that is suppose a man ready to die condemned to the sentence of a horrid death, heightned with all the circumstances of trembling and amazement, what would he give to save his life? eye for eye, tooth for tooth,
For the question is and hath a potential signification, and means that is suppose a man ready to die condemned to the sentence of a horrid death, heightened with all the Circumstances of trembling and amazement, what would he give to save his life? eye for eye, tooth for tooth,
which proverb being usually meant concerning a temporal death, and was intended, to represent, the sadnesses of a condemned person, our blessed Saviour fits to his own purpose,
which proverb being usually meant Concerning a temporal death, and was intended, to represent, the sadnesses of a condemned person, our blessed Saviour fits to his own purpose,
and translates to the signification of death eternal, which he first revealed clearly to the world and because no interest of the world can make a man recompence for his life,
and translates to the signification of death Eternal, which he First revealed clearly to the world and Because no Interest of the world can make a man recompense for his life,
because to lose that, makes him incapable of enjoying the exchange (and he were a strange fool who having no designe upon immortality or vertue, should be willing to be hanged for a thousand pound per annum) this argument increases infinitely in the purpose of our Blessed Saviour;
Because to loose that, makes him incapable of enjoying the exchange (and he were a strange fool who having no Design upon immortality or virtue, should be willing to be hanged for a thousand pound per annum) this argument increases infinitely in the purpose of our Blessed Saviour;
and to gain the world, and to lose our souls in the Christian sence is infinitely more madnesse and a worse exchange then when our souls, signifie nothing but a temporal life;
and to gain the world, and to loose our Souls in the Christian sense is infinitely more madness and a Worse exchange then when our Souls, signify nothing but a temporal life;
and because possibly the indefinite hopes of Elysium or an honorable name, might tempt some hardy persons to leave this world hoping for a better condition even among the heathens;
and Because possibly the indefinite hope's of Elysium or an honourable name, might tempt Some hardy Persons to leave this world hoping for a better condition even among the Heathens;
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Here then first we will consider the propositions of the exchange the world and a mans soul, by way of supposition, supposing all that is propounded were obtained;
Here then First we will Consider the propositions of the exchange the world and a men soul, by Way of supposition, supposing all that is propounded were obtained;
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a thing that is impossible to be enjoyed, because its fruits and usages are transmitted to us, by parts and by succession; (He that hath all the world, (if we can suppose such a man) cannot have a dish of fresh summer fruits in the midst of winter, not so much as a green fig:
a thing that is impossible to be enjoyed, Because its fruits and usages Are transmitted to us, by parts and by succession; (He that hath all the world, (if we can suppose such a man) cannot have a dish of fresh summer fruits in the midst of winter, not so much as a green fig:
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and very much of its possessions is so hid, so fugacious and of so uncertain purchase, that it is like the riches of the sea to the Lord of the shore, all the fish and wealth within all its hollownesses are his,
and very much of its possessions is so hid, so fugacious and of so uncertain purchase, that it is like the riches of the sea to the Lord of the shore, all the Fish and wealth within all its hollownesses Are his,
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2. I consider that he that is the greatest possessor in the world enjoyes its best and most noble parts and those which are of most excellent perfection but in common with the inferiour persons,
2. I Consider that he that is the greatest possessor in the world enjoys its best and most noble parts and those which Are of most excellent perfection but in Common with the inferior Persons,
Can the greatest Prince inclose the Sun, and set one little star in his cabinet for his own use? or secure to himself the gentle and benigne influence of any one constellation? Are not his subjects fields bedewed with the same showers that water his gardens of pleasure?
Can the greatest Prince enclose the Sun, and Set one little star in his cabinet for his own use? or secure to himself the gentle and benign influence of any one constellation? are not his subject's fields bedewed with the same showers that water his gardens of pleasure?
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For suppose his garments splendid and shining like the robe of a cherub or the clothing of the fields, all that he that wears them enjoyes, is that they keep him warm, and clean and modest;
For suppose his garments splendid and shining like the robe of a cherub or the clothing of the fields, all that he that wears them enjoys, is that they keep him warm, and clean and modest;
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and he is like a fair bird, or the meretricious painting of a wanton woman made wholly to be looked on, that is to be enjoyed by every one but himself;
and he is like a fair bird, or the meretricious painting of a wanton woman made wholly to be looked on, that is to be enjoyed by every one but himself;
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3. Suppose a man Lord of all the world, (for still we are but in supposition) yet since every thing is received, not according to its own greatnesse and worth,
3. Suppose a man Lord of all the world, (for still we Are but in supposition) yet since every thing is received, not according to its own greatness and worth,
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If a man should present to a childe a ship laden with Persian carpets, and the ingredients of the rich scarlet, all these being either disproportionate to the appetite or to the understanding, could adde nothing of content and might declare the freenesse of the presenter,
If a man should present to a child a ship laden with Persian carpets, and the ingredients of the rich scarlet, all these being either disproportionate to the appetite or to the understanding, could add nothing of content and might declare the freeness of the presenter,
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and infinite riches that can give him changes of raiment every day, and a full table, do but give him a clean trencher every bit he eats, it signifies no more but wantonnesse,
and infinite riches that can give him changes of raiment every day, and a full table, do but give him a clean trencher every bit he eats, it signifies no more but wantonness,
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or to look upon the heap of gold packt up in a little room or to dote upon a cabinet of Jewels better then which there is no man that sees at all but sees every day;
or to look upon the heap of gold packed up in a little room or to dote upon a cabinet of Jewels better then which there is no man that sees At all but sees every day;
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because he wants understanding and the power to make reflex acts upon his perception, it will follow, that understanding and knowledge is the greatest instrument of pleasure,
Because he Wants understanding and the power to make reflex acts upon his perception, it will follow, that understanding and knowledge is the greatest Instrument of pleasure,
and ends of things, yet they that do so, understand also the vanity and the unsatisfyingnesse of the things of this world so that the relish which could not be great,
and ends of things, yet they that do so, understand also the vanity and the unsatisfyingnesse of the things of this world so that the relish which could not be great,
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4. The greatest vanity of this world is remarkable in this, that all its joyes summed up together are not big enough to counterpoise the evil of one sharp disease, or to allay a sorrow.
4. The greatest vanity of this world is remarkable in this, that all its Joys summed up together Are not big enough to counterpoise the evil of one sharp disease, or to allay a sorrow.
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For imagine a man great in his dominion as Cyrus, rich as Solomon, victorious as David, beloved like Titus, learned as Trismegist, powerful as all the Roman greatnesse, all this,
For imagine a man great in his dominion as Cyrus, rich as Solomon, victorious as David, Beloved like Titus, learned as Trismegistus, powerful as all the Roman greatness, all this,
and therefore to part with this whose excellency is so great, for the world that is of so inconsiderable a worth as not to have in it recompence enough,
and Therefore to part with this whose excellency is so great, for the world that is of so inconsiderable a worth as not to have in it recompense enough,
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and the encrease of their estate disappeared, and expired like Camphire at their arrest, by those several sharp diseases, which covered their head with Cypresse and hid their crowns in an inglorious grave.
and the increase of their estate disappeared, and expired like Camphire At their arrest, by those several sharp diseases, which covered their head with Cypress and hid their crowns in an inglorious grave.
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For he can look upon that without loathing, but not so upon the most delicious fare that ever made famous the Roman luxury. Perfumes make his head ake;
For he can look upon that without loathing, but not so upon the most delicious fare that ever made famous the Roman luxury. Perfumes make his head ache;
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and what pleasure is in all those possessions, that cannot make his pillow easie, nor tame the rebellion of a tumultuous humour, not restore the use of a withered hand, or straighten a crooked finger:
and what pleasure is in all those possessions, that cannot make his pillow easy, nor tame the rebellion of a tumultuous humour, not restore the use of a withered hand, or straighten a crooked finger:
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It cannot make his children dutiful or wise & though the world admired at the greatness of Philip the second's fortune in the accession of Portugal and the East Indies to his principalities,
It cannot make his children dutiful or wise & though the world admired At the greatness of Philip the second's fortune in the accession of Portugal and the East Indies to his principalities,
yet this could not allay the infelicitie of his family, and the unhandsomenesse of his condition in having a proud and indiscreet and a vitious young prince likely to inherit all his greatnesse.
yet this could not allay the infelicity of his family, and the unhandsomeness of his condition in having a proud and indiscreet and a vicious young Prince likely to inherit all his greatness.
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yet there is in all conditions of the world, such wearinesse and tediousnesse of the spirits, that a man is evermore pleased with hopes of going off for the present,
yet there is in all conditions of the world, such weariness and tediousness of the spirits, that a man is evermore pleased with hope's of going off for the present,
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then in dwelling upon that condition which it may be others admire, and think beauteous, but none knoweth the smart of it, but he that drank off the little pleasure,
then in Dwelling upon that condition which it may be Others admire, and think beauteous, but none Knoweth the smart of it, but he that drank off the little pleasure,
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For if he be subject to another, how can he be Lord of the whole world? But if he be a King, it is certain, that his cares are greater then any mans, his fears are bigger, his evils mountainous, the accidents that discompose him are more frequent, and sometimes intolerable:
For if he be Subject to Another, how can he be Lord of the Whole world? But if he be a King, it is certain, that his Cares Are greater then any men, his fears Are bigger, his evils mountainous, the accidents that discompose him Are more frequent, and sometime intolerable:
and so makes his meat delicate; (and then it cannot be ill fare, let it be what it will) but also his provision is such, that every little addition is a direct feast to him,
and so makes his meat delicate; (and then it cannot be ill fare, let it be what it will) but also his provision is such, that every little addition is a Direct feast to him,
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while the great owner of the world giving to himself the utmost of his desires, hath nothing left beyond his ordinary, to become the entertainment of his festival dayes,
while the great owner of the world giving to himself the utmost of his Desires, hath nothing left beyond his ordinary, to become the entertainment of his festival days,
and his is no better to whom a perpetual full table not recreated with fasting, not made pleasant with intervening scarcity ministers no more good then a heap of gold does, that is, he hath no benefit of it, save the beholding of it with his eyes.
and his is no better to whom a perpetual full table not recreated with fasting, not made pleasant with intervening scarcity Ministers no more good then a heap of gold does, that is, he hath no benefit of it, save the beholding of it with his eyes.
For so I have heard of persons whom the river hath swept away, together with the Turf they pressed when they stooped to drown their pride rather then their thirst.
For so I have herd of Persons whom the river hath swept away, together with the Turf they pressed when they stooped to drown their pride rather then their thirst.
then to look upon the new emergencies, and troubles, and discontents among his friends, about parting the spoil, the envies, the jealousies, the slanders, the underminings,
then to look upon the new emergencies, and Troubles, and discontents among his Friends, about parting the spoil, the envies, the jealousies, the slanders, the underminings,
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and troubles past, and expectations of worse, infinitely worse he must acknowledge himself convinced, that to gain all this world is a fortune not worth the labour and the dangers, the fears,
and Troubles past, and Expectations of Worse, infinitely Worse he must acknowledge himself convinced, that to gain all this world is a fortune not worth the labour and the dangers, the fears,
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and these that hold the fees in subordinate right, transmit it also to their Tenants, and beneficiaries, and dependants to publike uses, to charity, and hospitality;
and these that hold the fees in subordinate right, transmit it also to their Tenants, and beneficiaries, and dependants to public uses, to charity, and hospitality;
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save onely that God whose stewards we all are, will call such owners (as they are pleased to call themselves) to strict accounts for their disbursments.
save only that God whose Stewards we all Are, will call such owners (as they Are pleased to call themselves) to strict accounts for their disbursements.
And the NONLATINALPHABET, or the whole world began to have an appropriate sence, and was rather put to the Romane Greatnesse as an honourable Appellative then did signifie that they were lords of the world, who never went beyond Persia, Egypt, nor Britain.
And the, or the Whole world began to have an Appropriate sense, and was rather put to the Roman Greatness as an honourable Appellative then did signify that they were Lords of the world, who never went beyond Persiam, Egypt, nor Britain.
But why do I talk of great things in this Question of the exchange of the soul for the world? Because it is a reall bargain, which many men (too many God knows) do make, we must consider it as applicable to practice.
But why do I talk of great things in this Question of the exchange of the soul for the world? Because it is a real bargain, which many men (too many God knows) do make, we must Consider it as applicable to practice.
How few men are Princes, and of those that are not born so, how seldom instances are found in story, of persons that by their industry became so? But we must come far lower yet. Thousands there are that damne themselves,
How few men Are Princes, and of those that Are not born so, how seldom instances Are found in story, of Persons that by their industry became so? But we must come Far lower yet. Thousands there Are that damn themselves,
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Nay how many men hazard their salvation for an acre of ground, for twenty pound, to please a master, to get a smile and a kinde usage from a Superiour? These men get but little,
Nay how many men hazard their salvation for an acre of ground, for twenty pound, to please a master, to get a smile and a kind usage from a Superior? These men get but little,
He that gains the purchase and spoil of a kingdom hath got that which to all that are placed in heaven or to a man, that were seated in the paths of the Sun seem but like a spot in an eye,
He that gains the purchase and spoil of a Kingdom hath god that which to all that Are placed in heaven or to a man, that were seated in the paths of the Sun seem but like a spot in an eye,
But he whose purchase is but his neighbours field, or a few unjust acres, hath got that which is inconsiderable, below the notice and description of the Map;
But he whose purchase is but his neighbours field, or a few unjust acres, hath god that which is inconsiderable, below the notice and description of the Map;
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for by such Hieroglyphicall representments, Socrates chid the vanity of a proud Athenian. 3. Although these premises may suffice to shew that the supposed purchase is but vain,
for by such Hieroglyphical representments, Socrates Child the vanity of a proud Athenian. 3. Although these premises may suffice to show that the supposed purchase is but vain,
and the capacities are stretched, and they want more then they did at first. For who wants most, he that wants five pound, or he that wants five thousand:
and the capacities Are stretched, and they want more then they did At First. For who Wants most, he that Wants five pound, or he that Wants five thousand:
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If the greatnesse of the worlds possessions produce such fruits, vexation, and care, and want, the ambitious requiring of great estates, is but like the selling of a fountain, to buy a fever, a parting with content, to buy necessity,
If the greatness of the world's possessions produce such fruits, vexation, and care, and want, the ambitious requiring of great estates, is but like the selling of a fountain, to buy a fever, a parting with content, to buy necessity,
4. He that enjoyes a great portion of this world hath most commonly the allay of some great crosse, which although sometimes God designes in mercy, to wean his affections from the world,
4. He that enjoys a great portion of this world hath most commonly the allay of Some great cross, which although sometime God designs in mercy, to wean his affections from the world,
and the regions of felicity, yet they were an inseparable appendant and condition of humanity. Solomon observed the vanity of some persons, that heaped up great riches for their heits,
and the regions of felicity, yet they were an inseparable appendant and condition of humanity. Solomon observed the vanity of Some Persons, that heaped up great riches for their heits,
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and yet knew not whether a wise man or a fool should possesse them, this is a great evil under the Sun. And if we observe the great crosses many times God permits in great families,
and yet knew not whither a wise man or a fool should possess them, this is a great evil under the Sun. And if we observe the great Crosses many times God permits in great families,
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and ceremony, and designe, but empty of those sweet caresses, and naturall hearty complications, and endearments, usuall in meaner and innocent persons, the perpetuall sicknesse, fulnesse of diet, fear of dying, the abuse of flatterers, the trouble and noise of company;
and ceremony, and Design, but empty of those sweet Caresses, and natural hearty complications, and endearments, usual in meaner and innocent Persons, the perpetual sickness, fullness of diet, Fear of dying, the abuse of Flatterers, the trouble and noise of company;
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the tedious officiousnesse, of impertinent and ceremonious visits, the declension of estate, the sadnesse of spirit, the notoriousnesse of those dishonours which the meannesse of lower persons conceals,
the tedious officiousness, of impertinent and ceremonious visits, the declension of estate, the sadness of Spirit, the notoriousness of those dishonours which the meanness of lower Persons conceals,
5. And lastly, his soul so gets nothing that wins all this world, if he loses his soul, that it is ten to one but he that gets the one, therefore shall lose the other;
5. And lastly, his soul so gets nothing that wins all this world, if he loses his soul, that it is ten to one but he that gets the one, Therefore shall loose the other;
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and let him manage it as indiscreetly, let the whole designe be unjust, let it be acted with all the malice and impotency in the world, he shall have enough to tell him that he proceeds wisely enough, to be servants of his interest,
and let him manage it as indiscreetly, let the Whole Design be unjust, let it be acted with all the malice and impotency in the world, he shall have enough to tell him that he proceeds wisely enough, to be Servants of his Interest,
But which of all his relatives shall dare to tell him of his indiscretion, of his rage and of his folly? he had need be a bold man and a severe person, that shall tell him of his danger;
But which of all his relatives shall Dare to tell him of his indiscretion, of his rage and of his folly? he had need be a bold man and a severe person, that shall tell him of his danger;
I omit to speak of the habitual intemperance, which is too commonly annexed to Festival and delicious tables, where there is no other measure or restraint upon the appetite,
I omit to speak of the habitual intemperance, which is too commonly annexed to Festival and delicious tables, where there is no other measure or restraint upon the appetite,
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who then shall check his voracity or calm his revenge or allay his pride or mortify his lust or humble his spirit? it is like as when a lustful young and tempted person lives perpetually with his amorous and delicious mistris,
who then shall check his voracity or Cam his revenge or allay his pride or mortify his lust or humble his Spirit? it is like as when a lustful young and tempted person lives perpetually with his Amoros and delicious mistress,
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if he scapes burning, that is inflamed from within and set on fire from without it is a greater miracle then the escaping from the flames of the furnace, by the three children of the captivity.
if he escapes burning, that is inflamed from within and Set on fire from without it is a greater miracle then the escaping from the flames of the furnace, by the three children of the captivity.
and that it is possible for a young man to be tyed upon a bed of flowers and fastned by the arms and band of a curtesan and tempted wantonly and yet to escape the danger and the crime,
and that it is possible for a young man to be tied upon a Bed of flowers and fastened by the arms and band of a courtesan and tempted wantonly and yet to escape the danger and the crime,
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and to triumph gloriously: (for so Saint Hierome reports of a son of the king of Nicomedia) and riches and a free fortune are designed by God to be a mercy and an opportunity of doing noble things,
and to triumph gloriously: (for so Saint Jerome reports of a son of the King of Nicomedia) and riches and a free fortune Are designed by God to be a mercy and an opportunity of doing noble things,
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Adde to this last, that most men get so little of the world that it is all together of a trifling and inconsiderable interest, that they who have the most of this world, have the most of that but in title and in supreme rights,
Add to this last, that most men get so little of the world that it is all together of a trifling and inconsiderable Interest, that they who have the most of this world, have the most of that but in title and in supreme rights,
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He that observes all this, and much more he may observe, will see that he that gains the whole world hath made no such great bargain of it although he had it for nothing,
He that observes all this, and much more he may observe, will see that he that gains the Whole world hath made no such great bargain of it although he had it for nothing,
but how great a folly is it to buy so great a trouble, so great a vanity, with the losse of our pretious soules remains to be considered in the folowing parts of the text.
but how great a folly is it to buy so great a trouble, so great a vanity, with the loss of our precious Souls remains to be considered in the following parts of the text.
And therefore when the soul is at stake, not for its temporal, but for its eternal interest, it is not good to be hasty in determining, without taking just measures of the exchange.
And Therefore when the soul is At stake, not for its temporal, but for its Eternal Interest, it is not good to be hasty in determining, without taking just measures of the exchange.
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Solomon had the good things of the world actually in possession, and he tried the touch-stone of prudence and natural value and found them allayed with vanitie and imperfection,
Solomon had the good things of the world actually in possession, and he tried the touchstone of prudence and natural valve and found them allayed with vanity and imperfection,
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and wee that see them wayed in the ballance of the sanctuary, and tryed by the touch-stone of the spirit, finde them not onely light and unprofitable but pungent and dolorous,
and we that see them weighed in the balance of the sanctuary, and tried by the touchstone of the Spirit, find them not only Light and unprofitable but pungent and dolorous,
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but now we are to consider what it is that men part with, and lose when with passion and impotency they get the world and that will present the bargain to be a huge infelicity.
but now we Are to Consider what it is that men part with, and loose when with passion and impotency they get the world and that will present the bargain to be a huge infelicity.
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or a miserable preson, he loses his soul in the exchange, for the soul of a man, all the world cannot be a just price, a man may lose it or throw it away,
or a miserable preson, he loses his soul in the exchange, for the soul of a man, all the world cannot be a just price, a man may loose it or throw it away,
but he can never make good exchange, when he parts with this Jewel, and therefore our blessed Saviour rarely well expresses it by NONLATINALPHABET which is fully opposed to NONLATINALPHABET gain, it is such an ill market a man makes as if he should proclaim his riches, goods, vendible for a garland of thistles decked and trimmed up with the stinking poppy.
but he can never make good exchange, when he parts with this Jewel, and Therefore our blessed Saviour rarely well Expresses it by which is Fully opposed to gain, it is such an ill market a man makes as if he should proclaim his riches, goods, vendible for a garland of thistles decked and trimmed up with the stinking poppy.
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But we shall better understand the nature of this bargain if we consider the soul that is exchanged, what it is in it self in order not of nature but to felicity and the capacities of joy,
But we shall better understand the nature of this bargain if we Consider the soul that is exchanged, what it is in it self in order not of nature but to felicity and the capacities of joy,
secondly what price the Son of God payed for it, and thirdly what it is to lose it, that is, what miseries and tortures are signified by losing a mans soul.
secondly what price the Son of God paid for it, and Thirdly what it is to loose it, that is, what misery's and tortures Are signified by losing a men soul.
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of an angelicall substance, sister to a cherubin, an image of the divinity, and the great argument of that mercy, whereby God did distinguish us from the lower form of beasts and trees and minerals.
of an angelical substance, sister to a cherubin, an image of the divinity, and the great argument of that mercy, whereby God did distinguish us from the lower from of beasts and trees and minerals.
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For so it was the scripture affirmes, that God made man after his own image, that is, secundum illam imaginem & ideam quam concepitipse, not according to the likenesse of any of those creatures which were prexistent to mans production;
For so it was the scripture affirms, that God made man After his own image, that is, secundum Illam imaginem & ideam quam concepitipse, not according to the likeness of any of those creatures which were prexistent to men production;
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and essential, or rather the essence of God, it was also a designation of him to a glorious immortality and a communication of the rayes and reflections of his own essential felicities.
and essential, or rather the essence of God, it was also a designation of him to a glorious immortality and a communication of the rays and reflections of his own essential felicities.
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or the gladtidings of a prosperous accident, but the soul that perceives all the relishes of sensual and intellectual perfections and the more noble and excellent the soul is the greater and more savory are its perceptions;
or the gladtidings of a prosperous accident, but the soul that perceives all the Relishes of sensual and intellectual perfections and the more noble and excellent the soul is the greater and more savoury Are its perceptions;
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yet the souls excellency is upon the same reason not perceived by us, by which the sapidnesse of pleasant things of nature, are not understood by a childe;
yet the Souls excellency is upon the same reason not perceived by us, by which the sapidnesse of pleasant things of nature, Are not understood by a child;
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For as the Sun which is the fountain of light and heat, makes violent and direct emission of his rayes from himself but reflects them no further then to the bottom of a cloud,
For as the Sun which is the fountain of Light and heat, makes violent and Direct emission of his rays from himself but reflects them not further then to the bottom of a cloud,
If the Elephant knew his strength, or the horse the vigorousnesse of his own spirit, they would be as rebellious against their rulers, as unreasonable men against government:
If the Elephant knew his strength, or the horse the vigorousness of his own Spirit, they would be as rebellious against their Rulers, as unreasonable men against government:
nay the Angels themselves, because their light reflected home to their orbs, and they understood all the secrets of their own perfection, they grew vertiginous and fell from the battlements of heaven.
nay the Angels themselves, Because their Light reflected home to their orbs, and they understood all the secrets of their own perfection, they grew vertiginous and fell from the battlements of heaven.
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But the excellency of a humane soul shall then be truly understood, when the reflection will make no distraction of our faculties, nor enkindle any irregular fires;
But the excellency of a humane soul shall then be truly understood, when the reflection will make no distraction of our faculties, nor enkindle any irregular fires;
In the mean this consideration is gone high enough when we understand the soul of a man to be so excellently perfect, that we cannot understand how excellently perfect it is:
In the mean this consideration is gone high enough when we understand the soul of a man to be so excellently perfect, that we cannot understand how excellently perfect it is:
and therefore I shall not need by distinct discourses to represent that the will of man is the last resort and sanctuary of true pleasure, which in its formality can be nothing else but a conformity of possession or of being to the will;
and Therefore I shall not need by distinct discourses to represent that the will of man is the last resort and sanctuary of true pleasure, which in its formality can be nothing Else but a conformity of possession or of being to the will;
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and so much the rather is this understood to be an insupportable calamity, because losing a soul in this sense, is not a meer privation of those felicities of which a soul is naturally designed to be a partaker,
and so much the rather is this understood to be an insupportable calamity, Because losing a soul in this sense, is not a mere privation of those felicities of which a soul is naturally designed to be a partaker,
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For the will if it misses its desires, is afflicted, and the understanding when it ceases to be ennobled with excellent things is made ignorant as a swine, dull as the foot of a rock,
For the will if it misses its Desires, is afflicted, and the understanding when it ceases to be ennobled with excellent things is made ignorant as a Swine, dull as the foot of a rock,
that if he could be imagined to be the Lord of ten thousand worlds, he would give them all for any shaddow of a hope of a possibility of returning to life again;
that if he could be imagined to be the Lord of ten thousand world's, he would give them all for any shadow of a hope of a possibility of returning to life again;
though he had once denied to relieve him with the superfluities of his table, will soon confesse that a moment of time is no good exchange for an eternity of duration;
though he had once denied to relieve him with the superfluities of his table, will soon confess that a moment of time is no good exchange for an eternity of duration;
and was constrained to use rare and mysterious arts, to make him capable of dying, he prepared a person instrumental to his purpose, by sending his Son from his own bosom, a person both God and man,
and was constrained to use rare and mysterious arts, to make him capable of dying, he prepared a person instrumental to his purpose, by sending his Son from his own bosom, a person both God and man,
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one that ruled over all the Angels, that walked upon the pavements of heaven, whose feet were clothed with stars, whose eyes were brighter then the Sun, whose voice is louder then thunder, whose understanding is larger then that infinite space which we imagine in the uncircumscribed distance, beyond the first orbe of heaven, a person to whom felicity was as essential as life to God, this was the onely person that was designed in the eternal decrees of the divine predestination to pay the price of a soul, to ransom us from death;
one that ruled over all the Angels, that walked upon the pavements of heaven, whose feet were clothed with Stars, whose eyes were Brighter then the Sun, whose voice is Louder then thunder, whose understanding is larger then that infinite Molle which we imagine in the uncircumscribed distance, beyond the First orb of heaven, a person to whom felicity was as essential as life to God, this was the only person that was designed in the Eternal decrees of the divine predestination to pay the price of a soul, to ransom us from death;
but that which I consider here is, that it is an affront and contradiction to the wisdom of God, that we should so slight and undervalue a soul, in which our interest is so concerned;
but that which I Consider Here is, that it is an affront and contradiction to the Wisdom of God, that we should so slight and undervalue a soul, in which our Interest is so concerned;
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For all which because provision was to be made, nothing lesse then an infinite excellence could satisfie for a soul who was lost to infinite and eternal ages, who was to be afflicted with insupportable and indetermined that is next to infinite paines, who was to bear the load of an infinite anger from the provocation of an eternal God: and yet if it be possible that infinite can receive degrees, this is but one half of the abysse, and I think the lesser:
For all which Because provision was to be made, nothing less then an infinite excellence could satisfy for a soul who was lost to infinite and Eternal ages, who was to be afflicted with insupportable and indetermined that is next to infinite pains, who was to bear the load of an infinite anger from the provocation of an Eternal God: and yet if it be possible that infinite can receive Degrees, this is but one half of the abyss, and I think the lesser:
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and that he should really become very contemptibly little, although at the same time he was infinitely and unalterably great, that is essential, natural and necessary felicity should turn into an intolerable, violent and immense calamity to his person, that this great God should not be admitted to pay the price of our redemption unlesse he would suffer that horrid misery, which that lost soul should suffer,
and that he should really become very contemptibly little, although At the same time he was infinitely and unalterably great, that is essential, natural and necessary felicity should turn into an intolerable, violent and immense calamity to his person, that this great God should not be admitted to pay the price of our redemption unless he would suffer that horrid misery, which that lost soul should suffer,
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so it shewes our condition to have been very desperate, and our losse invaluable. A soul in Gods account is valued at the price of the blood, and shame,
so it shows our condition to have been very desperate, and our loss invaluable. A soul in God's account is valued At the price of the blood, and shame,
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for though that was our blessed Saviours instance of the great unreasonablenesse of men, who by saving their lives lose them, that is, in the great account of Dooms-day,
for though that was our blessed Saviors instance of the great unreasonableness of men, who by Saving their lives loose them, that is, in the great account of Doomsday,
and all vice is a degree of the same unreasonablenesse, the most splendid temptation, being nothing but a prety well weaved fallacy, a meer trick, a sophisme,
and all vice is a degree of the same unreasonableness, the most splendid temptation, being nothing but a pretty well weaved fallacy, a mere trick, a sophism,
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a soul which he who made it, and who delighted not to see it lost, did account a fit purchase to be made, by the exchange of his Son, the eternal Son of God.
a soul which he who made it, and who delighted not to see it lost, did account a fit purchase to be made, by the exchange of his Son, the Eternal Son of God.
To which also I adde this additionall account, that a soul is so greatly valued by God, that we are not to venture the losse of it, to save all the world For therefore whosoever should commit a sin to save kingdoms from perishing,
To which also I add this additional account, that a soul is so greatly valued by God, that we Are not to venture the loss of it, to save all the world For Therefore whosoever should commit a since to save kingdoms from perishing,
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and good things in this world, were to be destroyed by Tyranny, and it were in our power by perjury to save all these, that doing this sin would be so farre from hallowing the crime, that it were to offer to God a sacrifice of what he most hates,
and good things in this world, were to be destroyed by Tyranny, and it were in our power by perjury to save all these, that doing this since would be so Far from hallowing the crime, that it were to offer to God a sacrifice of what he most hates,
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And if God for his own sake would not have all the world saved by sin, that is by the hazarding of a soul, we should do well for our own sakes not to lose a soul for trifles,
And if God for his own sake would not have all the world saved by since, that is by the hazarding of a soul, we should do well for our own sakes not to loose a soul for trifles,
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3. But it may be some natures, or some understandings care not for all this, therefore I proceed to the third and most material consideration, as to us;
3. But it may be Some nature's, or Some understandings care not for all this, Therefore I proceed to the third and most material consideration, as to us;
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I shall not need to represent to your considerations those expressions of Scripture, which the Holy Ghost hath set down to represent to our capacities the greatnesse of this perishing;
I shall not need to represent to your considerations those expressions of Scripture, which the Holy Ghost hath Set down to represent to our capacities the greatness of this perishing;
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and burning malefactours was frequent, [ brimstone and fire ] to Saint John Revel. 14. 10. calls the state of punishment, prepared for the Devil and all his servants, he adding the circumstance of brimstone,
and burning malefactors was frequent, [ brimstone and fire ] to Saint John Revel. 14. 10. calls the state of punishment, prepared for the devil and all his Servants, he adding the circumstance of brimstone,
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for by this time the Devil had taught the world more ingenious pains, and himself was new escaped out of boiling oil and brimstone, and such bituminous matter;
for by this time the devil had taught the world more ingenious pains, and himself was new escaped out of boiling oil and brimstone, and such bituminous matter;
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and not superadde degrees of undeserved misery, as he does to the Saints of glory (for God gives to blessed souls in heaven more, infinitely more then all their good works could possibly deserve,
and not superadd Degrees of undeserved misery, as he does to the Saints of glory (for God gives to blessed Souls in heaven more, infinitely more then all their good works could possibly deserve,
and therefore their glory is infinitely bigger glory then the pains of hell are great pains) yet because Gods Justice in hell rules alone, without the allayes and sweeter abatements of mercy, they shall have pure and unmingled misery;
and Therefore their glory is infinitely bigger glory then the pains of hell Are great pains) yet Because God's justice in hell rules alone, without the alleys and Sweeten abatements of mercy, they shall have pure and unmingled misery;
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It follows that every man that loses his soul in this darknesse is miserable beyond all those expressions which the tortures of this world could furnish to the Writers of holy Scripture.
It follows that every man that loses his soul in this darkness is miserable beyond all those expressions which the tortures of this world could furnish to the Writers of holy Scripture.
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and that this which was the greatest calamity which ever did or ever shall happen to a Nation, Christ with great reason took to describe the calamity of accursed souls,
and that this which was the greatest calamity which ever did or ever shall happen to a nation, christ with great reason took to describe the calamity of accursed Souls,
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but then this being translated to signifie the state of accursed souls, whose dying is a continual perishing, who cannot cease to be, it must mean an eternity of duration, in proper and naturall significations.
but then this being translated to signify the state of accursed Souls, whose dying is a continual perishing, who cannot cease to be, it must mean an eternity of duration, in proper and natural significations.
The men of Sodom and Gomorrha are set forth for an example suffering the vengeance of [ eternal fire, ] that is, of a fire, which burned till they were quite destroyed,
The men of Sodom and Gomorrha Are Set forth for an Exampl suffering the vengeance of [ Eternal fire, ] that is, of a fire, which burned till they were quite destroyed,
That these words [ for ever, everlasting, eternal, the never-dying worme, the fire unquenchable, ] being words borrowed by our blessed Saviour and his Apostles from the stile of the old Testament, must have a signification just proportionable to the state in which they signifie;
That these words [ for ever, everlasting, Eternal, the never-dying worm, the fire unquenchable, ] being words borrowed by our blessed Saviour and his Apostles from the style of the old Testament, must have a signification just proportionable to the state in which they signify;
the fire shall not be quenched, till the period of an immortall nature comes, and that this shall be absolutely for ever without any restriction, appears unanswerably in this,
the fire shall not be quenched, till the Period of an immortal nature comes, and that this shall be absolutely for ever without any restriction, appears unanswerably in this,
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for death is destroyed, it is swallowed up in victory (saith Saint Paul) and there shall be no more death, saith Saint John, Revel. 21. 4. So that because for ever hath no end, till the thing or the duration it self have end, in the same sense in which the Saints and Angels give glory to God for ever, in the same sense the lost souls shall suffer the evils of their sad inheritance;
for death is destroyed, it is swallowed up in victory (Says Saint Paul) and there shall be no more death, Says Saint John, Revel. 21. 4. So that Because for ever hath no end, till the thing or the duration it self have end, in the same sense in which the Saints and Angels give glory to God for ever, in the same sense the lost Souls shall suffer the evils of their sad inheritance;
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that they who provoke God to wrath, by their base, unreasonable, and sottish practises, may know what their portion shall be in the everlasting habitations:
that they who provoke God to wrath, by their base, unreasonable, and sottish practises, may know what their portion shall be in the everlasting habitations:
and therefore to endure insufferable calamities (suppose it be) for a hundred yeers, without any interruption, without so much comfort as the light of a small candle,
and Therefore to endure insufferable calamities (suppose it be) for a hundred Years, without any interruption, without so much Comfort as the Light of a small candle,
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for every day, three moneths together, (suppose him able to live so long) what would he do to be quit of his torture? Wouldany man curse the King to his face,
for every day, three months together, (suppose him able to live so long) what would he do to be quit of his torture? Would any man curse the King to his face,
if he were sure to have both his hands burnt off, and to be tormented with torments three yeers together? Would any man in his wits accept of a hundred pound a yeer for fourty yeers,
if he were sure to have both his hands burned off, and to be tormented with torments three Years together? Would any man in his wits accept of a hundred pound a year for fourty Years,
if he were sure to be tormented in the fire for the next hundred yeers together without intermission? Think then what a thousand yeers signifie: Ten ages, the age of two Empires;
if he were sure to be tormented in the fire for the next hundred Years together without intermission? Think then what a thousand Years signify: Ten ages, the age of two Empires;
and yeers, and ages of eternity, the consideration it self is a great hell to those persons who by their evil lives are consigned to such sad and miserable portions.
and Years, and ages of eternity, the consideration it self is a great hell to those Persons who by their evil lives Are consigned to such sad and miserable portions.
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We may guesse at it by the terrours of a guilty conscience, those verbera & laeniatus, those secret lashings and whips of the exterminating Angel, those thorns in the soul,
We may guess At it by the terrors of a guilty conscience, those Verbera & laeniatus, those secret lashings and whips of the exterminating Angel, those thorns in the soul,
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when he falls in to fear or any calamity does feel, are the infinite arguments, that Hell which is the consummation of the torment of conscience, just as man-hood is the consummation of infancy or as glory is the perfection of grace, is an affliction greater then the bulk of heaven and earth;
when he falls in to Fear or any calamity does feel, Are the infinite Arguments, that Hell which is the consummation of the torment of conscience, just as manhood is the consummation of infancy or as glory is the perfection of grace, is an affliction greater then the bulk of heaven and earth;
Lucian brings in Radamanthus telling the poor wandring souls upon the banks of Elysium, NONLATINALPHABET, for every wickednesse that any man commits in his life when he comes to hell he hath stamped upon his soul an invisible brand and mark of torment;
Lucian brings in Rhadamanthus telling the poor wandering Souls upon the banks of Elysium,, for every wickedness that any man commits in his life when he comes to hell he hath stamped upon his soul an invisible brand and mark of torment;
and because I hope none here have felt those horrors of an evil conscience, which are consignations to eternity, you may please to learn it by your own reason,
and Because I hope none Here have felt those horrors of an evil conscience, which Are consignations to eternity, you may please to Learn it by your own reason,
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It is reported of Petrus Ilosuanus, A Polonian School-master that having read some ill managed discourses of absolute decrees and divine reprobation, began to be Phantastick and melancholy and apprehensive that he might be one of those many whom God had decreed for hell from all eternity;
It is reported of Peter Ilosuanus, A Polonian Schoolmaster that having read Some ill managed discourses of absolute decrees and divine reprobation, began to be Fantastic and melancholy and apprehensive that he might be one of those many whom God had decreed for hell from all eternity;
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from possible to probable, from probable, to certain, the temptation soon carried him, and when he once began to believe himself to be a person inevitably perishing, it is not possible to understand perfectly, what infinite fears,
from possible to probable, from probable, to certain, the temptation soon carried him, and when he once began to believe himself to be a person inevitably perishing, it is not possible to understand perfectly, what infinite fears,
and agonies and despairs, what tremblings, what horrors, what confusion and amazement the poor man felt within him, to consider that he was to be tormented extremely without remedy even to eternal ages;
and agonies and despairs, what tremblings, what horrors, what confusion and amazement the poor man felt within him, to Consider that he was to be tormented extremely without remedy even to Eternal ages;
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I am gone from hence to the flames of hell, & have forced my way thither being impatient to try what those great torments are which here I have heard with an insupportable amazement:
I am gone from hence to the flames of hell, & have forced my Way thither being impatient to try what those great torments Are which Here I have herd with an insupportable amazement:
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Although Homer was pleased to complement the beauty of Helena to such a height as to say it was a sufficient price for all the evils which the Greeks and Trojans suffered in ten years.
Although Homer was pleased to compliment the beauty of Helena to such a height as to say it was a sufficient price for all the evils which the Greeks and Trojans suffered in ten Years.
NONLATINALPHABET. Yet it was a more reasonable conjecture of Herodotus, that during the ten years siege of Troy Helena for whom the Greeks fought was in Egypt, not in the city,
. Yet it was a more reasonable conjecture of Herodotus, that during the ten Years siege of Troy Helena for whom the Greeks fought was in Egypt, not in the City,
because it was unimaginable but that the Trojans would have thrown her over the walls rather then for the sake of such a trifle, have endured so great calamities, we are more sottish then the Trojans,
Because it was unimaginable but that the Trojans would have thrown her over the walls rather then for the sake of such a trifle, have endured so great calamities, we Are more sottish then the Trojans,
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if we retain our Helena, any one beloved lust, any painted Devil, any sugar'd temptation with, (not the hazard but) the certainty of having such horrid miseries, such in valuable losses.
if we retain our Helena, any one Beloved lust, any painted devil, any sugared temptation with, (not the hazard but) the certainty of having such horrid misery's, such in valuable losses.
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when God speaks from heaven with his lowdest voice, and draws aside his curtain, and shows his arsenal and his armory, full of arrows steeled with wrath, headed and pointed,
when God speaks from heaven with his Loudest voice, and draws aside his curtain, and shows his arsenal and his armoury, full of arrows steeled with wrath, headed and pointed,
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But let not us have such a hardinesse against the threats and representments of the divine vengeance as to take the little imposts and revenues of the world,
But let not us have such a hardiness against the Treats and representments of the divine vengeance as to take the little imposts and revenues of the world,
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and stand in defiance against God and the fears of hell unlesse we have a charm that we can be NONLATINALPHABET invisible to the judge of heaven and earth and are impregnable against,
and stand in defiance against God and the fears of hell unless we have a charm that we can be invisible to the judge of heaven and earth and Are impregnable against,
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There is a sort of men who because they will be vitious and Atheistical in their lives, have no way to go on with any plaisance and without huge disturbances,
There is a sort of men who Because they will be vicious and Atheistical in their lives, have no Way to go on with any plaisance and without huge disturbances,
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but by being also Atheistical in their opinions and to believe that the story of hell is but a bug-bear to affright children and fools, easy believing people to make them soft and apt for government and designes of princes;
but by being also Atheistical in their opinions and to believe that the story of hell is but a bugbear to affright children and Fools, easy believing people to make them soft and apt for government and designs of Princes;
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being like the Circassians whose Gentlemen enter not into the Church till they be threescore years old, that is, in effect till by their age they cannot any longer use rapine:
being like the Circassians whose Gentlemen enter not into the Church till they be threescore Years old, that is, in Effect till by their age they cannot any longer use rapine:
and justice and mercy are to him equally essential, and as this life is a time of the possibilities of mercy so to them that neglect it, the next world shall be a state of pure and unmingled justice.
and Justice and mercy Are to him equally essential, and as this life is a time of the possibilities of mercy so to them that neglect it, the next world shall be a state of pure and unmingled Justice.
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Remember the fatal and decretory sentence which God hath passed upon all man-kinde [ it is appointed to all men once to die and after death comes judgement ] and if any of us were certain to die next morning, with what earnestnesse should we pray, with what hatred should we remember our sins, with what scorn should we look upon the licentious pleasures of the world then nothing could be welcome unto us but a prayer book, no company but a Comforter and a Guide of souls, no imployment but repentance, no passions but in order to religion, no kindnesse for a lust that hath undone us;
remember the fatal and decretory sentence which God hath passed upon all mankind [ it is appointed to all men once to die and After death comes judgement ] and if any of us were certain to die next morning, with what earnestness should we pray, with what hatred should we Remember our Sins, with what scorn should we look upon the licentious pleasures of the world then nothing could be welcome unto us but a prayer book, no company but a Comforter and a Guide of Souls, no employment but Repentance, no passion but in order to Religion, no kindness for a lust that hath undone us;
and if any of you have been arrested with alarmes of death, or been in hearty fear of its approach, remember what thoughts and designes then possessed you,
and if any of you have been arrested with alarms of death, or been in hearty Fear of its approach, Remember what thoughts and designs then possessed you,
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It will come to that again and we shall be in that condition in which we shall perfectly understand, that all the things and pleasures of the world are vain and unprofitable,
It will come to that again and we shall be in that condition in which we shall perfectly understand, that all the things and pleasures of the world Are vain and unprofitable,
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and irkesome, and that he onely is a wise man who secures the interest of his soul though it be with the losse of all this world and his own life into the bargain.
and irksome, and that he only is a wise man who secures the Interest of his soul though it be with the loss of all this world and his own life into the bargain.
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and how like you the portion that is reserved to you for ever? The old Rabbins those Poets of religion report of Moses that when the courtiers of Pharaoh were sporting with the childe Moses in the chamber of Pharaohs daughter, they presented to his choice an ingot of gold in one hand,
and how like you the portion that is reserved to you for ever? The old Rabbis those Poets of Religion report of Moses that when the courtiers of Pharaoh were sporting with the child Moses in the chamber of Pharaohs daughter, they presented to his choice an ingot of gold in one hand,
and certainly it is infinitely more childish in us for the glittering of the small gloworms and the charcoal of worldly possessions, to swallow the flames of hell greedily, in our choice:
and Certainly it is infinitely more childish in us for the glittering of the small glowworms and the charcoal of worldly possessions, to swallow the flames of hell greedily, in our choice:
And suppose God should now at this instant send the great Archangel with his trumpet to summon all the world to judgement, would not all this seem a notorious visible truth, a truth, which you will then wonder that every man did not lay to his heart and preserve therein actual, pious and effective consideration? let the trumpet of God perpetually sound in your ears, surgite mortui, & venite ad judicium, place your selves by meditation every day upon your death-bed,
And suppose God should now At this instant send the great Archangel with his trumpet to summon all the world to judgement, would not all this seem a notorious visible truth, a truth, which you will then wonder that every man did not lay to his heart and preserve therein actual, pious and effective consideration? let the trumpet of God perpetually found in your ears, surgite Deads, & venite ad judicium, place your selves by meditation every day upon your deathbed,
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The Doctors of the Jews report, that when Absalom hanged among the oakes, by the haire of the head, he seemed to see under him hell gaping wide, ready to receive him,
The Doctors of the jews report, that when Absalom hanged among the oaks, by the hair of the head, he seemed to see under him hell gaping wide, ready to receive him,
And although God hath lighted his candle and the lantern of his word and clearest revelations is held out to us, that we can see hell in its worst colours,
And although God hath lighted his candle and the lantern of his word and Clearest revelations is held out to us, that we can see hell in its worst colours,
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and then onely we begin to consider, when all consideration is fruitlesse. He therefore is a huge fool that heaps up riches, that greedily pursues the world,
and then only we begin to Consider, when all consideration is fruitless. He Therefore is a huge fool that heaps up riches, that greedily pursues the world,
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& if you would know how great that misery is you may take account of it by those fearful words and killing Rhetorick of Scripture, It is a fearful things to fall into the hands of the living God and who can dwell with the everlasting burning? That is, No patience can abide there one houre where they must dwell for ever.
& if you would know how great that misery is you may take account of it by those fearful words and killing Rhetoric of Scripture, It is a fearful things to fallen into the hands of the living God and who can dwell with the everlasting burning? That is, No patience can abide there one hour where they must dwell for ever.
and withall had charmed them with the bands & unactive chains of so many passive graces, that they should not be able to stir against the violence of Tyrants,
and withal had charmed them with the bans & unactive chains of so many passive graces, that they should not be able to stir against the violence of Tyrants,
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and even here, although the events of prudence are out of our power, yet the endeavours and the observation, the diligence and caution, the moral part of it,
and even Here, although the events of prudence Are out of our power, yet the endeavours and the observation, the diligence and caution, the moral part of it,
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but surely there could be no art in the designe, no pitying of humane weaknesses, no complying with the condition of man, no allowances made for customs and prejudices of the world, no inviting men by the things of men, no turning nature into religion;
but surely there could be no art in the Design, no pitying of humane Weaknesses, no complying with the condition of man, no allowances made for customs and prejudices of the world, no inviting men by the things of men, no turning nature into Religion;
it came to passe that the wisdom of the Father hath so ordered it, that all his Disciples should overcome the power of the Roman legions by a wise religion;
it Come to pass that the Wisdom of the Father hath so ordered it, that all his Disciples should overcome the power of the Roman legions by a wise Religion;
and the Christian although exposed to persecution, yet is so secured that he shall never need to die But when the circumstances are so ordered that his reason is convinced that then it is fit he should;
and the Christian although exposed to persecution, yet is so secured that he shall never need to die But when the Circumstances Are so ordered that his reason is convinced that then it is fit he should;
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for Caesar perished in the midst of all his legions and all his honours, and against chance and irregularities there is no provision lesse then infinite, that can give security;
for Caesar perished in the midst of all his legions and all his honours, and against chance and irregularities there is no provision less then infinite, that can give security;
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Prudence fences against persecution, and the evil snares, against the opportunities and occasions of sin, it prevents surprizes, it fortifies all its proper weaknesses, it improves our talents, it does advantage to the kingdom of Christ and the interests of the Gospel, it secures our condition,
Prudence fences against persecution, and the evil snares, against the opportunities and occasions of since, it prevents surprises, it fortifies all its proper Weaknesses, it improves our Talents, it does advantage to the Kingdom of christ and the interests of the Gospel, it secures our condition,
and without it, simplicity would turn to sillinesse, zeal into passion, passion into fury, religion into scandal, conversation into a snare, civilities into temptation, curtesies into danger,
and without it, simplicity would turn to silliness, zeal into passion, passion into fury, Religion into scandal, Conversation into a snare, civilities into temptation, courtesies into danger,
or their entrails, and have not the foresight to avoid a snare, but by their fear and undefending follies are driven thither where they die infallibly.
or their entrails, and have not the foresight to avoid a snare, but by their Fear and undefending follies Are driven thither where they die infallibly.
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and his vertue shall be rifled, and the decency of his soul and spirit shall be discomposed and turned into a heap of inarticulate and disorderly fancies,
and his virtue shall be rifled, and the decency of his soul and Spirit shall be discomposed and turned into a heap of inarticulate and disorderly fancies,
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or indeed can be a commandement, or what is it? For can all men that give up their names in baptisme, be enjoyned to be wise and prudent? It is as if God would command us to be eloquent,
or indeed can be a Commandment, or what is it? For can all men that give up their names in Baptism, be enjoined to be wise and prudent? It is as if God would command us to be eloquent,
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and the plain conduct of our necessary duty (which are portions of this grace) are such things which God will demand in proportion to the talent which he hath intrusted into our Banks.
and the plain conduct of our necessary duty (which Are portions of this grace) Are such things which God will demand in proportion to the talon which he hath Entrusted into our Banks.
without prudence their vertue is unsafe, and their persons defenselesse, and their interest is unguarded; for prudence is a hand-maid waiting at the production and birth of vertue:
without prudence their virtue is unsafe, and their Persons defenseless, and their Interest is unguarded; for prudence is a handmaid waiting At the production and birth of virtue:
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And he that is imprudent, if he have many accidents and varieties, is in great danger of being none at all, or if he be, at the best he is but a weak and an unprofitable servant, uselesse to his neighbour, vain in himself,
And he that is imprudent, if he have many accidents and varieties, is in great danger of being none At all, or if he be, At the best he is but a weak and an unprofitable servant, useless to his neighbour, vain in himself,
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1. It is the duty of Christian prudence to choose the end of a Christian, that which is perfective of a man, satisfactory to reason, the rest of a Christian,
1. It is the duty of Christian prudence to choose the end of a Christian, that which is perfective of a man, satisfactory to reason, the rest of a Christian,
and after all this, they are originally from earth, and from the creatures, onely that they oftentimes contract alliances with hell and the grave, with shame and sorrow;
and After all this, they Are originally from earth, and from the creatures, only that they oftentimes contract alliances with hell and the grave, with shame and sorrow;
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And now let the voluptuous person go and try whether putting his wanton hand to the bosome of his Mistris will get half such honour as Scaevola put upon his head,
And now let the voluptuous person go and try whither putting his wanton hand to the bosom of his Mistress will get half such honour as Scaevola put upon his head,
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All the things of this world are little, and trifling, and limited, and particular, and sometimes necessary because we are miserable, wanting and imperfect,
All the things of this world Are little, and trifling, and limited, and particular, and sometime necessary Because we Are miserable, wanting and imperfect,
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for if eternall things be better then temporall, the soul more noble then the body, vertue more honourable then the basest vices, a lasting joy to be chosen before an eternall sorrow, much to be preferred before little, certainty before danger, publike good things, before private evils, eternity before moments, then let us set down in religion,
for if Eternal things be better then temporal, the soul more noble then the body, virtue more honourable then the Basest vices, a lasting joy to be chosen before an Eternal sorrow, much to be preferred before little, certainty before danger, public good things, before private evils, eternity before moments, then let us Set down in Religion,
and make heaven to be our end, God to be our Father, Christ our elder Brother, the Holy Ghost the earnest of our inheritance, vertue to be our imployment,
and make heaven to be our end, God to be our Father, christ our elder Brother, the Holy Ghost the earnest of our inheritance, virtue to be our employment,
and then we shall never enter into the portion of fools and accursed ill-choosing spirits. Nazianzen said well, Malim prudentiae guttam quàm foecundioris fortunae pelagus:
and then we shall never enter into the portion of Fools and accursed ill-choosing spirits. Nazianzen said well, Malim prudentiae guttam quàm foecundioris Fortunae Plague:
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But in order to heaven they are cold in their religion, indevour in their prayers, incurious in their walking, unwatchfull in their circumstances, indifferent in the use of their opportunities, infrequent in their discoursings of it, not inquisitive of the way,
But in order to heaven they Are cold in their Religion, endeavour in their Prayers, incurious in their walking, unwatchful in their Circumstances, indifferent in the use of their opportunities, infrequent in their discoursings of it, not inquisitive of the Way,
As wisdom, delivery from sicknesse, his holy Spirit, the forgivenesse of sins, the grace of chastity, restitution to his favour, or the like, do we hope to obtain them without a high opinion of the things we ask? and if we value them highly, must we not desire them earnestly? and if we desire them earnestly, must we not pray for them fervently? and whatsoever we ask for fervently, must not we beg for frequently? and then because prayer is but one hand toward the reaching a blessing,
As Wisdom, delivery from sickness, his holy Spirit, the forgiveness of Sins, the grace of chastity, restitution to his favour, or the like, do we hope to obtain them without a high opinion of the things we ask? and if we valve them highly, must we not desire them earnestly? and if we desire them earnestly, must we not pray for them fervently? and whatsoever we ask for fervently, must not we beg for frequently? and then Because prayer is but one hand towards the reaching a blessing,
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and God requires our cooperation and endeavour; and we must work with both hands: are we not convinced that our prayers are either faint, or a designe of lazinesse,
and God requires our cooperation and endeavour; and we must work with both hands: Are we not convinced that our Prayers Are either faint, or a Design of laziness,
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when we either ask coldly, or else pray loudly, hoping to receive the graces we need without labour? A prudent person that knows to value the best object of his desires, will also know that he must observe the degrees of labour, according to the excellency of the reward:
when we either ask coldly, or Else pray loudly, hoping to receive the graces we need without labour? A prudent person that knows to valve the best Object of his Desires, will also know that he must observe the Degrees of labour, according to the excellency of the reward:
Our charity to our neighbours must be expressive in a language of a reall friendship, aptnesse to forgive, readinesse to forbear, in pitying infirmities, in relieving necessities, in giving our goods and our lives,
Our charity to our neighbours must be expressive in a language of a real friendship, aptness to forgive, readiness to forbear, in pitying infirmities, in relieving necessities, in giving our goods and our lives,
He that striveth for masteries is temperate (saith Saint Paul) in all things; he that does all this, may with some pretence and reason say, he intends to go to heaven:
He that striveth for masteries is temperate (Says Saint Paul) in all things; he that does all this, may with Some pretence and reason say, he intends to go to heaven:
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and soon passed over, seldome returning, and but little observed, How is it possible that they should think themselves persons disposed to receive such glorious crowns and scepters, such excellent conditions, which they have not faith enough to believe,
and soon passed over, seldom returning, and but little observed, How is it possible that they should think themselves Persons disposed to receive such glorious crowns and sceptres, such excellent conditions, which they have not faith enough to believe,
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True it is, that heaven is not in a just sense of a commutation, a reward, but a gift, and an infinite favour: but yet it is not reached forth but to persons disposed by the conditions of God;
True it is, that heaven is not in a just sense of a commutation, a reward, but a gift, and an infinite favour: but yet it is not reached forth but to Persons disposed by the conditions of God;
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3. It is an office of prudence so to serve God that we may at the same time preserve our lives and our estates, our interest and reputation for our selves,
3. It is an office of prudence so to serve God that we may At the same time preserve our lives and our estates, our Interest and reputation for our selves,
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He that through an indiscreet zeal casts himself into a needlesse danger, hath betrayed his life to tyranny and tempts the sin of an enemy, he loses to God the service of many yeers,
He that through an indiscreet zeal Cast himself into a needless danger, hath betrayed his life to tyranny and tempts the since of an enemy, he loses to God the service of many Years,
and very many yeers of reason to be little enough) he betrayes the interest of his relatives, (which he is bound to preserve) he disables himself of making provision for them of his own house, and he that fails in this duty by his own fault, is worse then an infidel, and denies the faith, by such unseasonably dying,
and very many Years of reason to be little enough) he betrays the Interest of his relatives, (which he is bound to preserve) he disables himself of making provision for them of his own house, and he that fails in this duty by his own fault, is Worse then an infidel, and Denies the faith, by such unseasonably dying,
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he affrights strangers from entring into religion, while by such imprudence, he shall represent it to be impossible at the same time to be wise and to be religious;
he affrights Strangers from entering into Religion, while by such imprudence, he shall represent it to be impossible At the same time to be wise and to be religious;
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it turns all the whole religion into a forwardnesse of dying or beggery, leaving no space for the parts and offices of a holy life ▪ which in times of persecution are infinitely necessary,
it turns all the Whole Religion into a forwardness of dying or beggary, leaving no Molle for the parts and Offices of a holy life ▪ which in times of persecution Are infinitely necessary,
But he that invites the cruelty of a Tyrant by his own follyes or the indiscretions of an unsignificant and impertinent zeal, suffers as a wilful person,
But he that invites the cruelty of a Tyrant by his own folly's or the indiscretions of an unsignificant and impertinent zeal, suffers as a wilful person,
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ye are sent as sheep among wolves, be therefore wise as serpents; when you can avoid it suffer not men to ride over your heads, or trample you under foot; thats the wisdom of Serpents; and so must we;
you Are sent as sheep among wolves, be Therefore wise as Serpents; when you can avoid it suffer not men to ride over your Heads, or trample you under foot; thats the Wisdom of Serpents; and so must we;
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and the Lord of glory suffered shame and purchased honour upon the crosse. Thus we are to walk in wisdom towards them that are without redeeming the time:
and the Lord of glory suffered shame and purchased honour upon the cross. Thus we Are to walk in Wisdom towards them that Are without redeeming the time:
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and when they were in duty to represent the follies of their religion they chose to do it, from their own writings and as relators of their own records they fled from the fury of a persecution, they hid themselves in caves,
and when they were in duty to represent the follies of their Religion they chosen to do it, from their own writings and as relators of their own records they fled from the fury of a persecution, they hid themselves in caves,
NONLATINALPHABET NONLATINALPHABET As knowing that even in this sense, time was very pretious and the opportunitie of giving glory to God by the offices of an excellent religion, was not too deare a purchase at that rate.
As knowing that even in this sense, time was very precious and the opportunity of giving glory to God by the Offices of an excellent Religion, was not too deer a purchase At that rate.
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And Saint Paul divided the councell of his Judges, and made the Pharisees his parties by a witty insinuation of his own belief of the resurrection, which was not the main question,
And Saint Paul divided the council of his Judges, and made the Pharisees his parties by a witty insinuation of his own belief of the resurrection, which was not the main question,
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And when Plinius secundus in the face of a Tyrant court was pressed so invidiously to give his opinion concerning a good man in banishment and under the disadvantage of an unjust sentence he diverted the snare of Marcus Regulus by referring his answer to a competent judicatory according to the laws;
And when Pliny secundus in the face of a Tyrant court was pressed so invidiously to give his opinion Concerning a good man in banishment and under the disadvantage of an unjust sentence he diverted the snare of Marcus Regulus by referring his answer to a competent judicatory according to the laws;
If we are commanded to be wise and redeeme our time, that we serve God and religion, we must not use unlawful arts which set us back in the accounts of our time, no lying Subterfuges, no betraying of a truth, no treachery to a good man, no insnaring of a brother, no secret renouncing of any part or proposition of our religion, no denying to confesse the article when we are called to it.
If we Are commanded to be wise and Redeem our time, that we serve God and Religion, we must not use unlawful arts which Set us back in the accounts of our time, no lying Subterfuges, no betraying of a truth, no treachery to a good man, no ensnaring of a brother, no secret renouncing of any part or proposition of our Religion, no denying to confess the article when we Are called to it.
though indeed they did not do it, but had corrupted the officers and ministers of state, they dishonoured their religion and were marked with the appellative of libellatici, Libellers; and were excommunicate and cast off from the society of Christians and the hopes of Heaven, till they had returned to God by a severe repentance;
though indeed they did not do it, but had corrupted the Officers and Ministers of state, they dishonoured their Religion and were marked with the appellative of Libellatici, Libellers; and were excommunicate and cast off from the society of Christians and the hope's of Heaven, till they had returned to God by a severe Repentance;
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it is expressly against confession of Christ, of which Saint Paul saith, by the mouth confession is made unto salvation And our Blessed Saviour, he that confesseth me before men.
it is expressly against Confessi of christ, of which Saint Paul Says, by the Mouth Confessi is made unto salvation And our Blessed Saviour, he that Confesses me before men.
it is also expressly against Christian fortitude and noblenesse; and against the simplicity and sincerity of our religion, and it turnes prudence into craft,
it is also expressly against Christian fortitude and nobleness; and against the simplicity and sincerity of our Religion, and it turns prudence into craft,
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and doe not almost all the armies of the world (I mean) those that fight in the justest causes, pretend to fight and die for their lands and liberties:
and do not almost all the armies of the world (I mean) those that fight in the Justest Causes, pretend to fight and die for their Lands and Liberties:
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Sermon. XXI. Of Christian Prudence. Part II. 4. IT is the office of Christian prudence so to order the affaires of our life as that in all the offices of our souls and conversation, we do honour and reputation, to the religion we professe.
Sermon. XXI. Of Christian Prudence. Part II 4. IT is the office of Christian prudence so to order the affairs of our life as that in all the Offices of our Souls and Conversation, we do honour and reputation, to the Religion we profess.
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some are so suspitious and ill natured, that if a person of a facile nature and gentle disposition fall into their hands he is presently sowred and made morose, unpleasant, and uneasy in his conversation:
Some Are so suspicious and ill natured, that if a person of a facile nature and gentle disposition fallen into their hands he is presently soured and made morose, unpleasant, and uneasy in his Conversation:
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Others there are that do things so like to what themselves condemn that they are forced to take sanctuary and labour in the mine of unsignificant distinctions, to make themselves believe they are innocent:
Others there Are that do things so like to what themselves condemn that they Are forced to take sanctuary and labour in the mine of unsignificant Distinctions, to make themselves believe they Are innocent:
These that are the faults of Governours, and continued, are quickly derived upon the sect and cause a disreputation to the whole society and institution.
These that Are the Faults of Governors, and continued, Are quickly derived upon the sect and cause a disreputation to the Whole society and Institution.
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And who can think that congregation to be a true branch of the Christian, who makes it their profession to kill men to save their souls against their will,
And who can think that congregation to be a true branch of the Christian, who makes it their profession to kill men to save their Souls against their will,
implacable against breakers of a Canon, and carelesse and patient enough with them that break the fifth or sixth Commandments of the Decalogue, tell all the world their private sense is to preserve their own interest with scruple and curiosity,
implacable against breakers of a Canon, and careless and patient enough with them that break the fifth or sixth commandments of the Decalogue, tell all the world their private sense is to preserve their own Interest with scruple and curiosity,
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and the Scripture that did not allow the preferring of a gay man before a poor Saint in the matter of place, will not be pleased that in the matter of souls, which are all equal, there should be a faction and designe, and an acceptation of persons.
and the Scripture that did not allow the preferring of a gay man before a poor Saint in the matter of place, will not be pleased that in the matter of Souls, which Are all equal, there should be a faction and Design, and an acceptation of Persons.
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neither ever speak things dishonorable of God, nor abuse thy brother for Gods sake, nor be solicitous and over busie to recover thy own little things neither alwayes think it fit to lose thy charity by forcing thy brother to do justice;
neither ever speak things dishonourable of God, nor abuse thy brother for God's sake, nor be solicitous and over busy to recover thy own little things neither always think it fit to loose thy charity by forcing thy brother to do Justice;
and all those things which are the outsides and faces, the garments and most discerned parts of religion, be sure that they be dressed according to all the circumstances of men and by all the rules of common honesty, and publick reputation.
and all those things which Are the outsides and faces, the garments and most discerned parts of Religion, be sure that they be dressed according to all the Circumstances of men and by all the rules of Common honesty, and public reputation.
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Is it not a sad thing that the Jew should say, the Christians worship images? or that it should become a proverb, that the Jew spends all in his passeover, the Moore in his marriage,
Is it not a sad thing that the Jew should say, the Christians worship Images? or that it should become a proverb, that the Jew spends all in his passover, the More in his marriage,
and the second to publick joy, we should spend in malice, covetousnesse, and revenge? Pudet haec opprobria nobis & dici potuisse, & non potuisse refelli.
and the second to public joy, we should spend in malice, covetousness, and revenge? It is shameful haec Opprobria nobis & dici potuisse, & non potuisse refelli.
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But among our selves also, we serve the Devils ends, and minister to an eternal dis-union, by saying and doing things which look unhandsomely. One sort of men is superstitious, phantastical, greedy of honour,
But among our selves also, we serve the Devils ends, and minister to an Eternal disunion, by saying and doing things which look unhandsomely. One sort of men is superstitious, fantastical, greedy of honour,
One thing I desire should be observed, that here the Question being concerning prudence, and the matter of doing reputation to our religion, it is not enough to say, we can with learning justifie all that we do,
One thing I desire should be observed, that Here the Question being Concerning prudence, and the matter of doing reputation to our Religion, it is not enough to say, we can with learning justify all that we do,
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for possibly the man that went to visit the Corinthian Lais, if he had been asked why he dishonoured himself with so unhandsome an entrance, might finde an excuse to legitimate his act,
for possibly the man that went to visit the Corinthian Lais, if he had been asked why he dishonoured himself with so unhandsome an Entrance, might find an excuse to legitimate his act,
or the excellency of the Law, engage us upon great severity, or an exemplar vertue, whatsoever is lesse then it renders the man unworthy of the religion,
or the excellency of the Law, engage us upon great severity, or an exemplar virtue, whatsoever is less then it renders the man unworthy of the Religion,
or the sobrieties of a graver or sublimed person, they asperse the religion as insufficient to keepe the persons within the bounds of fame and common reputation.
or the sobrieties of a graver or sublimed person, they asperse the Religion as insufficient to keep the Persons within the bounds of fame and Common reputation.
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But above all things those sects of Christians whose professed doctrine brings destruction and diminution to government, give the most intolerable scandal, and dishonour to the institution;
But above all things those Sects of Christians whose professed Doctrine brings destruction and diminution to government, give the most intolerable scandal, and dishonour to the Institution;
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and pay a friendly influence for a mighty patronage, and they grow and dwell together, and are the most remarkable of friends and married pairs of all the leavie nation.
and pay a friendly influence for a mighty patronage, and they grow and dwell together, and Are the most remarkable of Friends and married pairs of all the leavy Nation.
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There are some persons whose religion is hugely disgraced, because they change their propositions according as their temporall necessities or advantages do return.
There Are Some Persons whose Religion is hugely disgraced, Because they change their propositions according as their temporal necessities or advantages do return.
They that in their weaknesse and beginning cry out against all violence as against persecution: and from being suffered, swell up till they be prosperous, and from thence to power, and at last to Tyranny;
They that in their weakness and beginning cry out against all violence as against persecution: and from being suffered, swell up till they be prosperous, and from thence to power, and At last to Tyranny;
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These Articles are mannaged too suspitiously. Omnia si perdas famam servare memento. You lose all the advantages to your cause, if you lose your reputation.
These Articles Are managed too suspiciously. Omnia si Perdas famam servare memento. You loose all the advantages to your cause, if you loose your reputation.
Those Churches that are zealous for souls, must send into their ministeries men so innocent, that evil persons may have no excuse to be any longer vitious.
Those Churches that Are zealous for Souls, must send into their ministeries men so innocent, that evil Persons may have no excuse to be any longer vicious.
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and every notorious vice is infinitely against the spirit of government, and depresses the man to an evennesse with common persons, — Facinus quos inquinat, aequat, to reprove, belongs to a Superiour;
and every notorious vice is infinitely against the Spirit of government, and depresses the man to an evenness with Common Persons, — Facinus quos inquinat, aequat, to reprove, belongs to a Superior;
Hither also it appertains that in publike or private reproofs, we observe circumstances of time, of place, of person, of disposition. The vices of a King are not to be opened publikely;
Hither also it appertains that in public or private reproofs, we observe Circumstances of time, of place, of person, of disposition. The vices of a King Are not to be opened publicly;
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but by Categoricall propositions, by abstracted declamations, by reprehensions of a crime in its single nature, in private, with humility, and arts of insinuation:
but by Categorical propositions, by abstracted declamations, by reprehensions of a crime in its single nature, in private, with humility, and arts of insinuation:
And therefore we never finde that the Priests did use that freedom, which the Prophets were commanded to use, whose very words being put into their mouthes, it was not to be esteemed an humane act,
And Therefore we never find that the Priests did use that freedom, which the prophets were commanded to use, whose very words being put into their mouths, it was not to be esteemed an humane act,
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neither could it become a precedent to them whose authority is precarious and without coërcion whose spirit is allayed with Christian graces and duties of humility, whose words are not prescribed,
neither could it become a precedent to them whose Authority is precarious and without coërcion whose Spirit is allayed with Christian graces and duties of humility, whose words Are not prescribed,
and private circumstances, in ages where all things are so ordered, that what was fit and pious amongst the old Jews, would be incivil and intolerable to the latter Christians.
and private Circumstances, in ages where all things Are so ordered, that what was fit and pious among the old jews, would be incivil and intolerable to the latter Christians.
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He also that reproves a vice should also treat the persons with honour, and civilities, and by fair opinions, and sweet addresses place the man in the regions of modesty,
He also that reproves a vice should also Treat the Persons with honour, and civilities, and by fair opinions, and sweet Addresses place the man in the regions of modesty,
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and from whence because he knows it will be hard for him to be redeemed by an after-game of reputation, it makes him desperate and incorrigible by fraternall correption.
and from whence Because he knows it will be hard for him to be redeemed by an aftergame of reputation, it makes him desperate and incorrigible by fraternal correption.
how many wayes there are for a mans soul to miscarry, we should think it very necessary to call to a spirituall man to take us by the hand, to walk in the wayes of God,
how many ways there Are for a men soul to miscarry, we should think it very necessary to call to a spiritual man to take us by the hand, to walk in the ways of God,
he directs our wills, he instructs our understandings with Scriptures, with perpetuall Sermons, with good books, with frequent discourses, with particular observations,
he directs our wills, he instructs our understandings with Scriptures, with perpetual Sermons, with good books, with frequent discourses, with particular observations,
and passes by, and waits all our dayes, still watching to do us good, and to save that soul which he knowes is so precious, one of the chiefest of the works of God,
and passes by, and waits all our days, still watching to do us good, and to save that soul which he knows is so precious, one of the chiefest of the works of God,
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and an image of divinity, Now from all these arts and mercies of God, besides that we have infinite reason to adore his goodnesse, we have also a demonstration, that we ought to do all that possibly we can,
and an image of divinity, Now from all these arts and Mercies of God, beside that we have infinite reason to adore his Goodness, we have also a demonstration, that we ought to do all that possibly we can,
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But if it be worth it, and all of it be necessary, why should we not labour in order to this great end? If it be worth so much to God it is so much more to us:
But if it be worth it, and all of it be necessary, why should we not labour in order to this great end? If it be worth so much to God it is so much more to us:
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for if we perish, his felicity is undisturbed, but we are undone, infinitely undone. It is therefore worth taking in a spirituall guide, so far we are gone.
for if we perish, his felicity is undisturbed, but we Are undone, infinitely undone. It is Therefore worth taking in a spiritual guide, so Far we Are gone.
and all of them call their own way necessary and most of them call all the rest damnable? we had need of a wise instructor and a prudent choice at our first entrance, and election of our side:
and all of them call their own Way necessary and most of them call all the rest damnable? we had need of a wise instructor and a prudent choice At our First Entrance, and election of our side:
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all the evils of my self and all the evils of the Church and all the good that happens to evil men, every day of danger, the periods of sicknesse and the day of death are dayes of tempest and storm,
all the evils of my self and all the evils of the Church and all the good that happens to evil men, every day of danger, the periods of sickness and the day of death Are days of tempest and storm,
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But who shall guide the vessel when a stormy passion or a violent imagination transports the man? who shall awaken his reason and charm his passion into slumber & instruction? How shal a man make his fears confident,
But who shall guide the vessel when a stormy passion or a violent imagination transports the man? who shall awaken his reason and charm his passion into slumber & instruction? How shall a man make his fears confident,
or call upon his sleeping purposes or actuate his choices, or binde him to reason in all the wandrings and ignorances, in his passion and mistakes? For suppose the man of great skil and great learning in the wayes of religion,
or call upon his sleeping Purposes or actuate his choices, or bind him to reason in all the wanderings and ignorances, in his passion and mistakes? For suppose the man of great skill and great learning in the ways of Religion,
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and awaken his duty and renew his holy principle, and actuate his spiritual powers? For Physitians that prescribe to others, do not minister to themselves in cases of danger, and violent sicknesses;
and awaken his duty and renew his holy principle, and actuate his spiritual Powers? For Physicians that prescribe to Others, do not minister to themselves in cases of danger, and violent Sicknesses;
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and in matter of distemperature we shall not finde that books alone will do all the work of a spiritual Physitian more then of a natural, I will not go about to increase the dangers and difficulties of the soul, to represent the assistance of a spiritual man to be necessary.
and in matter of distemperature we shall not find that books alone will do all the work of a spiritual physician more then of a natural, I will not go about to increase the dangers and difficulties of the soul, to represent the assistance of a spiritual man to be necessary.
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But is not every man an unequal judge in his own case? and therefore the wisdom of God and the laws hath appointed tribunals and Judges and arbitrators and that men are partial in the matter of souls, it is infinitely certain,
But is not every man an unequal judge in his own case? and Therefore the Wisdom of God and the laws hath appointed tribunals and Judges and arbitrators and that men Are partial in the matter of Souls, it is infinitely certain,
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and most men are so infortunate, that they have so intangled their cases of conscience, that there where they have done something good, it may be, they have mingled half a dozen evils;
and most men Are so infortunate, that they have so entangled their cases of conscience, that there where they have done something good, it may be, they have mingled half a dozen evils;
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and duty to God would fain be reconciled with duty to our relatives, will it not be more then necessary that we should have some one that we may enquire of after the way to heaven, which is now made intricate by our follies and inevitable accidents? But by what instrument shall men alone and in their own cases be able to discern the spirit of truth from the spirit of illusion, just confidence from presumption, fear from pusillanimity;
and duty to God would fain be reconciled with duty to our relatives, will it not be more then necessary that we should have Some one that we may inquire of After the Way to heaven, which is now made intricate by our follies and inevitable accidents? But by what Instrument shall men alone and in their own cases be able to discern the Spirit of truth from the Spirit of illusion, just confidence from presumption, Fear from pusillanimity;
are not all the things and assistances in the world little enough to defend us against pleasure and pain, the two great fountains of temptation? is it not harder to cure a lust then to cure a feaver? and are not the deceptions and follies of men,
Are not all the things and assistances in the world little enough to defend us against pleasure and pain, the two great fountains of temptation? is it not harder to cure a lust then to cure a fever? and Are not the deceptions and follies of men,
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besides thath naturally every man will lesse dare to act a sin for which he knows he shall feel a present shame in his discoveries made to the spiritual Guide, the man that is made the witnesse of his conversation.
beside thath naturally every man will less Dare to act a since for which he knows he shall feel a present shame in his discoveries made to the spiritual Guide, the man that is made the witness of his Conversation.
and the evils of sin more evil and more numerous then the sicknesses and diseases of any one man? and if a man perishes in his soul, is it not infinitely more sad then if he could rise from his grave and die a thousand deaths over? Thus we are advanced a second step in this prudential motive;
and the evils of since more evil and more numerous then the Sicknesses and diseases of any one man? and if a man Perishes in his soul, is it not infinitely more sad then if he could rise from his grave and die a thousand death's over? Thus we Are advanced a second step in this prudential motive;
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and therefore there is great necessity God should do all those mercies of security, and that we should do all the under-ministeries we can in this great work.
and Therefore there is great necessity God should do all those Mercies of security, and that we should do all the under-ministeries we can in this great work.
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and besides its natural efficacy and perswasion, it prevails by the way of blessing, by the reverence of his person, by divine institution, by the excellency of order, by the advantages of opinion and assistances of reputation, by the influence of the spirit who is the president of such ministeries,
and beside its natural efficacy and persuasion, it prevails by the Way of blessing, by the Reverence of his person, by divine Institution, by the excellency of order, by the advantages of opinion and assistances of reputation, by the influence of the Spirit who is the president of such ministeries,
To which also I adde this consideration, that as the Holy Sacraments are hugely effective to spiritual purposes, not onely because they convey a blessing to the worthy suscipients,
To which also I add this consideration, that as the Holy Sacraments Are hugely effective to spiritual Purposes, not only Because they convey a blessing to the worthy suscipients,
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and consider concerning our danger, and watch and designe for our advantages, which things of themselves wil set a man much forwarder in the way of Godlinesse;
and Consider Concerning our danger, and watch and Design for our advantages, which things of themselves will Set a man much forwarder in the Way of Godliness;
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as he does many people in their opinions, teaching men to suspect there is a designe and a snake under the plantain? But so may they suspect Kings when they command obedience,
as he does many people in their opinions, teaching men to suspect there is a Design and a snake under the plantain? But so may they suspect Kings when they command Obedience,
Concerning which it will be impossible to give characters and significations particular enough to enable a choice without the interval assistances of prayer, experience and the Grace of God;
Concerning which it will be impossible to give characters and significations particular enough to enable a choice without the interval assistances of prayer, experience and the Grace of God;
but when you chance to see the man you will discover figures or little features of which the description had produced in you no Phantasme, or expectation.
but when you chance to see the man you will discover figures or little features of which the description had produced in you no Phantasm, or expectation.
By this he bids his schollers to avoid the present sects of Ebion, Cerinthus, Simon Magus and such other persons that denied that Christ was at all before he came,
By this he bids his Scholars to avoid the present Sects of Ebion, Cerinthus, Simon Magus and such other Persons that denied that christ was At all before he Come,
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for all sects of Christians confesse Jesus Christ come in the flesh, and the following sects did avoid that rock over which a great Apostle had hung out so plain a lantern.
for all Sects of Christians confess jesus christ come in the Flesh, and the following Sects did avoid that rock over which a great Apostle had hung out so plain a lantern.
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In the following ages of the Church men have been so curious to signifie misbelievers, that they have invented and observed some signes, which indeed in some cases were true, real appendages of false believers;
In the following ages of the Church men have been so curious to signify misbelievers, that they have invented and observed Some Signs, which indeed in Some cases were true, real appendages of false believers;
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some few I shall remark and give a short account of them that by removing the uncertain, we may fix our inquiries and direct them by certain significations;
Some few I shall remark and give a short account of them that by removing the uncertain, we may fix our inquiries and Direct them by certain significations;
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and whatsoever is besides, what they taught, is no part of our religion (and then no man can be prejudiced for believing it or not) and if it be adopted into the confessions of the Church, the proposition is alwayes so uncertain, that its not to be admitted into the faith;
and whatsoever is beside, what they taught, is no part of our Religion (and then no man can be prejudiced for believing it or not) and if it be adopted into the confessions of the Church, the proposition is always so uncertain, that its not to be admitted into the faith;
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Whatsoever was not taught by Christ, or his Apostles though it came in by Papias, or Dionysius, by Arius or Liberius, is certainly new as to our account;
Whatsoever was not taught by christ, or his Apostles though it Come in by Papias, or Dionysius, by Arius or Liberius, is Certainly new as to our account;
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and whatsoever is taught to us by the Doctors of the present age if it can shew its test from the beginning of our period for revelaltion, is not to be called new though it be pressed with a new zeal and discoursed of by unheard of arguments;
and whatsoever is taught to us by the Doctors of the present age if it can show its test from the beginning of our Period for revelaltion, is not to be called new though it be pressed with a new zeal and discoursed of by unheard of Arguments;
2. Some would have false teachers sufficiently signified by a name or the owning of a private Appellative as of Papist, Lutheran, Calvenists Zuinglian, Socinian;
2. some would have false Teachers sufficiently signified by a name or the owning of a private Appellative as of Papist, Lutheran, Calvinists Zuinglian, Socinian;
for all are by their adversaries marked with an appellative of separation and singularity, and yet themselves are tenacious of a good name, such as they choose or such as is permitted to them by fame,
for all Are by their Adversaries marked with an appellative of separation and singularity, and yet themselves Are tenacious of a good name, such as they choose or such as is permitted to them by fame,
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Thus the Donatist called themselves the flock of God, and the Novatians called the Catholicks traditors, and the Eustathians called themselves Catholikes and the worshippers of images made Iconoclast to be a name of scorn,
Thus the Donatist called themselves the flock of God, and the Novatians called the Catholics traditors, and the Eustathians called themselves Catholics and the worshippers of Images made Iconoclast to be a name of scorn,
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And if a Doctor preaches a doctrine which another man likes not, but preaches the contradictory, he that consents and he that refuses have each of them a teacher by whose name,
And if a Doctor Preaches a Doctrine which Another man likes not, but Preaches the contradictory, he that consents and he that refuses have each of them a teacher by whose name,
these Apostles were ministers of Christ; and so does every teacher new or old among the Christians pretend himself to be; Let that therefore be examined;
these Apostles were Ministers of christ; and so does every teacher new or old among the Christians pretend himself to be; Let that Therefore be examined;
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or to take them upon the stock of reputation, which (themselves being judges) they have forfeited and renounced in the changing that which at first they obtruded passionately.
or to take them upon the stock of reputation, which (themselves being judges) they have forfeited and renounced in the changing that which At First they obtruded passionately.
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when men fall out among themselves for other interests or opinions, it is no argument, that they are in an errour concerning that doctrine, which they all unitedly teach or condemn respectively;
when men fallen out among themselves for other interests or opinions, it is no argument, that they Are in an error Concerning that Doctrine, which they all unitedly teach or condemn respectively;
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and if we Christians be too decretory in this instance, it will be hard for any of us to keep a Jew from making use of it against the whole religion which from the dayes of the Apostles hath been rent into innumerable sects,
and if we Christians be too decretory in this instance, it will be hard for any of us to keep a Jew from making use of it against the Whole Religion which from the days of the Apostles hath been rend into innumerable Sects,
But from hence we may make an advantage in the way of prudence and become sure that all that doctrine is certainly true, in which the generality of Christians (who are divided in many things, yet) do constantly agree:
But from hence we may make an advantage in the Way of prudence and become sure that all that Doctrine is Certainly true, in which the generality of Christians (who Are divided in many things, yet) do constantly agree:
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and that that doctrine is also sufficient since it is certain that because in all Communions and Churches there are some very good men, that do all their duty to the getting of truth, God will not fail in any thing that is necessary to them that honestly and heartily desire to obtain it:
and that that Doctrine is also sufficient since it is certain that Because in all Communions and Churches there Are Some very good men, that do all their duty to the getting of truth, God will not fail in any thing that is necessary to them that honestly and heartily desire to obtain it:
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and therefore if they rest in the heartinesse of that, and live accordingly, and superinduce nothing to the destruction of that, they have nothing to do but to rely upon Gods goodnesse:
and Therefore if they rest in the heartiness of that, and live accordingly, and superinduce nothing to the destruction of that, they have nothing to do but to rely upon God's Goodness:
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and if they perish, it is certain they cannot help it, and that is demonstration enough that they cannot perish, considering the justice and goodnesse of our Lord and Judge.
and if they perish, it is certain they cannot help it, and that is demonstration enough that they cannot perish, considering the Justice and Goodness of our Lord and Judge.
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4. Whoever break the bands of a Society, or Communion, and go out from that Congregation in whose Confession they are baptized, do an intolerable scandal to their doctrine and persons,
4. Whoever break the bans of a Society, or Communion, and go out from that Congregation in whose Confessi they Are baptised, do an intolerable scandal to their Doctrine and Persons,
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But the following words make their caution prudent and practicable, [ contrary to the doctrine which ye have learned and avoid them ] they that recede from the doctrine which they have learned, they cause the offence,
But the following words make their caution prudent and practicable, [ contrary to the Doctrine which you have learned and avoid them ] they that recede from the Doctrine which they have learned, they cause the offence,
for then all men shall be bound to professe against their conscience, that is, with their mouthes not to confesse unto salvation, what with their hearts they believe unto righteousnesse.
for then all men shall be bound to profess against their conscience, that is, with their mouths not to confess unto salvation, what with their hearts they believe unto righteousness.
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therefore here all the certainty that is in the thing, is when the truth is secured, and all the security to the men will be in the humility of their persons, and the heartinesse and simplicity of their intention, and diligence of inquiry.
Therefore Here all the certainty that is in the thing, is when the truth is secured, and all the security to the men will be in the humility of their Persons, and the heartiness and simplicity of their intention, and diligence of inquiry.
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And we might do so as easily as they, if the world would onely take their depositum, that doctrine which they delivered to all men, that is, the Creed, and superinduce nothing else,
And we might do so as Easily as they, if the world would only take their depositum, that Doctrine which they Delivered to all men, that is, the Creed, and superinduce nothing Else,
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This course is plain and easie, and I will not intricate it with more words, but leave it directly in its own truth and certainty, with this onely direction.
This course is plain and easy, and I will not intricate it with more words, but leave it directly in its own truth and certainty, with this only direction.
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Secondly choose that which is most advantageous to a holy life, to the proper graces of a Christian, to humility, to charity, to forgivenesse and alms, to obedience,
Secondly choose that which is most advantageous to a holy life, to the proper graces of a Christian, to humility, to charity, to forgiveness and alms, to Obedience,
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and complying with governments, to the honour of God and the exaltation of his attributes, and to the conservation and advantages of the publike societies of men;
and complying with governments, to the honour of God and the exaltation of his attributes, and to the conservation and advantages of the public societies of men;
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and this last, Saint Paul directs, Let ours be carefull to maintain goodworks for necessary uses, for he that heartily pursues these proportions cannot be an ill man,
and this last, Saint Paul directs, Let ours be careful to maintain Goodworks for necessary uses, for he that heartily pursues these proportions cannot be an ill man,
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6. But because this is an act of wisdom, rather then prudence, and supposes science or knowledge rather then experience, therefore it concerns the prudence of a Christian to observe the practise,
6. But Because this is an act of Wisdom, rather then prudence, and supposes science or knowledge rather then experience, Therefore it concerns the prudence of a Christian to observe the practice,
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I remember what Simmias in Plutarch tels concerning Socrates, that if he heard any man say he saw a divine vision, he presently esteemed him vain and proud;
I Remember what Simmias in Plutarch tells Concerning Socrates, that if he herd any man say he saw a divine vision, he presently esteemed him vain and proud;
Gods words were delivered indeed by single men, but such as were publikely designed Prophets, remarked with a known character, approved of by the high Priest,
God's words were Delivered indeed by single men, but such as were publicly designed prophets, remarked with a known character, approved of by the high Priest,
But secondly, they that intend to teach by an extraordinary spirit, if they pretend to teach according to Scripture must be examined by the measures of Scripture,
But secondly, they that intend to teach by an extraordinary Spirit, if they pretend to teach according to Scripture must be examined by the measures of Scripture,
and then their extraordinary must be judged by the ordinary spirit, and stands or falls by the rules of every good mans religion, and publike government;
and then their extraordinary must be judged by the ordinary Spirit, and Stands or falls by the rules of every good men Religion, and public government;
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it is the parent of folly, and giddy doctrine, impossible to be proved, and therefore uselesse to all purposes of religion, reason, or sober counsels;
it is the parent of folly, and giddy Doctrine, impossible to be proved, and Therefore useless to all Purposes of Religion, reason, or Sobrium Counsels;
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it is like an invisible colour, or musick without a sound, it is, and indeed is so intended to be, a direct overthrow of order, and government, and publike ministeries;
it is like an invisible colour, or music without a found, it is, and indeed is so intended to be, a Direct overthrow of order, and government, and public ministeries;
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it imposes upon willing people after the same manner that Oracles and the lying Daemons did of old time, abusing men not by proper efficacy of its own,
it imposes upon willing people After the same manner that Oracles and the lying Daemons did of old time, abusing men not by proper efficacy of its own,
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it is a great disparagement to the sufficiency of Scripture, and asperses the Divine providence for giving to so many ages of the Church an imperfect religion, expressely against the truth of their words who said, they had declared the whole truth of God, and told all the will of God:
it is a great disparagement to the sufficiency of Scripture, and asperses the Divine providence for giving to so many ages of the Church an imperfect Religion, expressly against the truth of their words who said, they had declared the Whole truth of God, and told all the will of God:
for the supplying of which he hath given Apostles and Evangelists, Prophets and Pastors, Bishops and Priests, the spirit of Ordination, and the spirit of instruction, Catechists, and Teachers, Arts and Sciences, Scriptures and a constant succession of Expositors, the testimony of Churches,
for the supplying of which he hath given Apostles and Evangelists, prophets and Pastors, Bishops and Priests, the Spirit of Ordination, and the Spirit of instruction, Catechists, and Teachers, Arts and Sciences, Scriptures and a constant succession of Expositors, the testimony of Churches,
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and have a strange fortune, and a singular religion, and a portion by himself, a great way off from the common inheritance of the Saints, who are all led by the Spirit of God,
and have a strange fortune, and a singular Religion, and a portion by himself, a great Way off from the Common inheritance of the Saints, who Are all led by the Spirit of God,
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and the helps of the Ministery, leading them to the common countrey, which is the portion of all that are the sons of adoption, consigned by the Spirit of God, the earnest of their inheritance.
and the helps of the Ministry, leading them to the Common country, which is the portion of all that Are the Sons of adoption, consigned by the Spirit of God, the earnest of their inheritance.
Concerning the pretence of a private spirit, for interpretation of the confessed doctrine of God (the holy Scriptures) it will not so easily come into this Question of choosing our spirituall Guides;
Concerning the pretence of a private Spirit, for Interpretation of the confessed Doctrine of God (the holy Scriptures) it will not so Easily come into this Question of choosing our spiritual Guides;
Because every person that can be Candidate in this office, that can be chosen to guide others, must be a publike man, that is, of a holy calling, sanctified or separate publikely to the office;
Because every person that can be Candidate in this office, that can be chosen to guide Others, must be a public man, that is, of a holy calling, sanctified or separate publicly to the office;
but therefore, mingle not in the communities of such men, for they will make it a part of your religion to prosecute that end openly which they by arts of the Tempter have insinuated privately.
but Therefore, mingle not in the communities of such men, for they will make it a part of your Religion to prosecute that end openly which they by arts of the Tempter have insinuated privately.
and therefore you shall observe in all the characters which the B. Apostles of our Lord made for describing and avoiding societies of hereticks, false guides and bringers in of strange doctrines, still they reckon treason and rebellion; so S. Paul, In the last dayes perillous times shall come, the men shall have the form of Godlinesse,
and Therefore you shall observe in all the characters which the B. Apostles of our Lord made for describing and avoiding societies of Heretics, false guides and bringers in of strange doctrines, still they reckon treason and rebellion; so S. Paul, In the last days perilous times shall come, the men shall have the from of Godliness,
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thats their characteristic note. So Saint Peter the Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgement to be punished.
thats their characteristic note. So Saint Peter the Lord Knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgement to be punished.
The same also is recorded and observed by Saint Jude, likewise also these filthy dreamers defile the flesh, despise dominion and speak evil of dignities.
The same also is recorded and observed by Saint U^de, likewise also these filthy dreamers defile the Flesh, despise dominion and speak evil of dignities.
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and by this character the Holy Ghost in all ages hath given us caution to avoid such assemblies, where the speaking and ruling man shall be the canker of government,
and by this character the Holy Ghost in all ages hath given us caution to avoid such assemblies, where the speaking and ruling man shall be the canker of government,
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so they prophetically did foresignifie al such sects to be avoided who to catch silly women laden with sins preach doctrines of ease and licenciounesse, apt to countenance and encourage vile things,
so they prophetically did foresignify all such Sects to be avoided who to catch silly women laden with Sins preach doctrines of ease and licenciounesse, apt to countenance and encourage vile things,
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because the former is so shameful a crime and renders a mans spirit naturally averse to government that if it falls upon the person of a Ruler, it takes from him the spirit of government,
Because the former is so shameful a crime and renders a men Spirit naturally averse to government that if it falls upon the person of a Ruler, it Takes from him the Spirit of government,
and renders him diffident, pusillanimous, private, and ashamed; if it happen in the person of a subject, it makes him hate the man that shall shame him and punish him:
and renders him diffident, pusillanimous, private, and ashamed; if it happen in the person of a Subject, it makes him hate the man that shall shame him and Punish him:
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it hates the light and the Sun, because that opens him, and therefore is much more against government because that publishes and punishes too. One thing I desire to be observed, that though the primitive heresies now named and all those others their successors practised and taught horrid impurities,
it hates the Light and the Sun, Because that Opens him, and Therefore is much more against government Because that publishes and Punishes too. One thing I desire to be observed, that though the primitive heresies now nam and all those Others their Successors practised and taught horrid Impurities,
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But Christian religion is so pure and holy that chastity is sometimes used for the whole religion, and to do an action chastly signifies purity of intention, abstraction from the world and separation from low and secular ends, the virginity of the soul, and its union with God;
But Christian Religion is so pure and holy that chastity is sometime used for the Whole Religion, and to do an actium chastely signifies purity of intention, abstraction from the world and separation from low and secular ends, the virginity of the soul, and its Union with God;
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and all deviations and estrangements from God and adhesion to forbidden objects is called fornication and adultery. Those sects therefore that teach, incourage,
and all deviations and estrangements from God and adhesion to forbidden objects is called fornication and adultery. Those Sects Therefore that teach, encourage,
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or practise impious or unhallowed mixtures and shameful lusts are issues of the impure spirit and most contrary to God who can behold no unclean thing.
or practise impious or unhallowed mixtures and shameful Lustiest Are issues of the impure Spirit and most contrary to God who can behold no unclean thing.
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or forbid some sins with extreme rigour, and yet practise or teach those that serve their interest or constitute their sect, are to be suspected and avoided accordingly.
or forbid Some Sins with extreme rigour, and yet practise or teach those that serve their Interest or constitute their sect, Are to be suspected and avoided accordingly.
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but then if you watch their private, or stay till their numbers are full, or observe their spiritual habits, you shall finde them indulgent to themselves,
but then if you watch their private, or stay till their numbers Are full, or observe their spiritual habits, you shall find them indulgent to themselves,
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or to return from their disguises, or so spiritually wicked, that their pride, or their revenge, their envie or their detraction, their scorn or their complacency in themselves, their desire of preheminence and their impatience of arrival, shall place them far enough in distance from a poor carnal sinner, whom they shall load with censures and an upbraiding scorn;
or to return from their disguises, or so spiritually wicked, that their pride, or their revenge, their envy or their detraction, their scorn or their complacency in themselves, their desire of pre-eminence and their impatience of arrival, shall place them Far enough in distance from a poor carnal sinner, whom they shall load with censures and an upbraiding scorn;
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chastise a drunkard and promote sedition, declaime against the vanity of great persons, and then spoil them of their goods, reform manners and engrosse estates, talk godly and do impiously, these are teachers, which the Holy spirit of God hath by three Apostles bid us to beware of and decline as we would run from the hollownesse of a grave or the despaires and sorrows of the damned.
chastise a drunkard and promote sedition, declaim against the vanity of great Persons, and then spoil them of their goods, reform manners and engross estates, talk godly and do impiously, these Are Teachers, which the Holy Spirit of God hath by three Apostles bid us to beware of and decline as we would run from the hollowness of a grave or the despairs and sorrows of the damned.
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Such as are 1. when the teachers of sects stir up unprofitable and uselesse Questions, 2. when they causelesly retire from the universal customs of Christendom, 3. And cancel all the memorials of the greatest mysteries of our redemption, 4. When their confessions and Catechismes and their whole religion consist NONLATINALPHABET in speculations and ineffective notions, in discourses of Angels and spirits, in abstractions and raptures, in things they understand not and of which they have no revelation 5. Or else if their religion spends it self in ceremonies, outward guises and material solemnities and imperfect formes drawing the heart of the vine forth into leaves and irregular fruitless suckers, turning the substance into circumstances,
Such as Are 1. when the Teachers of Sects stir up unprofitable and useless Questions, 2. when they causelessly retire from the universal customs of Christendom, 3. And cancel all the memorials of the greatest Mysteres of our redemption, 4. When their confessions and Catechisms and their Whole Religion consist in speculations and ineffective notions, in discourses of Angels and spirits, in abstractions and raptures, in things they understand not and of which they have no Revelation 5. Or Else if their Religion spends it self in ceremonies, outward guises and material solemnities and imperfect forms drawing the heart of the vine forth into leaves and irregular fruitless suckers, turning the substance into Circumstances,
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For by these two particulars the Apostles reproved the Jews and the Gnostics, or those that from the school of Pythagoras pretended conversation with Angels and great knowledge of the secrets of the spirits;
For by these two particulars the Apostles reproved the jews and the Gnostics, or those that from the school of Pythagoras pretended Conversation with Angels and great knowledge of the secrets of the spirits;
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then you may consider him upon his proper grounds, but if he refuses that, refuse his conduct sure enough, 7. You may also watch whether they do not chose their proselyts amongst the rich and vitious;
then you may Consider him upon his proper grounds, but if he refuses that, refuse his conduct sure enough, 7. You may also watch whither they do not chosen their Proselytes among the rich and vicious;
that they may serve themselves upon his wealth, and their disciple upon his vice, 8. If their doctrines evidently and greatly serve the interest of wealth or honour,
that they may serve themselves upon his wealth, and their disciple upon his vice, 8. If their doctrines evidently and greatly serve the Interest of wealth or honour,
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and are negligent to gain them to good life, 10. If by pretences they lessen the severity of Christs precepts, and are easy in dispensations and licencious glosses: 11. If they invent suppletories to excuse an evil man and yet to reconcile his bad life with the hopes of heaven, you have reason to suspect the whole and to reject these parts of errour and designe which in themselves are so unhandsom alwayes, and somtimes criminal.
and Are negligent to gain them to good life, 10. If by pretences they lessen the severity of Christ Precepts, and Are easy in dispensations and licentious Glosses: 11. If they invent suppletories to excuse an evil man and yet to reconcile his bad life with the hope's of heaven, you have reason to suspect the Whole and to reject these parts of error and Design which in themselves Are so unhandsome always, and sometimes criminal.
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Here indeed is the great necessity that we should have the prudence and discretion, the NONLATINALPHABET of serpents, — ut cernamus acutum Quam aut aquila aut serpens Epidaurius.
Here indeed is the great necessity that we should have the prudence and discretion, the of Serpents, — ut cernamus Acutum Quam Or aquila Or serpens Epidaurius.
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who charm not wisely, but cunningly, leading aside unstable souls; against these we must stop our ears or lend our attention according to the foregoing measures and significations;
who charm not wisely, but cunningly, leading aside unstable Souls; against these we must stop our ears or lend our attention according to the foregoing measures and significations;
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It is enough that we decline those guides that lead us to hell, but not to think that we are inticed to death by the weaknesses of every disagreeing brother.
It is enough that we decline those guides that led us to hell, but not to think that we Are enticed to death by the Weaknesses of every disagreeing brother.
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Many men of holy calling and holy religion that are of unholy lives; homines ignavâ oper â Philosophâ sententiâ: But these must be separated from the institution:
Many men of holy calling and holy Religion that Are of unholy lives; homines ignavâ Operate â Philosophâ sententiâ: But these must be separated from the Institution:
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For one hath a better government, a second a better confession, a third hath excellent spiritual arts for the conduct of souls, a fourth hath fewer errours,
For one hath a better government, a second a better Confessi, a third hath excellent spiritual arts for the conduct of Souls, a fourth hath fewer errors,
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and fitted to all circumstances, * that we be wise in choosing our company * reserved and wary in our friendships, * and communicative in our charity, * that we be silent and retentive of what we hear and what we think, * not credulous, * not unconstant, * that we be deliberate in our election * and vigorous in our prosecutions, * that we suffer not good nature to discompose our duty but that we separate images from substances,
and fitted to all Circumstances, * that we be wise in choosing our company * reserved and wary in our friendships, * and communicative in our charity, * that we be silent and retentive of what we hear and what we think, * not credulous, * not unconstant, * that we be deliberate in our election * and vigorous in our prosecutions, * that we suffer not good nature to discompose our duty but that we separate Images from substances,
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for sometimes that which is counselled to us by Christian prudence is accounted folly by humane prudence, and so it is ever accounted when our duty leads us into a persecution. * Hither also appertain;
for sometime that which is counseled to us by Christian prudence is accounted folly by humane prudence, and so it is ever accounted when our duty leads us into a persecution. * Hither also appertain;
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but transported with neither into the regions of despair or levity, pusillanimity or Tyranny, dejection or Garishnesse, * alwayes to look upon the sear we have impressed upon our flesh,
but transported with neither into the regions of despair or levity, pusillanimity or Tyranny, dejection or Garishness, * always to look upon the sear we have impressed upon our Flesh,
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and no more to handle dangers and knives, * to abstain from ambitious and vexatious suits, * not to contend with a mighty man, * ever to listen to him (who according to the proverb) hath four ears, Reason Religion, wisdom and experience, * rather to lose a benefit then to suffer a detriment and an evil, * to stop the beginnings of evil, * to pardon and not to observe all the faults of friends or enemies;
and no more to handle dangers and knives, * to abstain from ambitious and vexatious suits, * not to contend with a mighty man, * ever to listen to him (who according to the proverb) hath four ears, Reason Religion, Wisdom and experience, * rather to loose a benefit then to suffer a detriment and an evil, * to stop the beginnings of evil, * to pardon and not to observe all the Faults of Friends or enemies;
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* not to be insolent in successe, but to proceed according to the probability of humane causes and contingencies, * ever to be thankful for benefits, * and profitable to others and useful in all that we can, * to watch the seasons and circumstances of actions, * to do that willingly which cannot be avoided,
* not to be insolent in success, but to proceed according to the probability of humane Causes and contingencies, * ever to be thankful for benefits, * and profitable to Others and useful in all that we can, * to watch the seasons and Circumstances of actions, * to do that willingly which cannot be avoided,
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lest the necessity serve anothers appetite, and it be lost to all our purposes, Insignis enim est prudentiae, ut quod non facere non possis, id facere ut libenter fecisse videaris, * not to pursue difficult uncertain and obscure things with violence and passion.
lest the necessity serve another's appetite, and it be lost to all our Purposes, Insignis enim est prudentiae, ut quod non facere non possis, id facere ut Libenter To have made videaris, * not to pursue difficult uncertain and Obscure things with violence and passion.
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I end this with the saying of Socrates. NONLATINALPHABET Vertue is but a shadow and a servile imployment unlesse it be adorned and instructed with prudence which gives motion and conduct, spirits and vigourousnesse to religion, making it not onely humane and reasonable but Divine and caelestial.
I end this with the saying of Socrates. Virtue is but a shadow and a servile employment unless it be adorned and instructed with prudence which gives motion and conduct, spirits and vigourousnesse to Religion, making it not only humane and reasonable but Divine and celestial.
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OUR Blessed Saviour having prefac'd concerning Prudence, addes to the integrity of the precept, and for the conduct of our religion, that we be simple as well as prudent, innocent as well as wary:
OUR Blessed Saviour having prefaced Concerning Prudence, adds to the integrity of the precept, and for the conduct of our Religion, that we be simple as well as prudent, innocent as well as wary:
Et homines simplices, minimè malos, the Romans called parum cautos, saepè stolidos, unwary fools, and defenselesse people were called simple: and when the innocency of the old simple Romans in Junius Brutus time, in Fabritius,
Et homines simplices, minimè Malos, the Roman called Parum cautos, saepè stolidos, unwary Fools, and defenseless people were called simple: and when the innocency of the old simple Roman in Junius Brutus time, in Fabritius,
and Camillus began to degenerate, and to need the Aquilian law to force men to deal honestly, quickly the mischief increased, till the Aquilian law grew as much out of power,
and Camillus began to degenerate, and to need the Aquilian law to force men to deal honestly, quickly the mischief increased, till the Aquilian law grew as much out of power,
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And there, and every where else men thought they got a purchase, when they met with an honest man, and NONLATINALPHABET Aristotle calls NONLATINALPHABET, and NONLATINALPHABET.
And there, and every where Else men Thought they god a purchase, when they met with an honest man, and Aristotle calls, and.
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but in the matter of interest we are wary as serpents, subtil as foxes, vigilant as the birds of the night, rapacious as Kites, tenacious as grapling hooks and the weightiest anchors,
but in the matter of Interest we Are wary as Serpents, subtle as foxes, vigilant as the Birds of the night, rapacious as Kites, tenacious as grappling hooks and the Weightiest anchors,
and are wound in a sheet of water, descending into mischief or your grave; suffering a great fall, or a sudden death by your confidence and unsuspecting foot.
and Are wound in a sheet of water, descending into mischief or your grave; suffering a great fallen, or a sudden death by your confidence and unsuspecting foot.
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Their promises are but fair language, and the civilities of the Piazzas or Exchanges, and disband and unty like the air that beat upon their teeth,
Their promises Are but fair language, and the civilities of the Piazzas or Exchanges, and disband and untie like the air that beatrice upon their teeth,
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Leporina resolved to die, being troubled for her husbands danger, and he resolved to die with her that had so great a kindnesse for him as not to out-live the best of her husbands fortune.
Leporina resolved to die, being troubled for her Husbands danger, and he resolved to die with her that had so great a kindness for him as not to outlive the best of her Husbands fortune.
and died, and the woman carried him forth to funeral, and after a little illnesse which she soon recovered, she enterd upon the inheritance and a second marriage. Tuta frequensque via est —
and died, and the woman carried him forth to funeral, and After a little illness which she soon recovered, she entered upon the inheritance and a second marriage. Tuta frequensque via est —
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to tell a lie to abuse a mans belief, and by it to enter upon any thing of his possession or his injury is a perfect destruction of all humane society, the most ignoble of all humane follies, perfectly contrary to God, who is Truth it self, the greatest argument of a timorous and a base, a cowardly and a private minde, not at all honest,
to tell a lie to abuse a men belief, and by it to enter upon any thing of his possession or his injury is a perfect destruction of all humane society, the most ignoble of all humane follies, perfectly contrary to God, who is Truth it self, the greatest argument of a timorous and a base, a cowardly and a private mind, not At all honest,
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for besides that it abuses his interest, it also makes him for ever insecure, and uneasie in his confidence, which is the period of cares, the rest of a mans spirit;
for beside that it Abuses his Interest, it also makes him for ever insecure, and uneasy in his confidence, which is the Period of Cares, the rest of a men Spirit;
and above all, lying, or craftinesse, and unfaithful usages, robs a man of the honour of his soul, making his understanding uselesse and in the condition of a fool; spoiled, and dishonoured, and despised:
and above all, lying, or craftiness, and unfaithful usages, robs a man of the honour of his soul, making his understanding useless and in the condition of a fool; spoiled, and dishonoured, and despised:
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Non licet suffurari mentem hominis etiam Samaritani, said R. Moses, sed veritatem loquere atque age ingenuè, If a man be a Samaritan, that is, a hated person, a person from whom you differ in matter of religion,
Non licet suffurari mentem hominis etiam Samaritans, said R. Moses, sed veritatem Speak atque age ingenuè, If a man be a Samaritan, that is, a hated person, a person from whom you differ in matter of Religion,
it hurts our friends, mendacium in damnum potens, and makes the man that owns it guilty of a crime, that is, to be punished by the sorrows usually suffered in the most execrable places of the cities;
it hurts our Friends, Mendacium in damnum potens, and makes the man that owns it guilty of a crime, that is, to be punished by the sorrows usually suffered in the most execrable places of the cities;
1. The first office of Christian simplicity consists in our religion and manners: that they he open and honest, publike and justifiable, the same at home and abroad;
1. The First office of Christian simplicity consists in our Religion and manners: that they he open and honest, public and justifiable, the same At home and abroad;
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To provoke God that we may deceive men, to defie his Almightinesse, that we may abuse our brother, is to destroy all that is Sacred, all that is prudent, it is an open hostility to all things humane and divine, a breaking from all the bands of all relations,
To provoke God that we may deceive men, to defy his Almightiness, that we may abuse our brother, is to destroy all that is Sacred, all that is prudent, it is an open hostility to all things humane and divine, a breaking from all the bans of all relations,
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It is a crafty life that men live, carrying designes, and living upon secret purposes; Pudor impudentem celat, audacem quies, piet as nefandum, vera fallaces probant; simulantque molles dura.
It is a crafty life that men live, carrying designs, and living upon secret Purposes; Pudor impudentem celat, audacem quies, Piet as Nefandum, vera fallacies probant; simulantque molles dura.
Men pretend modesty, and under that red vail are bold against Superiours, saucy to their betters upon pretences of religion, invaders of others rights by false propositions in Theology, pretending humility they challenge superiority above all orders of men,
Men pretend modesty, and under that read Vail Are bold against Superiors, saucy to their betters upon pretences of Religion, invaders of Others rights by false propositions in Theology, pretending humility they challenge superiority above all order of men,
they bear upon their face great religion, and are impious in their relations, false to their trust, unfaithful to their friend, unkinde to their dependants;
they bear upon their face great Religion, and Are impious in their relations, false to their trust, unfaithful to their friend, unkind to their dependants;
& cubile humi positum & quicquid aliud ambitionem viâ perversâ sequitur: being the softest persons under an austere habit, the loosest livers under a contracted brow;
& cubile humi positum & quicquid Aliud ambitionem viâ perversâ sequitur: being the Softest Persons under an austere habit, the loosest livers under a contracted brow;
but it alwayes concerns us that we be religious, and we may reasonably think, that if the colours of religion so well do advantage to us, the substance and reality would do it much more.
but it always concerns us that we be religious, and we may reasonably think, that if the colours of Religion so well do advantage to us, the substance and reality would do it much more.
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No. We shall be sure to feel the blessings of both the worlds if we serve in the offices of religion devoutly and charitably, before men and before God:
No. We shall be sure to feel the blessings of both the world's if we serve in the Offices of Religion devoutly and charitably, before men and before God:
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if we ask of God things honest in the sight of men, NONLATINALPHABET (as Pythagoras gave in precept) praying to God with a free heart and a publike prayer,
if we ask of God things honest in the sighed of men, (as Pythagoras gave in precept) praying to God with a free heart and a public prayer,
and doing before men things that are truly pleasing to God, turning our heart outward and our face inwards, that is, conversing with men as in the presence of God,
and doing before men things that Are truly pleasing to God, turning our heart outward and our face inward, that is, conversing with men as in the presence of God,
Ornat hunc maguitudo animi quae nihil ad ostentationem, omnia ad conscientiam refert: rectèque facti, non ex populi sermone mercedem, sed ex facto petit.
Ornat hunc maguitudo animi Quae nihil ad ostentationem, omnia ad conscientiam refert: rectèque facti, non ex People sermon mercedem, sed ex facto petit.
And this does well state the question of a sincere religion, and an ingenuous goodnesse; It requires that we do nothing for ostentation, but every thing for conscience;
And this does well state the question of a sincere Religion, and an ingenuous Goodness; It requires that we do nothing for ostentation, but every thing for conscience;
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Neither doth the sincerity of our religion require that we should not conceal our sins, for he that sins and dares to own them publikely may become impudent:
Neither does the sincerity of our Religion require that we should not conceal our Sins, for he that Sins and dares to own them publicly may become impudent:
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lest he should disturbe the sacrifice, or discompose the ministery before Alexander the Great, concealed his pain to the honour of patience and religion.
lest he should disturb the sacrifice, or discompose the Ministry before Alexander the Great, concealed his pain to the honour of patience and Religion.
But the Spartan boy who suffered the little fox to eat his bowels rather then confesse his theft when he was in danger of discovery, payed the price of a bold hypocrisie;
But the Spartan boy who suffered the little fox to eat his bowels rather then confess his theft when he was in danger of discovery, paid the price of a bold hypocrisy;
A mighty wrastler, that had won a crown at Olympus, for contending prosperously, was observed to turn his head and go forward, with his face upon his shoulder, to behold a fair woman that was present;
A mighty wrestler, that had wone a crown At Olympus, for contending prosperously, was observed to turn his head and go forward, with his face upon his shoulder, to behold a fair woman that was present;
These are the follies and weaknesses of man and dishonours to religion, when a man shall contend nobly and do handsomly and then be taken in a base or a dishonorable action;
These Are the follies and Weaknesses of man and dishonours to Religion, when a man shall contend nobly and do handsomely and then be taken in a base or a dishonourable actium;
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But when his own sentence too is prepared against the day of his discovery. Notas ergo nimis fraudes, deprensa { que } furta Jam tollas, & sis ebria simpliciter.
But when his own sentence too is prepared against the day of his discovery. Notas ergo nimis frauds, deprensa { que } furta Jam tollas, & sis Ebria simpliciter.
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A simple drunkard hath but one fault, But they that avoid discovery, that they may drink on without shame or restraint adde hypocrisy to their vitious fulnesse:
A simple drunkard hath but one fault, But they that avoid discovery, that they may drink on without shame or restraint add hypocrisy to their vicious fullness:
and for all the amazements of their consequent discovery have no other recompence, but that they pleased themselves in the security of their crime, and their undeserved reputation:
and for all the amazements of their consequent discovery have no other recompense, but that they pleased themselves in the security of their crime, and their undeserved reputation:
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So Cicero determins the case of prudence and simplicity. The discovery of pious frauds, and the disclaiming of false but profitable and rich propositions;
So Cicero determins the case of prudence and simplicity. The discovery of pious frauds, and the disclaiming of false but profitable and rich propositions;
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the reducing every man to the perfect understanding of his own religion so far as can concern his duty, the disallowing false miracles, legends and fabulous stories, of cosening the people into awfulnesse, fear and superstition, these are parts of Christian simplicity which do integrate this duty:
the reducing every man to the perfect understanding of his own Religion so Far as can concern his duty, the disallowing false Miracles, legends and fabulous stories, of cosening the people into awfulness, Fear and Superstition, these Are parts of Christian simplicity which do integrate this duty:
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and all lying, and all diligence to discountenance it, yet it could not be, it was the truth of God and therefore it was stronger then all the gates of hell,
and all lying, and all diligence to discountenance it, yet it could not be, it was the truth of God and Therefore it was Stronger then all the gates of hell,
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and he that tells a lie for his religion or goes about by fraud and imposture to gain proselytes, either dares not trust his cause or dare not trust God.
and he that tells a lie for his Religion or Goes about by fraud and imposture to gain Proselytes, either dares not trust his cause or Dare not trust God.
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True religion is open in its articles, honest in its prosecutions, just in its conduct, innocent when it is accused, ignorant of falsehood, sure in its truth, simple in its sayings:
True Religion is open in its Articles, honest in its prosecutions, just in its conduct, innocent when it is accused, ignorant of falsehood, sure in its truth, simple in its sayings:
it covers indeed a multitude of sins by curing them, and obtaining pardon for them, but it can dissemble nothing of it self, it cannot tell or do a lie:
it covers indeed a multitude of Sins by curing them, and obtaining pardon for them, but it can dissemble nothing of it self, it cannot tell or do a lie:
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the sum of which is that which Aquilius said concerning fraud and craft, bona sides the honesty of a mans faith and religion is destroyed cum aliud simulatum aliud actum sit, when either we conceale what we ought to publish,
the sum of which is that which Aquilius said Concerning fraud and craft, Bona sides the honesty of a men faith and Religion is destroyed cum Aliud simulatum Aliud Acts sit, when either we conceal what we ought to publish,
that they be decreed with equity and proportioned to the capacity and profit of the subjects and that they be applied to practise with remissions and reasonable interpretations agreeable to the sence of the words and the minde of the lawgiver;
that they be decreed with equity and proportioned to the capacity and profit of the subject's and that they be applied to practise with remissions and reasonable interpretations agreeable to the sense of the words and the mind of the lawgiver;
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but laws are not to be cosened and abused by contradictory glosses, and phantastick elusions as knowing that if the majesty and sacrednesse of them be once abused and subjected to contempt and unreasonable and easy resolutions, their girdle is unloosed and they suffer the shame of prostitution and contempt When Saul made a law, that he that eat before night should die, the people perswaded him directly to rescind it, in the case of Jonathan,
but laws Are not to be cozened and abused by contradictory Glosses, and fantastic elusions as knowing that if the majesty and sacredness of them be once abused and subjected to contempt and unreasonable and easy resolutions, their girdle is unloosed and they suffer the shame of prostitution and contempt When Saul made a law, that he that eat before night should die, the people persuaded him directly to rescind it, in the case of Johnathan,
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because it was unequal and unjust that he who had wrought their deliverance, and in that working it, was absent from the promulgation of the law should suffer for breaking it, in a case of violent necessity and of which he heard nothing upon so faire and probable a cause:
Because it was unequal and unjust that he who had wrought their deliverance, and in that working it, was absent from the Promulgation of the law should suffer for breaking it, in a case of violent necessity and of which he herd nothing upon so fair and probable a cause:
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But when he shall also leave the law so that every of the ministers of Justice and the Judges shall have power to rule by a loose, by an arbitrary ▪ by a contradictory interpretation, it is intolerable.
But when he shall also leave the law so that every of the Ministers of justice and the Judges shall have power to Rule by a lose, by an arbitrary ▪ by a contradictory Interpretation, it is intolerable.
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concerning which the cases are several. 1. First all promises in which a third or a second person hath no interest, that is the promises of kindnesse and civilities, are tied to passe into performance, secundum aequum & bonum: and though they may oblige to some small inconvenience,
Concerning which the cases Are several. 1. First all promises in which a third or a second person hath no Interest, that is the promises of kindness and civilities, Are tied to pass into performance, secundum Aequum & bonum: and though they may oblige to Some small inconvenience,
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I will come etiamsi non concoxero, although I have not slept my full sleep, but Si febricitavero if I be in a feaver or have reason to fear one, I am disobliged.
I will come Even if non concoxero, although I have not slept my full sleep, but Si febricitavero if I be in a fever or have reason to Fear one, I am disobliged.
and the ordinary performances of just men, who do excuse and are excused respectively, by all rules of reason proportionably to such small entercourses:
and the ordinary performances of just men, who do excuse and Are excused respectively, by all rules of reason proportionably to such small intercourses:
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and therefore although such conditions be not expressed in making promises, yet to perform or rescind them by such laws is not against Christian simplicity. 2. Promises in matters of justice or in matters of grace as from a superiour to an inferiour must be so singly and ingenuously expressed, intended and performed accordingly, that no condition is to be reserved or supposed in them to warrant their non-performance,
and Therefore although such conditions be not expressed in making promises, yet to perform or rescind them by such laws is not against Christian simplicity. 2. Promises in matters of Justice or in matters of grace as from a superior to an inferior must be so singly and ingenuously expressed, intended and performed accordingly, that no condition is to be reserved or supposed in them to warrant their non-performance,
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in which cases we have a natural liberty to commute our promises, but so that we pay to the interested person a good, at least equal to that which we first promised.
in which cases we have a natural liberty to commute our promises, but so that we pay to the interested person a good, At least equal to that which we First promised.
And to this purpose it may be added that it is not against Christian simplicity to expresse our promises in such words which we know the interested man will understand to other purposes then I intend so it be not lesse that I mean, then that he hopes for.
And to this purpose it may be added that it is not against Christian simplicity to express our promises in such words which we know the interested man will understand to other Purposes then I intend so it be not less that I mean, then that he hope's for.
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they were presidents in the conduct of souls, Princes of Gods people, the chief in sufferings stood neerest to the crosse, had an elder brothers portion in the Kingdom of grace, were the founders of Churches,
they were Presidents in the conduct of Souls, Princes of God's people, the chief in sufferings stood nearest to the cross, had an elder Brother's portion in the Kingdom of grace, were the founders of Churches,
and dispensers of the mysteries of the kingdom and ministers of the spirit of God and chanels of mighty blessings, under mediators in the Priesthood of their Lord and their names were written in heaven;
and dispensers of the Mysteres of the Kingdom and Ministers of the Spirit of God and channels of mighty blessings, under mediators in the Priesthood of their Lord and their names were written in heaven;
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and to eat alone, and to walk in a croud and to be vexed with all the publick and many of the private evils of the people, which is the sum Total of an earthly Kingdom.
and to eat alone, and to walk in a crowd and to be vexed with all the public and many of the private evils of the people, which is the sum Total of an earthly Kingdom.
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He that promises to lend me a staffe to walk withal, and instead of that gives me a horse to carry me, hath not broken his promise, nor dealt deceitfully.
He that promises to lend me a staff to walk withal, and instead of that gives me a horse to carry me, hath not broken his promise, nor dealt deceitfully.
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And though that skins of buls and stagges and foxes and bears could have drawn a vail thick enough to hide the apertures of sin and natural shame and to defend us from heat and cold,
And though that skins of Bulls and stags and foxes and bears could have drawn a Vail thick enough to hide the apertures of since and natural shame and to defend us from heat and cold,
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yet when he addeth the fleeces of sheep and beavers, and the spoiles of silk worms, he hath proclaimed that although his promises are the bounds of our certain expectation,
yet when he adds the fleeces of sheep and beavers, and the spoils of silk worms, he hath proclaimed that although his promises Are the bounds of our certain expectation,
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imitating that example, and transcribing that copy of divine truth, alwayes remembring that his promises are yea and Amen And although God often goes more, yet he never goes lesse;
imitating that Exampl, and transcribing that copy of divine truth, always remembering that his promises Are yea and Amen And although God often Goes more, yet he never Goes less;
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and voices from heaven, and all the testimony of God himself, and that truth it self is bound upon us by the efficacy of great endearments and so many precepts;
and voices from heaven, and all the testimony of God himself, and that truth it self is bound upon us by the efficacy of great endearments and so many Precepts;
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and that he must either be incredulous or deceived, uncharitable or deluded like a fool, we dishonour the sacrednesse of the institution and become strangers to the spirit of truth,
and that he must either be incredulous or deceived, uncharitable or deluded like a fool, we dishonour the sacredness of the Institution and become Strangers to the Spirit of truth,
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Our Blessed Lord would not have his disciples to swear at all (no not in publick Judicature) if the necessities of the world would permit him to be obeyed:
Our Blessed Lord would not have his Disciples to swear At all (not not in public Judicature) if the necessities of the world would permit him to be obeyed:
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If Christians will live according to the religion, the word of a Christian were sufficient instrument to give testimony and to make promises, to secure a faith,
If Christians will live according to the Religion, the word of a Christian were sufficient Instrument to give testimony and to make promises, to secure a faith,
and upon that supposition oathes were uselesse, and therefore forbidden, because there could be no necessity to invoke Gods name in promises or affirmations if men were indeed Christians:
and upon that supposition Oaths were useless, and Therefore forbidden, Because there could be no necessity to invoke God's name in promises or affirmations if men were indeed Christians:
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but because many are not and they that are in name oftentimes are so in nothing else, it became necessary that man should swear in judgment and in publick courts;
but Because many Are not and they that Are in name oftentimes Are so in nothing Else, it became necessary that man should swear in judgement and in public Courts;
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but consider who it was that invented and made the necessitie of oaths, of bonds, of securities, of statutes, extents, judgements and all the artifices of humane diffidence and dishonesty;
but Consider who it was that invented and made the necessity of Oaths, of bonds, of securities, of statutes, extents, Judgments and all the artifices of humane diffidence and dishonesty;
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and all such entercourses, which suppose an equality of persons as to the matter of right and justice in the stipulation, NONLATINALPHABET was the old Attick law:
and all such intercourses, which suppose an equality of Persons as to the matter of right and Justice in the stipulation, was the old Attic law:
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NONLATINALPHABET. There are men in the world who love to smile, but that smile is more dangerous then the furrows of a contracted brow, or a storm in Adria;
. There Are men in the world who love to smile, but that smile is more dangerous then the furrows of a contracted brow, or a storm in Adria;
they praise that vehemently which they deride in their hearts, they declaim against a thing which themselves covet, they beg passionately for that which they value not,
they praise that vehemently which they deride in their hearts, they declaim against a thing which themselves covet, they beg passionately for that which they valve not,
and the good natured kidnesses of festivall chalices, for so Tacitus observes concerning the old Germans, [ De asciscendis principibus de pace & bello in conviviis consultant, tanquam nullo magis tempore ad simplices cogitationes pateat animus, aut ad magnas incalescat:
and the good natured kidnesses of festival Chalice, for so Tacitus observes Concerning the old Germanes, [ De asciscendis principibus de pace & bello in conviviis Consultant, tanquam nullo magis tempore ad simplices Cogitations pateat animus, Or ad Magnas incalescat:
The proper band of societies and contracts is, justice and necessities, religion and the laws; the measures of it are equitie and our selves and our own desires in the dayes of our need, natural or forced;
The proper band of societies and contracts is, Justice and necessities, Religion and the laws; the measures of it Are equity and our selves and our own Desires in the days of our need, natural or forced;
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or witnesses, or promises, or all the honour of men, or all the ingagements of religion, NONLATINALPHABET, said Cyrus in Xenophon, A man though he desires it,
or Witnesses, or promises, or all the honour of men, or all the engagements of Religion,, said Cyrus in Xenophon, A man though he Desires it,
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yet cannot be confident of the man that pretends truth yet tells a lye and is deprehended to have made use of the sacred name of friendship or religion, honesty or reputation to deceive his brother.
yet cannot be confident of the man that pretends truth yet tells a lie and is deprehended to have made use of the sacred name of friendship or Religion, honesty or reputation to deceive his brother.
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But when actions are of a double signification, or when a man is not abused or defeated of his right by an uncertain signe, it is lawfull to do a thing to other purposes then is commonly understood.
But when actions Are of a double signification, or when a man is not abused or defeated of his right by an uncertain Signen, it is lawful to do a thing to other Purposes then is commonly understood.
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Circumoision was the seal of the Jewish religion, and yet Saint Paul circumcised Timothy though he intended he should live like the Centile Christians,
Circumcision was the seal of the Jewish Religion, and yet Saint Paul circumcised Timothy though he intended he should live like the Centile Christians,
and neither did he prevaricate the strictnesse of simplicity and sincerity, because they were persons with whom he had made no contracts, to whom he had passed no obligation,
and neither did he prevaricate the strictness of simplicity and sincerity, Because they were Persons with whom he had made no contracts, to whom he had passed no obligation,
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and fair conditions, which because they have a latitude may be enlarged, or restrained according as the Merchant please, save onely he must never prevaricate the measures of equity,
and fair conditions, which Because they have a latitude may be enlarged, or restrained according as the Merchant please, save only he must never prevaricate the measures of equity,
In this case, the severity is so great, so exact, and so without variety of case, that it is not lawfull for a man to tell a truth, with a collateral designe to cozen and abuse;
In this case, the severity is so great, so exact, and so without variety of case, that it is not lawful for a man to tell a truth, with a collateral Design to cozen and abuse;
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Titus Claudius Centimalus was commanded by the Augures to pull down his house in the Coelian mountain, because it hindred their observation of the flight of birds;
Titus Claudius Centimalus was commanded by the Augurs to pull down his house in the Coelian mountain, Because it hindered their observation of the flight of Birds;
He that sels a house infected with the plague, or haunted with evil spirits, sels that which is not worth such a price which it might be put to if it were in health and peace:
He that sells a house infected with the plague, or haunted with evil spirits, sells that which is not worth such a price which it might be put to if it were in health and peace:
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To which also this is to be added, that in some great faults and such as have danger, (as in the cases now specified) no diminution of the price is sufficient to make the Merchant just and sincere,
To which also this is to be added, that in Some great Faults and such as have danger, (as in the cases now specified) no diminution of the price is sufficient to make the Merchant just and sincere,
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and prefers gain before justice, and the wealth of his private, before the necessity of publike society and commerce, being a son of earth whose centre is it self, without relation to heaven that moves upon anothers point,
and prefers gain before Justice, and the wealth of his private, before the necessity of public society and commerce, being a son of earth whose centre is it self, without Relation to heaven that moves upon another's point,
yet in the entercourses of justice God hath made that there is no difference, and therefore it was esteemed ignoble to dismisse a servant when corn was dear, in dangers of shipwrack to throw out an unprofitable boy and keep a fair horse;
yet in the intercourses of Justice God hath made that there is no difference, and Therefore it was esteemed ignoble to dismiss a servant when corn was dear, in dangers of shipwreck to throw out an unprofitable boy and keep a fair horse;
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or for a wise man to snatch a plank from a drowning fool, or if the Master of the ship should challenge the board upon which his passenger swims for his life,
or for a wise man to snatch a plank from a drowning fool, or if the Master of the ship should challenge the board upon which his Passenger swims for his life,
Now therefore simplicity and ingenuity in all contracts is perfectly and exactly necessary, because its contrary destroys that equality which justice hath placed in the affaires of men,
Now Therefore simplicity and ingenuity in all contracts is perfectly and exactly necessary, Because its contrary Destroys that equality which Justice hath placed in the affairs of men,
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but that which had influence into prosperous events; just as Ammianus affirms, nullo discrimine virtutis ac doli prosperos omnes laudari debere bellorum eventus:
but that which had influence into prosperous events; just as Ammianus affirms, nullo Discrimine virtue ac Doli prosperos omnes Laudari Debere bellorum eventus:
But this is so to be understood, that where there is an obligation either by the law of nations or by special contracts, No man dare to violate his faith or honour,
But this is so to be understood, that where there is an obligation either by the law of Nations or by special contracts, No man Dare to violate his faith or honour,
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Josephus tells of the sons of Herod, that in their enmities with their Vncle Pherora and Salome they had disagreeing manners of prosecution, as they had disagreeing hearts;
Josephus tells of the Sons of Herod, that in their enmities with their Uncle Pherora and Salome they had disagreeing manners of prosecution, as they had disagreeing hearts;
But in just wars on that side where a competent authority and a just cause warrants the arms and turns the active opposition into the excuse and licence of defence, there is no restraint upon the actions and words of men in the matter of sincerity,
But in just wars on that side where a competent Authority and a just cause warrants the arms and turns the active opposition into the excuse and licence of defence, there is no restraint upon the actions and words of men in the matter of sincerity,
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but that the laws of nations be strictly pursued and all parties; promises, and contracts observed religiously & by the proportion of a private & Christian ingenuity.
but that the laws of Nations be strictly pursued and all parties; promises, and contracts observed religiously & by the proportion of a private & Christian ingenuity.
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We finde it by wise and good men mentioned with honour, that the Romans threw bread from the besieged Capitol into the stations of the Gauls, that they might think them full of corn:
We find it by wise and good men mentioned with honour, that the Roman threw bred from the besieged Capitol into the stations of the Gauls, that they might think them full of corn:
and that Agesilaus discouraged the enemies by causing his own men to wear crowns in token of a Navall victory gotten by Pisander who yet was at that time destroyed by Conon,
and that Agesilaus discouraged the enemies by causing his own men to wear crowns in token of a Naval victory got by Pisander who yet was At that time destroyed by Conon,
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or that Valerius Levinus bragged prudently that he had killed Pyrrhus, and that others use the ensigns of enemies colours and garments, concerning which sort of actions and words Agesilaus, in Plutarch said NONLATINALPHABET.
or that Valerius Levinus bragged prudently that he had killed Phyrrhus, and that Others use the ensigns of enemies colours and garments, Concerning which sort of actions and words Agesilaus, in Plutarch said.
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6. Thus we see how far the laws of ingenuity and Christian simplicity have put fetters upon our words and actions and directed them in the paths of truth and noblenesse,
6. Thus we see how Far the laws of ingenuity and Christian simplicity have put fetters upon our words and actions and directed them in the paths of truth and nobleness,
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and if they be also wilful as such persons most commonly are, there is in art and nature left no wayes to deal with them but with innocent, charitable, and artificial deceptions;
and if they be also wilful as such Persons most commonly Are, there is in art and nature left no ways to deal with them but with innocent, charitable, and artificial deceptions;
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they are not capable of reason and solid discourses, and therefore either must be exposed to all harms like Lions whelps when their nurse and sire are taken in a toile,
they Are not capable of reason and solid discourses, and Therefore either must be exposed to all harms like Lions whelps when their nurse and sire Are taken in a toil,
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and therefore although a sick man may be cozened into his health, yet a man must not be cozened into his duty, which is no duty at all or pleasing to God,
and Therefore although a sick man may be cozened into his health, yet a man must not be cozened into his duty, which is no duty At all or pleasing to God,
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and therefore they are to be treated with arguments proper to move their wills by the instrument of understanding specially, being persons of perfect faculties and apt to be moved by the wayes of health and of a man.
and Therefore they Are to be treated with Arguments proper to move their wills by the Instrument of understanding specially, being Persons of perfect faculties and apt to be moved by the ways of health and of a man.
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But sinners that offend God by choice must have their choice corrected, and their understandings instructed or else their evill is not cured nor their state amended.
But Sinners that offend God by choice must have their choice corrected, and their understandings instructed or Else their evil is not cured nor their state amended.
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but it was but crudely said, so nakedly to deliver the doctrine for in such things which the people cannot understand and yet ought to obey, there is a liberty to use them as we use children, who are of no other condition or capacities then children;
but it was but crudely said, so nakedly to deliver the Doctrine for in such things which the people cannot understand and yet ought to obey, there is a liberty to use them as we use children, who Are of no other condition or capacities then children;
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but in all things where they can and ought to choose, because their understanding is onely a servant to God, no man hath power to abuse their credulity and reason, to preserve their estates, and peace.
but in all things where they can and ought to choose, Because their understanding is only a servant to God, no man hath power to abuse their credulity and reason, to preserve their estates, and peace.
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But because Children and mad people and diseased, are such whose underdandings are in minority and under Tuition, they are to be governed by their proper instruments and proportions;
But Because Children and mad people and diseased, Are such whose underdandings Are in minority and under Tuition, they Are to be governed by their proper Instruments and proportions;
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and although those advantages make them recompence, yet he that is tied to make a man recompence, hath done him injury and committed a sin, by which he was obliged to restitution;
and although those advantages make them recompense, yet he that is tied to make a man recompense, hath done him injury and committed a since, by which he was obliged to restitution;
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4. And now upon the grounds of this discourse, we may more easily determine concerning saving the life of a man by telling a lie in judgement NONLATINALPHABET said Pericles of Athens when his friend desired him to swear on his side;
4. And now upon the grounds of this discourse, we may more Easily determine Concerning Saving the life of a man by telling a lie in judgement said Pericles of Athens when his friend desired him to swear on his side;
I will assist my friend so far as I may not dishonour God, and to lie in judgment is directly against the being of government, the honour of Tribunals and the commandement of God,
I will assist my friend so Far as I may not dishonour God, and to lie in judgement is directly against the being of government, the honour of Tribunals and the Commandment of God,
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it is NONLATINALPHABET as Aristotle said of a lie, it is a thing evil in it self, that is, it is evil in the whole kinde, ever since it came to be forbidden by God:
it is as Aristotle said of a lie, it is a thing evil in it self, that is, it is evil in the Whole kind, ever since it Come to be forbidden by God:
and therefore all those instances of crafty and delusive answers which are recorded in scripture were extrajudicial and had not this load upon them to be a deceiving of authority in those things where they had right to command or inquire,
and Therefore all those instances of crafty and delusive answers which Are recorded in scripture were extrajudicial and had not this load upon them to be a deceiving of Authority in those things where they had right to command or inquire,
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and since the law of Moses forbad lying in judgement onely, by that law we are to judge of those actions in the old testament which were committed after its publication:
and since the law of Moses forbade lying in judgement only, by that law we Are to judge of those actions in the old Testament which were committed After its publication:
and because in the sermons of the prophets and especially in the new testament Christ hath superadded or enlarged the law of ingenuity & hearty simplicity, we are to leave the old scripture precedents upon the ground of their own permissions,
and Because in the Sermons of the Prophets and especially in the new Testament christ hath superadded or enlarged the law of ingenuity & hearty simplicity, we Are to leave the old scripture precedents upon the ground of their own permissions,
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and there is no leave given to prevaricate but to such persons where there can be no obligation, persons that have no right, such with whom no contract can be made;
and there is no leave given to prevaricate but to such Persons where there can be no obligation, Persons that have no right, such with whom no contract can be made;
and wiped her eyes and came in confidently and sate by her husbands bed-side, and when she could no longer forbear to weep, her husbands sicknesse was excuse enough to legitimate that sorrow, or else she could retire;
and wiped her eyes and Come in confidently and sat by her Husbands bedside, and when she could no longer forbear to weep, her Husbands sickness was excuse enough to legitimate that sorrow, or Else she could retire;
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but so long she forbore to confess the boy's death til Caecinna Paetus had so far recovered that he could go forth to see the boy and need not fear with sorrow to returne to his disease.
but so long she forbore to confess the boy's death till Caecinna Paetus had so Far recovered that he could go forth to see the boy and need not Fear with sorrow to return to his disease.
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and when we have such rare supplies out of the store-houses of reason and religion we have lesse reason to use these arts and little deviees, which are arguments of an infirmity as great as is the charity:
and when we have such rare supplies out of the storehouses of reason and Religion we have less reason to use these arts and little deviees, which Are Arguments of an infirmity as great as is the charity:
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and therefore wherever a lie is in any sense against justice, and wrongs any thing of a man, his judgement and his reason, his right or his liberty, it is expresly forbidden in the Christian religion:
and Therefore wherever a lie is in any sense against Justice, and wrongs any thing of a man, his judgement and his reason, his right or his liberty, it is expressly forbidden in the Christian Religion:
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These cases are intricate enough, and therefore I shall return plainly to presse the doctrine of simplicity which ought to be so sacred that a man ought to do nothing indirectly which it is not lawful to own;
These cases Are intricate enough, and Therefore I shall return plainly to press the Doctrine of simplicity which ought to be so sacred that a man ought to do nothing indirectly which it is not lawful to own;
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yet being not principals and actors in the contrivance alieni facinoris munus culum non repudiaverunt, refused not to receive a present made them by anothers crime;
yet being not principals and actors in the contrivance Alieni facinoris munus culum non repudiaverunt, refused not to receive a present made them by another's crime;
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for Tortoises and the Estrich hatch their egges with their looks onely; and some have designes which a dissembling face or an acted gesture can produce;
for Tortoises and the Ostrich hatch their eggs with their looks only; and Some have designs which a dissembling face or an acted gesture can produce;
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and as Christian simplicity forbids all lying in matter of interest and serious rights: so there is an appendix to this precept forbidding to lie in mirth;
and as Christian simplicity forbids all lying in matter of Interest and serious rights: so there is an appendix to this precept forbidding to lie in mirth;
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for of every idle word a man shall speak he shall give account in the day of judgment: and such are the jestings which S. Paul reckons amongst things uncomly; But amongst these;
for of every idle word a man shall speak he shall give account in the day of judgement: and such Are the jestings which S. Paul reckons among things uncomely; But among these;
But he that without any end of charity or institution shal tell lies onely to become ridiculous in himself or mock another, hath set some thing upon his doomsday book which must be taken off, by water or by fire, that is, by repentance or a judgement.
But he that without any end of charity or Institution shall tell lies only to become ridiculous in himself or mock Another, hath Set Some thing upon his doomsday book which must be taken off, by water or by fire, that is, by Repentance or a judgement.
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Nothing is easier then simplicity and ingenuity, it is open and ready without trouble and artificial cares, fit for communities and the proper vertue of men, the necessary appendage of useful speech, without which language were given to men as nails and teeth to Lions,
Nothing is Easier then simplicity and ingenuity, it is open and ready without trouble and artificial Cares, fit for communities and the proper virtue of men, the necessary appendage of useful speech, without which language were given to men as nails and teeth to Lions,
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it is a rare instrument of institution, and a certain token of courage, the companion of goodnesse and a noble minde, the preserver of friendship, the band of society, the security of merchants, and the blessing of trade;
it is a rare Instrument of Institution, and a certain token of courage, the Companion of Goodness and a noble mind, the preserver of friendship, the band of society, the security of merchant's, and the blessing of trade;
and the enemy of justice, and truth and peace of wealth and honour, of courage and merchandise, He is a good man with whom a blind man may safely converse dignus quicum in tenebris mices to whom in respect of his fair treatings, the darknesse and light are both alike:
and the enemy of Justice, and truth and peace of wealth and honour, of courage and merchandise, He is a good man with whom a blind man may safely converse Dignus quicum in tenebris mices to whom in respect of his fair treatings, the darkness and Light Are both alike:
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It was a mighty calamity that man was to undergo, when he that made him, armed himself against his creature, which would have died or turned to nothing,
It was a mighty calamity that man was to undergo, when he that made him, armed himself against his creature, which would have died or turned to nothing,
In the midst of these sadnesses God remembered his own creature, and pitied it, and by his mercy rescued him from the hand of his power, and the sword of his justice, and the guilt of his punishment, and the disorder of his sin, and placed him in that order of good things where he ought to have stood:
In the midst of these sadnesses God remembered his own creature, and pitied it, and by his mercy rescued him from the hand of his power, and the sword of his Justice, and the guilt of his punishment, and the disorder of his since, and placed him in that order of good things where he ought to have stood:
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he who stood condemned and undone under all the other attributes of God, was onely saved and rescued by his mercy: that it may be evident that Gods mercy is above all his works, and above all ours, greater then the creation, and greater then our sins;
he who stood condemned and undone under all the other attributes of God, was only saved and rescued by his mercy: that it may be evident that God's mercy is above all his works, and above all ours, greater then the creation, and greater then our Sins;
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as is his Majesty, so is his mercy, that is, without measures, and without rules, sitting in heaven and filling all the world, calling for a duty that he may give a blessing, making man that he may save him, punishing him that he may preserve him:
as is his Majesty, so is his mercy, that is, without measures, and without rules, sitting in heaven and filling all the world, calling for a duty that he may give a blessing, making man that he may save him, punishing him that he may preserve him:
and Gods justice bowed down to his mercy, and all his power passed into mercy, and his omniscience converted into care and watchfulnesse, into providence, and observation for mans avail,
and God's Justice bowed down to his mercy, and all his power passed into mercy, and his omniscience converted into care and watchfulness, into providence, and observation for men avail,
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untill God desiring to communicate that excellency and make it relative, created Angels, that he might have persons capable of huge gifts, and man, who he knew would need forgivenesse;
until God desiring to communicate that excellency and make it relative, created Angels, that he might have Persons capable of huge Gifts, and man, who he knew would need forgiveness;
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and though Angels were objects of Gods bounty, yet man onely is (in proper speaking) the object of his mercy. And the mercy which dwelt in an infinite circle, became confin'd to a little ring,
and though Angels were objects of God's bounty, yet man only is (in proper speaking) the Object of his mercy. And the mercy which dwelled in an infinite circle, became confined to a little ring,
and dwelt here below, and here shall dwell below, till it hath carried all Gods portion up to heaven, where it shall reigne and glory upon our crowned heads for ever and ever.
and dwelled Here below, and Here shall dwell below, till it hath carried all God's portion up to heaven, where it shall Reign and glory upon our crowned Heads for ever and ever.
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Gods mercy is all this, and we can onely draw great lines of it, and reckon the constellations of our hemisphere instead of telling the number of the stars:
God's mercy is all this, and we can only draw great lines of it, and reckon the constellations of our hemisphere instead of telling the number of the Stars:
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and the use of writing, and speaking at distance, the intervals of rest and labour, (either of which if they were perpetual would be intolerable) the needs of nature,
and the use of writing, and speaking At distance, the intervals of rest and labour, (either of which if they were perpetual would be intolerable) the needs of nature,
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these were portions of our nature, or provided to supply our consequent necessities; but when we forfeited all Gods favour by our sins, then that they were continued,
these were portions of our nature, or provided to supply our consequent necessities; but when we forfeited all God's favour by our Sins, then that they were continued,
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But when the rack is changed into an ax, and the ax into an imprisonment, and the imprisonment changed into an enlargement, and the enlargement into an entertainment in the family,
But when the rack is changed into an ax, and the ax into an imprisonment, and the imprisonment changed into an enlargement, and the enlargement into an entertainment in the family,
and the returning back our own goods is a gift, and a perfect donative, sweetned by the apprehensions of the calamity, from whence every lesser punishment began to free us;
and the returning back our own goods is a gift, and a perfect donative, sweetened by the apprehensions of the calamity, from whence every lesser punishment began to free us;
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He threatned we should die, and so we did, but not so as we deserved; we waited for death and stood sentenced, and are daily summoned by sicknesses and uneasinesse;
He threatened we should die, and so we did, but not so as we deserved; we waited for death and stood sentenced, and Are daily summoned by Sicknesses and uneasiness;
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and at last when we must die by the irreversible decree, that death, is changed into a sleep, and that sleep is in the bosom of Christ, and there dwels all peace and security, and it shall passe forth into glories and felicities. We looked for a Judge, and behold a Saviour; we feared an accuser, and behold an Advocate; we sate down in sorrow, and rise in joy;
and At last when we must die by the irreversible Decree, that death, is changed into a sleep, and that sleep is in the bosom of christ, and there dwells all peace and security, and it shall pass forth into Glories and felicities. We looked for a Judge, and behold a Saviour; we feared an accuser, and behold an Advocate; we sat down in sorrow, and rise in joy;
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and round about our dwellings was planted a hedge of thornes, and bundles of thistles, the Aconite, and the Briony, the Night-shade, and the Poppy, and at the root of these grew the healing Plantain, which rising up into a talnesse, by the friendly invitation of a heavenly influence, turn'd about the tree of the crosse, and cured the wounds of the thorns,
and round about our dwellings was planted a hedge of thorns, and bundles of thistles, the Aconite, and the Briony, the Nightshade, and the Poppy, and At the root of these grew the healing Plantain, which rising up into a tallness, by the friendly invitation of a heavenly influence, turned about the tree of the cross, and cured the wounds of the thorns,
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Si sic irascitur, quomodo convivatur? If God be thus kinde when he is Angry, what is he when he feasts us with caresses of his more tender Kindnesse? All that God restored to us after the fo•feiture of Adam grew to be a double Kindnesse;
Si sic irascitur, quomodo convivatur? If God be thus kind when he is Angry, what is he when he feasts us with Caresses of his more tender Kindness? All that God restored to us After the fo•feiture of Adam grew to be a double Kindness;
Our sin made way for his grace, and our infirmities called upon his pity; and because we sinned, we became miserable, and because we were miserable, we became pitiable,
Our since made Way for his grace, and our infirmities called upon his pity; and Because we sinned, we became miserable, and Because we were miserable, we became pitiable,
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1. Giving, Thou Lord art good ▪ and ready to forgive, plenteous in mercy to all them that call upon thee. 2. Forgiving, Thou Lord art good ▪ and ready to forgive, plenteous in mercy to all them that call upon thee.
1. Giving, Thou Lord art good ▪ and ready to forgive, plenteous in mercy to all them that call upon thee. 2. Forgiving, Thou Lord art good ▪ and ready to forgive, plenteous in mercy to all them that call upon thee.
For the ignorance we fell into is instructed and better learned in spirituall notices then Adams morning knowledge in Paradise, our appetites are made subordinate to the spirit,
For the ignorance we fell into is instructed and better learned in spiritual notices then Adams morning knowledge in Paradise, our appetites Are made subordinate to the Spirit,
and the liberty of our wills is improved, having the liberty of the sons of God, and Christ hath done us more grace and advantage then we lost in Adam;
and the liberty of our wills is improved, having the liberty of the Sons of God, and christ hath done us more grace and advantage then we lost in Adam;
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and as man lost Paradise and got Heaven, so he lost the integrity of the first, and got the perfection of the second Adam: his living soul is changed into a quickning spirit, our discerning faculties are filled with the spirit of faith,
and as man lost Paradise and god Heaven, so he lost the integrity of the First, and god the perfection of the second Adam: his living soul is changed into a quickening Spirit, our discerning faculties Are filled with the Spirit of faith,
and though our first parent was forbidden it, yet we live of the fruits of the tree of life. But I instance in two great things in which humane nature is greatly advanced,
and though our First parent was forbidden it, yet we live of the fruits of the tree of life. But I instance in two great things in which humane nature is greatly advanced,
But secondly, Humane nature is so highly exalted, and mended by that mercy which God sent immediately upon the fall of Adam, the promise of Christ, that when he did come,
But secondly, Humane nature is so highly exalted, and mended by that mercy which God sent immediately upon the fallen of Adam, the promise of christ, that when he did come,
not that they are lessened, but that we, who in nature are lesse then Angels, have a relative dignity greater, and an equall honour of being fellow-servants.
not that they Are lessened, but that we, who in nature Are less then Angels, have a relative dignity greater, and an equal honour of being Fellow servants.
for they were the lieutenants of God, sent with the impresses of his Majesty, and took in his Name the homage from us, who then were so much their inferiours.
for they were the Lieutenants of God, sent with the impresses of his Majesty, and took in his Name the homage from us, who then were so much their inferiors.
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then they became our fellow servants, and might not receive worship from any of the servants of Jesus, especially from Prophets and Martyrs and those that are ministers of the testimony of Jesus. And therefore when an Angel appeared to Saint John,
then they became our fellow Servants, and might not receive worship from any of the Servants of jesus, especially from prophets and Martyrs and those that Are Ministers of the testimony of jesus. And Therefore when an Angel appeared to Saint John,
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and he according to the Custom of the Jews fell down and worshipped him, as not yet knowing or not considering any thing to the contrary, the Angell reproved him, saying, see thou do it not, I am thy fellow servant and of thy brethren the prophets and of them which keep the sayings of this book: worship God;
and he according to the Custom of the jews fell down and worshipped him, as not yet knowing or not considering any thing to the contrary, the Angel reproved him, saying, see thou do it not, I am thy fellow servant and of thy brothers the Prophets and of them which keep the sayings of this book: worship God;
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Quid est quod ante Redemptoris adventum adorantur ab hominibus [ Angeli ] & tacent, postmodum vero adorarirefugiunt: why did the Angels of old receive worshippings and were silent,
Quid est quod ante Redemptoris adventum adorantur ab hominibus [ Angeli ] & tacent, postmodum vero adorarirefugiunt: why did the Angels of old receive worshippings and were silent,
but in the new testament decline it and fear to accept it? Nisi quod naturam nostram quam prius despexerant, postquam hanc super se assumptam aspiciunt prostratam sibi videre pertimescunt,
but in the new Testament decline it and Fear to accept it? Nisi quod naturam nostram quam prius despexerant, Postquam hanc super se assumptam aspiciunt prostratam sibi To see pertimescunt,
which being so plainly consonant to the words of the Angel and consigned by the testimony of such men, I the rather note, that those who worship Angels and make religious addresses to them, may see what priviledge themselves lose and how they part with the honour of Christ who in his nature relative to us, is exalted far above all thrones and principalities and dominions.
which being so plainly consonant to the words of the Angel and consigned by the testimony of such men, I the rather note, that those who worship Angels and make religious Addresses to them, may see what privilege themselves loose and how they part with the honour of christ who in his nature relative to us, is exalted Far above all thrones and principalities and Dominions.
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and there is not in nature or the advantages of honour any thing greater then that we have the issues of that mercy which makes us fellow servants with Angels, too much honoured to pay them a religious worship, whose Lord is a man,
and there is not in nature or the advantages of honour any thing greater then that we have the issues of that mercy which makes us fellow Servants with Angels, too much honoured to pay them a religious worship, whose Lord is a man,
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4. To this for the likenesse of the matter I adde, that the divine mercy hath so prosecuted us with the enlargement of his favours, that we are not onely fellow ministers and servants with the Angels and in our nature in the person of Christ exalted above them,
4. To this for the likeness of the matter I add, that the divine mercy hath so prosecuted us with the enlargement of his favours, that we Are not only fellow Ministers and Servants with the Angels and in our nature in the person of christ exalted above them,
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then shall the Devils, those Angels that fel from their first originals be brought in their chains from their dark prisons and once be allowed to see the light, that light that shall confound them;
then shall the Devils, those Angels that fell from their First originals be brought in their chains from their dark prisons and once be allowed to see the Light, that Light that shall confound them;
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Know ye not, (saith, S. Paul) that ye shall judge Angels? And Tertullian speaking concerning Devils and accursed spirits [ de cultu foeminarum ] saith, Hi sunt Angeli quos judicaturi sumus, Hi sunt Angeli quibus in lavacro renunciavimus.
Know you not, (Says, S. Paul) that you shall judge Angels? And Tertullian speaking Concerning Devils and accursed spirits [ de cultu foeminarum ] Says, Him sunt Angeli quos judicaturi sumus, Him sunt Angeli quibus in Lavacro renunciavimus.
which because they derive from their Lord and ours, from their King and our elder Brother, the King of glories, whose glorious hands shall put the crown upon all our heads, we who shall be servants of that judgement and some way or other assist in it, have a part of that honour, to be judges of all Angels, and of all the world.
which Because they derive from their Lord and ours, from their King and our elder Brother, the King of Glories, whose glorious hands shall put the crown upon all our Heads, we who shall be Servants of that judgement and Some Way or other assist in it, have a part of that honour, to be judges of all Angels, and of all the world.
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The effect of these things ought to be this, that we do not by base actions dishonour that nature that sits upon the throne of God, that reigns over Angels, that shall sit in judgement upon all the world.
The Effect of these things ought to be this, that we do not by base actions dishonour that nature that sits upon the throne of God, that reigns over Angels, that shall fit in judgement upon all the world.
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when the soul that is sister to the Lord of Angels, shall degenerate into the foolishnesse or rage of a beast, being drowned with the blood of the grape,
when the soul that is sister to the Lord of Angels, shall degenerate into the foolishness or rage of a beast, being drowned with the blood of the grape,
and adorned our nature, and carry that portion of humanity which is our own, and which God had honoured in some capacities above Angels, into a portion of an eternal shame,
and adorned our nature, and carry that portion of humanity which is our own, and which God had honoured in Some capacities above Angels, into a portion of an Eternal shame,
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The shame and sting of this change shall be, that we turned the glories of the Divine mercy into the basenesse of ingratitude and the amazement of suffering the Divine vengeance. But I passe on.
The shame and sting of this change shall be, that we turned the Glories of the Divine mercy into the baseness of ingratitude and the amazement of suffering the Divine vengeance. But I pass on.
for whereas our constitution is weak, our souls apt to diminution and impedite faculties, our bodies to mutilation and imperfection, to blindnesse and crookednesse, to stammering and sorrows, to baldnesse and deformity to evil conditions and accidents of body,
for whereas our constitution is weak, our Souls apt to diminution and impedite faculties, our bodies to mutilation and imperfection, to blindness and crookedness, to stammering and sorrows, to baldness and deformity to evil conditions and accidents of body,
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and to passions and sadnesse of spirit, God hath in his infinite mercy provided for every condition rare suppletories of comfort and usefulnesse to make recompence and sometimes with an overrunning proportion for those natural defects which were apt to make our persons otherwise contemptible and our conditions intolerable;
and to passion and sadness of Spirit, God hath in his infinite mercy provided for every condition rare suppletories of Comfort and usefulness to make recompense and sometime with an overrunning proportion for those natural defects which were apt to make our Persons otherwise contemptible and our conditions intolerable;
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For upon this account it is, that Rufinus makes mention of Didymus of Alexandria, who being blinde, was blessed with a rare attention and singular memory,
For upon this account it is, that Rufinus makes mention of Didymus of Alexandria, who being blind, was blessed with a rare attention and singular memory,
God hath laid laid a severe law upon all women that in sorrow they shall bring forth children, yet God hath so attempered that sorrow, that they think themselves more accursed if they want that sorrow,
God hath laid laid a severe law upon all women that in sorrow they shall bring forth children, yet God hath so attempered that sorrow, that they think themselves more accursed if they want that sorrow,
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so many designes of providence and studied favours, such contrivances of collateral advantage and certain reserves of substantial and proper comfort, that in the whole sum of affaires, it often happens that a single crosse is a double blessing, & that even in a temporal sense it is better to go to the house of mourning,
so many designs of providence and studied favours, such contrivances of collateral advantage and certain reserves of substantial and proper Comfort, that in the Whole sum of affairs, it often happens that a single cross is a double blessing, & that even in a temporal sense it is better to go to the house of mourning,
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Is not the affliction of poverty better then the prosperity of a great and tempting fortune? does not wisdom dwell in a mean estate and a low spirit retired thoughts and under a sad roof? and is it not generally true that sicknesse it self is appayed with religion and holy thoughts with pious resolutions and penitential prayers, with returns to God and to sober councels? and if this be true, that God sends sorrow to cure sin,
Is not the affliction of poverty better then the Prosperity of a great and tempting fortune? does not Wisdom dwell in a mean estate and a low Spirit retired thoughts and under a sad roof? and is it not generally true that sickness it self is apayed with Religion and holy thoughts with pious resolutions and penitential Prayers, with returns to God and to Sobrium Counsels? and if this be true, that God sends sorrow to cure since,
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and affliction be the hand-maid to grace, it is also certain that every sad contingency in nature is doubly recompenced with the advantages of religion, besides those intervening refreshments which support the spirit, and refresh its instruments.
and affliction be the handmaid to grace, it is also certain that every sad contingency in nature is doubly recompensed with the advantages of Religion, beside those intervening refreshments which support the Spirit, and refresh its Instruments.
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God hath sent no greater evil into the world, then that in the sweat of our brows we shall eat our bread, and in the difficulty and agony, in the sorrows and contention of our souls we shall work out our salvation. But see how in the first of these God hath out done his own anger and defeated the purposes of his wrath by the inundation of his mercy; for this labour and sweat of our brows is so far from being a curse that without it our very bread would not be so great a blessing.
God hath sent no greater evil into the world, then that in the sweat of our brows we shall eat our bred, and in the difficulty and agony, in the sorrows and contention of our Souls we shall work out our salvation. But see how in the First of these God hath out done his own anger and defeated the Purposes of his wrath by the inundation of his mercy; for this labour and sweat of our brows is so Far from being a curse that without it our very bred would not be so great a blessing.
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It is not labour that makes the Garlick and the pulse, the Sycamore and the Cresses, the cheese of the Goats and the butter of the sheep to be savoury and pleasant,
It is not labour that makes the Garlic and the pulse, the Sycamore and the Cresses, the cheese of the Goats and the butter of the sheep to be savoury and pleasant,
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as the flesh of the Roe-buek or the milk of the Kine, the marrow of Oxen or the thighs of birds? If it were not for labour, men neither could eat so much,
as the Flesh of the Roe-buek or the milk of the Kine, the marrow of Oxen or the thighs of Birds? If it were not for labour, men neither could eat so much,
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And therefore although in this particular God hath been so merciful in this infliction that from the sharpnesse of the curse a very great part of mankinde are freed,
And Therefore although in this particular God hath been so merciful in this infliction that from the sharpness of the curse a very great part of mankind Are freed,
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and there are myriads of people, good and bad, who do not eat their bread in the sweat of their brows, yet this is but an overrunning and an excesse of the divine mercy;
and there Are myriads of people, good and bad, who do not eat their bred in the sweat of their brows, yet this is but an overrunning and an excess of the divine mercy;
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But then for the other part of the severe law and laborious imposition, that we must work out our spiritual interest with the labours of our spirit, seems to most men to be so intolerable, that rather then passe under it they quit their hopes of heaven,
But then for the other part of the severe law and laborious imposition, that we must work out our spiritual Interest with the labours of our Spirit, seems to most men to be so intolerable, that rather then pass under it they quit their hope's of heaven,
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for nothing can distinguish man from man in order to beatitude but choice and election, and nothing can enoble the choice but love, and nothing can exercise love but difficulty, and nothing can make that difficulty but the contradiction of our appetite and the crossing of our natural affections;
for nothing can distinguish man from man in order to beatitude but choice and election, and nothing can ennoble the choice but love, and nothing can exercise love but difficulty, and nothing can make that difficulty but the contradiction of our appetite and the crossing of our natural affections;
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and therefore when ever any of you is tempted violently or grow weary in your spirits with resisting the petulancy of temptation, you may be cured if you will please but to remember and rejoyce, that now you have something of your own to give to God;
and Therefore when ever any of you is tempted violently or grow weary in your spirits with resisting the petulancy of temptation, you may be cured if you will please but to Remember and rejoice, that now you have something of your own to give to God;
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for our mony and our time, our dayes of feasting and our dayes of sorrow, our discourse and our acts of praise, our prayers and our songs, our vows and our offerings, our worshippings and prostrations,
for our money and our time, our days of feasting and our days of sorrow, our discourse and our acts of praise, our Prayers and our songs, our vows and our offerings, our worshippings and prostrations,
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and whatsoever else can be accounted in the sum of our religion, are onely accepted according as they bear along with them portions of our wil and choice of love and appendant difficulty.
and whatsoever Else can be accounted in the sum of our Religion, Are only accepted according as they bear along with them portions of our will and choice of love and appendant difficulty.
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So that whoever can complain that he serves God with pains and mortifications, he is troubled because there is a distinction of things such as we call vertue and vice, reward and punishment, and if he will not suffer God to distinguish the first he will certainly confound the latter;
So that whoever can complain that he serves God with pains and mortifications, he is troubled Because there is a distinction of things such as we call virtue and vice, reward and punishment, and if he will not suffer God to distinguish the First he will Certainly confound the latter;
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this was to bring them to see and partake of Josephs glory: and then God brought a great evil upon their posterity and they groaned under task-masters,
this was to bring them to see and partake of Josephs glory: and then God brought a great evil upon their posterity and they groaned under taskmasters,
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the redemption of the world from the fact of Judas, God loving to defeat the malice of man and the arts of the Devil by rare emergencies and stratagems of mercy? It is a sad calamity to see a kingdom spoiled,
the redemption of the world from the fact of Judas, God loving to defeat the malice of man and the arts of the devil by rare emergencies and stratagems of mercy? It is a sad calamity to see a Kingdom spoiled,
and what shall make recompence for this heap of sorrows, when ever God shall send such swords of fire? even the mercies of God which then will be made publick,
and what shall make recompense for this heap of sorrows, when ever God shall send such swords of fire? even the Mercies of God which then will be made public,
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when we shall hear such afflicted people sing Inconvertendo captivitatem Sion with the voice of joy and festival eucharist, among such as keep holy day;
when we shall hear such afflicted people sing Inconvertendo captivitatem Sion with the voice of joy and festival eucharist, among such as keep holy day;
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and charity by their persecution, and shall better understand the duty of their relations, and at last the secret worm that lay at the root of the plant, shall be drawn forth and quite extinguished.
and charity by their persecution, and shall better understand the duty of their relations, and At last the secret worm that lay At the root of the plant, shall be drawn forth and quite extinguished.
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But when the Lord of the vine had caused the dressers to cut the wilder plant and made it bleed, it grew temperate in its vain expense of uselesse leaves,
But when the Lord of the vine had caused the dressers to Cut the wilder plant and made it bleed, it grew temperate in its vain expense of useless leaves,
They that love to talk of the mercies of the Lord, and to recount his good things, cannot but have observed that God delights to be called by such Appellatives which relate to miserable and afflicted persons:
They that love to talk of the Mercies of the Lord, and to recount his good things, cannot but have observed that God delights to be called by such Appellatives which relate to miserable and afflicted Persons:
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He is the Father of the fatherlesse, and an avenger of the widowes cause, he standeth at the right hand of the poor to save his soul from unrighteous Judges, and he is with us in tribulation:
He is the Father of the fatherless, and an avenger of the Widows cause, he Stands At the right hand of the poor to save his soul from unrighteous Judges, and he is with us in tribulation:
and if in our greatest misery Gods mercy is so conspicuous, what can we suppose him to be in the endearment of his loving Kindnesse? If his vail be so transparent,
and if in our greatest misery God's mercy is so conspicuous, what can we suppose him to be in the endearment of his loving Kindness? If his Vail be so transparent,
and perpetuall comforts run in channels, larger then the returns of the Sea, when it is driven and forced faster into its naturall course, by the violence of a tempest from the North.
and perpetual comforts run in channels, larger then the returns of the Sea, when it is driven and forced faster into its natural course, by the violence of a tempest from the North.
Sermon. XXVI. The Miracles of the Divine Mercy. Part II. 7. GOD having by these means secured us from the evils of nature and contingencies, he represents himself to be our Father, which is the great endearment, and tye, and expression, of a naturall, unalterable, and essentiall kindnesse, he next makes provisions for us to supply all those necessities which himself hath made.
Sermon. XXVI. The Miracles of the Divine Mercy. Part II 7. GOD having by these means secured us from the evils of nature and contingencies, he represents himself to be our Father, which is the great endearment, and tie, and expression, of a natural, unalterable, and essential kindness, he next makes provisions for us to supply all those necessities which himself hath made.
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and the taste of his meat, and the strengthening of his spirit, and gives God thanks while his bones and his flesh rejoyce in the provisions of nature, and the blessing of God.
and the taste of his meat, and the strengthening of his Spirit, and gives God thanks while his bones and his Flesh rejoice in the provisions of nature, and the blessing of God.
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because respectively they want desire, and they want gust and relish, and reflections upon their acts of sense? and when desire failes, presently the mourners go about the streets.
Because respectively they want desire, and they want gust and relish, and reflections upon their acts of sense? and when desire fails, presently the mourners go about the streets.
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But then, that these desires are so provided for by nature and art, by ordinary and extraordinary, by foresight and contingency, according to necessity,
But then, that these Desires Are so provided for by nature and art, by ordinary and extraordinary, by foresight and contingency, according to necessity,
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and in the covering our sin, and clothing our nakednesse, God passed from sig-leaves to the skins of beasts, from aprons to long-robes, from leather to wool,
and in the covering our since, and clothing our nakedness, God passed from sig-leaves to the skins of beasts, from aprons to long-robes, from leather to wool,
and this is secured and provided for by one promise and two duties, by our Own labour, and our Brothers charity ▪ and our faith in this affair is confirmed by all our own,
and this is secured and provided for by one promise and two duties, by our Own labour, and our Brother's charity ▪ and our faith in this affair is confirmed by all our own,
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Are not all the men and the women of the world provided for, and fed and clothed till they die? and was it not alwayes so from the first morning of the creatures? and that a man is starved to death, is a violence and a rare contingency, happening almost as seldom as for a man to have but one eye:
are not all the men and the women of the world provided for, and fed and clothed till they die? and was it not always so from the First morning of the creatures? and that a man is starved to death, is a violence and a rare contingency, happening almost as seldom as for a man to have but one eye:
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and the results of 7. or 8. decoctions, and the strange effects of accidental mixtures, which the art of man could not suspect, being bound up in the secret sanctuary of hidden causes,
and the results of 7. or 8. decoctions, and the strange effects of accidental mixtures, which the art of man could not suspect, being bound up in the secret sanctuary of hidden Causes,
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for he hath found to this day he was not deceived, and then he may rejoyce because he sees by an effective probation that in heaven a decree was made, every day to send him provisions of meat and drink;
for he hath found to this day he was not deceived, and then he may rejoice Because he sees by an effective probation that in heaven a Decree was made, every day to send him provisions of meat and drink;
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Does not God plant remedies there where the diseases are most popular, and every Countrey is best provided against its own evils? Is not the Rhubarb found where the Sun most corrupts the liver,
Does not God plant remedies there where the diseases Are most popular, and every Country is best provided against its own evils? Is not the Rhubarb found where the Sun most corrupts the liver,
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and the inhabitants may see their remedy against the leprosie, and the scurvy, before they feel their sicknesse? And then to this we may adde, Natures commons and open fields, the shores of rivers,
and the inhabitants may see their remedy against the leprosy, and the scurvy, before they feel their sickness? And then to this we may add, Nature's commons and open fields, the shores of Rivers,
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and the strand of the Sea, the unconfined air, the wildernesse that hath no hedge, and that in these every man may hunt and fowl and fish respectively;
and the strand of the Sea, the unconfined air, the Wilderness that hath no hedge, and that in these every man may hunt and fowl and Fish respectively;
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and that God sends some miracles and extraordinary blessings so for the publike good, that he will not endure they should be inclosed and made severall:
and that God sends Some Miracles and extraordinary blessings so for the public good, that he will not endure they should be enclosed and made several:
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as the Sun scatters his beams over the bosome of the whole earth, did so order that as long as every man was permitted to partake, the bosome of heaven was open;
as the Sun scatters his beams over the bosom of the Whole earth, did so order that as long as every man was permitted to partake, the bosom of heaven was open;
and secured by a promise which God cannot break, but he that cannot breake the lawes of his own promises, can break the lawes of nature, that he may perform his promise,
and secured by a promise which God cannot break, but he that cannot break the laws of his own promises, can break the laws of nature, that he may perform his promise,
if God is so mercifull in making fair provisions for our lesse noble part, in order to the transition toward our Countrey, we may expect that the mercies of God hath rare arts to secure to us his designed bounty, in order to our inheritance, to that which ought to be our portion for ever.
if God is so merciful in making fair provisions for our less noble part, in order to the transition towards our Country, we may expect that the Mercies of God hath rare arts to secure to us his designed bounty, in order to our inheritance, to that which ought to be our portion for ever.
And here I consider, that it is an infinite mercy of the Almighty Father of mercies that he hath appointed to us such a religion that leads us to a huge felicity, through pleasant wayes.
And Here I Consider, that it is an infinite mercy of the Almighty Father of Mercies that he hath appointed to us such a Religion that leads us to a huge felicity, through pleasant ways.
For the felicity that is designed to us is so above our present capacities and conceptions, that while we are so ignorant as not to understand it, we are also so foolish as not to desire it with passions great enough to perform the little conditions of its purchase;
For the felicity that is designed to us is so above our present capacities and conceptions, that while we Are so ignorant as not to understand it, we Are also so foolish as not to desire it with passion great enough to perform the little conditions of its purchase;
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God therefore knowing how great an interest it is, and how apt we would be to neglect it, hath found out such conditions of acquiring it which are eases and satisfaction to our present appetites.
God Therefore knowing how great an Interest it is, and how apt we would be to neglect it, hath found out such conditions of acquiring it which Are eases and satisfaction to our present appetites.
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And of this, God in old time made open profession, for when he had secretly designed to bring his people to a glorious immortality in another world, he told them nothing of that, it being a thing bigger then the capacity of their thoughts,
And of this, God in old time made open profession, for when he had secretly designed to bring his people to a glorious immortality in Another world, he told them nothing of that, it being a thing bigger then the capacity of their thoughts,
Ye shall possesse a rich countrey, ye shall triumph over your enemies, ye shall have numerous families, blessed children, rich granaries, over-running wine-presses;
You shall possess a rich country, you shall triumph over your enemies, you shall have numerous families, blessed children, rich granaries, overrunning Winepresses;
for God knew the cognation of most of them was so dear, between their affections and the good things of this world, that if they did not obey in hope of that they did need,
for God knew the cognation of most of them was so dear, between their affections and the good things of this world, that if they did not obey in hope of that they did need,
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and fancy, and love, and see, and feel, it was not to be expected they should quit their affections for a secret in another world, whither before they come they must die,
and fancy, and love, and see, and feel, it was not to be expected they should quit their affections for a secret in Another world, whither before they come they must die,
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But this designe of God which was bare-faced in the dayes of the law, is now in the Gospel interwoven secretly (but yet plain enough to be discovered by an eye of faith and reason) into every vertue,
But this Design of God which was barefaced in the days of the law, is now in the Gospel interwoven secretly (but yet plain enough to be discovered by an eye of faith and reason) into every virtue,
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and temporal advantage is a great ingredient in the constitution of every Christian grace for so the richest tissue dazles the beholders eye when the Sun reflects upon the mettal, the silver and the gold weaved into phantastic imagery,
and temporal advantage is a great ingredient in the constitution of every Christian grace for so the Richest tissue dazzles the beholders eye when the Sun reflects upon the metal, the silver and the gold weaved into fantastic imagery,
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and there we see the Beril and the Onyx, the Jasper and the sardyx, order and perfection love and peace and joy, mortification of the passions and ravishment of the will, adherencies to God and imitation of Christ, reception and entertainment of the Holy Ghost and longings after heaven, humility, and chastity, temperance, and sobriety;
and there we see the Beril and the Onyx, the Jasper and the sardyx, order and perfection love and peace and joy, mortification of the passion and ravishment of the will, adherencies to God and imitation of christ, reception and entertainment of the Holy Ghost and longings After heaven, humility, and chastity, temperance, and sobriety;
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and the religion of a Christian is the greatest security and the most certain instrument of making a man rich, and pleased, and healthful and wise and beloved in the whole world.
and the Religion of a Christian is the greatest security and the most certain Instrument of making a man rich, and pleased, and healthful and wise and Beloved in the Whole world.
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and upon this supposition what evil can come to a just and a merciful to a necessary and useful person? For the first permission of evil was upon the stock of injustice:
and upon this supposition what evil can come to a just and a merciful to a necessary and useful person? For the First permission of evil was upon the stock of injustice:
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and all that whole order of things and persons would be uselesse, if men did do as they would willingly suffer. 2. And because there is no evil that can befal a just man unlesse it comes by injury and violence, our religion hath also made as good provisions against that too,
and all that Whole order of things and Persons would be useless, if men did doe as they would willingly suffer. 2. And Because there is no evil that can befall a just man unless it comes by injury and violence, our Religion hath also made as good provisions against that too,
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and by praying for the persecuting man we are cured of all the evil of the minde, the envy and the fretfulnesse that uses to gall the troubled and resisting man;
and by praying for the persecuting man we Are cured of all the evil of the mind, the envy and the fretfulness that uses to Gall the troubled and resisting man;
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So that our religion obliges us to such duties which prevent all evils that happen justly to men, (and in our religion no man can suffer as a malefactor,
So that our Religion obliges us to such duties which prevent all evils that happen justly to men, (and in our Religion no man can suffer as a Malefactor,
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if he follows the religion truely) and for the evils that are unavoidable and come by violence, the graces of this discipline turne them into vertues and rewards,
if he follows the Religion truly) and for the evils that Are unavoidable and come by violence, the graces of this discipline turn them into Virtues and rewards,
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and make them that in their event they are desirable and in the suffering they are very tolerable. 3. But then when we consider that the religion of a Christian consists in doing good to all men, that it is made up of mercies and friendships, of friendly conventions and assemblies of Saints, that all are to do good works for necessary uses, that is to be able to be beneficial to the publick and not to be burthensome to any, where it can be avoided, what can be wished to man in relation to others,
and make them that in their event they Are desirable and in the suffering they Are very tolerable. 3. But then when we Consider that the Religion of a Christian consists in doing good to all men, that it is made up of Mercies and friendships, of friendly conventions and assemblies of Saints, that all Are to do good works for necessary uses, that is to be able to be beneficial to the public and not to be burdensome to any, where it can be avoided, what can be wished to man in Relation to Others,
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and what can be more beneficial to themselves then that they be such whom other men will value for their interest, such whom the publick does need, such whom Princes and Nobles ought to esteem,
and what can be more beneficial to themselves then that they be such whom other men will valve for their Interest, such whom the public does need, such whom Princes and Nobles ought to esteem,
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and sweetens the sleep of their night, and places them in that circle of neigbour-hood and amity where men are most valued and most secure. 4. To this we may adde this material consideration.
and sweetens the sleep of their night, and places them in that circle of neighbourhood and amity where men Are most valued and most secure. 4. To this we may add this material consideration.
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but for him, It is the Christian sacrifice, like that of Job who made oblations for his sons when they feasted each other, fearing lest they had sinned against God;
but for him, It is the Christian sacrifice, like that of Job who made Oblations for his Sons when they feasted each other, fearing lest they had sinned against God;
and if I give almes and fast and pray in behalf of my prince, or my Patron, my friend or my children, I do a combination of holy actions, which are of all things that I can do, the most effectual intercession for him, whom I so recommend;
and if I give alms and fast and pray in behalf of my Prince, or my Patron, my friend or my children, I do a combination of holy actions, which Are of all things that I can do, the most effectual Intercession for him, whom I so recommend;
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or if they go home, they secure him whom they pray for, and I have not onely the comfort of rejoycing with him but the honour and the reward of procuring him a joy;
or if they go home, they secure him whom they pray for, and I have not only the Comfort of rejoicing with him but the honour and the reward of procuring him a joy;
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The good man that saw his poor brother troubled because he had nothing to present for an offering at the Holy communion (when all knew themselves obliged to do kindnesse for Christs poor members with which themselves were incorporated with so mysterious union) and gave him mony that he might present for the good of his soul as other Christians did, had not onely thereward of almes but of religion too;
The good man that saw his poor brother troubled Because he had nothing to present for an offering At the Holy communion (when all knew themselves obliged to do kindness for Christ poor members with which themselves were incorporated with so mysterious Union) and gave him money that he might present for the good of his soul as other Christians did, had not only thereward of alms but of Religion too;
And this was it which David rejoyced in, Particeps sum omnium timentium te; I am a partner, a companion of all them that fear thee, I share in their profits.
And this was it which David rejoiced in, Particeps sum omnium timentium te; I am a partner, a Companion of all them that Fear thee, I share in their profits.
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so artificial is the mercy of God in making and seeking and finding all occasions to do us good. 5. The very charity and love and mercy that is commanded in our religion is in it self a great excellency, not onely in order to heaven,
so artificial is the mercy of God in making and seeking and finding all occasions to do us good. 5. The very charity and love and mercy that is commanded in our Religion is in it self a great excellency, not only in order to heaven,
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and he that loves them not, but looks upon them as burdens of necessity, and loads to his fortune, loses those many rejoycings and the pleasures of kindnesse, which they feast withal who love to divide their fortunes, amongst them,
and he that loves them not, but looks upon them as burdens of necessity, and loads to his fortune, loses those many rejoicings and the pleasures of kindness, which they feast withal who love to divide their fortune's, among them,
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such as are mutual comforts, visiting sick people, instructing the ignorant and so becoming better instructed and fortified and comforted our selves by the instruments of our Brothers case and advantages;
such as Are mutual comforts, visiting sick people, instructing the ignorant and so becoming better instructed and fortified and comforted our selves by the Instruments of our Brother's case and advantages;
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the glories of converting souls, of rescuing a sinner from hell, of a miserable man from the grave the honour and noblenesse of being a good man, the noble confidence,
the Glories of converting Souls, of rescuing a sinner from hell, of a miserable man from the grave the honour and nobleness of being a good man, the noble confidence,
and the bravery of innocence, the ease of patience, the quiet of contentednesse, the rest of peacefulnesse, the worthinesse of forgiving others, the greatnesse of spirit that is in despising riches,
and the bravery of innocence, the ease of patience, the quiet of contentedness, the rest of peacefulness, the worthiness of forgiving Others, the greatness of Spirit that is in despising riches,
he hath obliged us to have them under pain of damnation, he hath made it so sure to us to become happy even in this world, that if we will not, he hath threatened to destroy us, which is, not a desire or aptnesse to do us an evil,
he hath obliged us to have them under pain of damnation, he hath made it so sure to us to become happy even in this world, that if we will not, he hath threatened to destroy us, which is, not a desire or aptness to do us an evil,
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9. God that he might secure our duty and our present and consequent felicity hath tied us with golden chaines and bound us not onely with the bracelets of love,
9. God that he might secure our duty and our present and consequent felicity hath tied us with golden chains and bound us not only with the bracelets of love,
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and the deliciousnesse of hope, but with the ruder cords of fear and reverence, even with all the innumerable parts of a restraining grace. For it is a huge aggravation of humane calamity to consider that after a man hath been instructed in the love and advantages of his Religion,
and the deliciousness of hope, but with the Ruder cords of Fear and Reverence, even with all the innumerable parts of a restraining grace. For it is a huge aggravation of humane calamity to Consider that After a man hath been instructed in the love and advantages of his Religion,
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and knows it to be the way of honour and felicity, and that to prevaricate his holy sanctions is certain death and disgrace to eternal ages, yet that some men shall despise their religion, others shall be very weary of its laws,
and knows it to be the Way of honour and felicity, and that to prevaricate his holy sanctions is certain death and disgrace to Eternal ages, yet that Some men shall despise their Religion, Others shall be very weary of its laws,
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and chastise the sea of our follies by some heaps of sand or the walls of a rock, we should perish in the deluge of sin universally as the old world did in that storm of the divine anger, the flood of waters. But thus God suffers but few adulteries in the world in respect of what would be if all men that desire to be adulterers had power & opportunity;
and chastise the sea of our follies by Some heaps of sand or the walls of a rock, we should perish in the deluge of since universally as the old world did in that storm of the divine anger, the flood of waters. But thus God suffers but few adulteries in the world in respect of what would be if all men that desire to be Adulterers had power & opportunity;
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or the laws of man or publick reputation or the undecency and unhandsome circumstances of sin check the desire and make it that it cannot arrive at act:
or the laws of man or public reputation or the undecency and unhandsome Circumstances of since check the desire and make it that it cannot arrive At act:
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for so have I seen a busie flame sitting upon a sullen cole turn its point to all the angles and portions of its neighbour-hood and reach at a heap of prepared straw, which like a bold temptation called it to a restlesse motion and activity,
for so have I seen a busy flame sitting upon a sullen coal turn its point to all the angles and portions of its neighbourhood and reach At a heap of prepared straw, which like a bold temptation called it to a restless motion and activity,
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and when a mans desires are winged with sailes and a lusty wind of passion and passe on in a smooth chanel of opportunity, God often times hinders the lust and the impatient desire from passing on to its port,
and when a men Desires Are winged with sails and a lusty wind of passion and pass on in a smooth channel of opportunity, God often times hinders the lust and the impatient desire from passing on to its port,
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and entring into action, by a suddain thought, by a little remembrance of a word, by a fancy, by a sudden disability, by unreasonable and unlikely fears, by the suddain intervening of company, by the very wearinesse of the passion, by curiosity, by want of health, by the too great violence of the desire, bursting it self with its fulnesse into dissolution & a remisse easinesse, by a sentence of scripture, by the reverence of a good man,
and entering into actium, by a sudden Thought, by a little remembrance of a word, by a fancy, by a sudden disability, by unreasonable and unlikely fears, by the sudden intervening of company, by the very weariness of the passion, by curiosity, by want of health, by the too great violence of the desire, bursting it self with its fullness into dissolution & a remiss easiness, by a sentence of scripture, by the Reverence of a good man,
and afterwards when it hath, it relates onely to such conditions, which it self creates and produces in the suscipient, I mean the mercies of the divine predestination. For was it not an infinite mercy that God should predestinate all mankinde to salvation by Jesus Christ,
and afterwards when it hath, it relates only to such conditions, which it self creates and produces in the suscipient, I mean the Mercies of the divine predestination. For was it not an infinite mercy that God should predestinate all mankind to salvation by jesus christ,
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or else by the proper interventions of the spirit of grace chastising the crime and representing its appendant mischiefs and its constituent disorder and irregularity ▪ and after all this, the very anguish and trouble of being defeated in the purpose hath rolled it self into so much uneasinesse and unquiet reflections, that the man is grown a shamed and vexed into more sober counsels.
or Else by the proper interventions of the Spirit of grace chastising the crime and representing its appendant mischiefs and its constituent disorder and irregularity ▪ and After all this, the very anguish and trouble of being defeated in the purpose hath rolled it self into so much uneasiness and unquiet reflections, that the man is grown a shamed and vexed into more Sobrium Counsels.
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so far that sometimes we cannot sin and many times, not easily, hath magnified his mercy, by giving us safety in all those measures in which we are untempted.
so Far that sometime we cannot sin and many times, not Easily, hath magnified his mercy, by giving us safety in all those measures in which we Are untempted.
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It would be the matter of new discourses, if I should consider concerning the variety of Gods grace, his preventing and accompanying, his inviting and corroborating grace;
It would be the matter of new discourses, if I should Consider Concerning the variety of God's grace, his preventing and accompanying, his inviting and corroborating grace;
his assisting us to will, his enabling us to do, his sending Angels to watch us, to remove us from evil company, to drive us with swords of fire from forbidden instances, to carry us by unobserved opportunities into holy company, to minister occasions of holy discourses, to make it by some means or other necessary to do a holy action, to make us in love with vertue,
his assisting us to will, his enabling us to do, his sending Angels to watch us, to remove us from evil company, to drive us with swords of fire from forbidden instances, to carry us by unobserved opportunities into holy company, to minister occasions of holy discourses, to make it by Some means or other necessary to do a holy actium, to make us in love with virtue,
because they have mingled that vertue with a just and a fair interest, to some men by making religion that thing they live upon, to others, the means of their reputation,
Because they have mingled that virtue with a just and a fair Interest, to Some men by making Religion that thing they live upon, to Others, the means of their reputation,
10. The next order of mercies is such, which is of so pure, and unmingled constitution, that it hath at first no regard to the capacities and disposition of the receivers,
10. The next order of Mercies is such, which is of so pure, and unmingled constitution, that it hath At First no regard to the capacities and disposition of the Receivers,
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even when he had no other reason to move him to do it but because man was miserable and needed his pity? But I shall instance onely in the intermediall part of this mysterious mercy.
even when he had no other reason to move him to do it but Because man was miserable and needed his pity? But I shall instance only in the intermedial part of this mysterious mercy.
Why should God cause us to be born of Christian parents, and not to be circumcised by the impure hands of a Turkish Priest? What distinguished me from another, that my Father was severe in his discipline and carefull to bring me up in the nurture and admonition of the Lord, and I was not exposed to the carelesnesse of an irreligious guardian,
Why should God cause us to be born of Christian Parents, and not to be circumcised by the impure hands of a Turkish Priest? What distinguished me from Another, that my Father was severe in his discipline and careful to bring me up in the nurture and admonition of the Lord, and I was not exposed to the carelessness of an irreligious guardian,
and taught to steal, and lie, and to make sport with my infant vices, and beginnings of iniquity? Who was it that discerned our persons from the lot of dying Chrysomes, whose portion must be among those who never glorified God with a free obedience? What had you done of good,
and taught to steal, and lie, and to make sport with my infant vices, and beginnings of iniquity? Who was it that discerned our Persons from the lot of dying Chrysomes, whose portion must be among those who never glorified God with a free Obedience? What had you done of good,
what or who makes the difference? We shall then see, when in the separations of eternity, we sitting in glory, shall see some of the partners of our sins carried into despair and the portions of the left hand,
what or who makes the difference? We shall then see, when in the separations of eternity, we sitting in glory, shall see Some of the partners of our Sins carried into despair and the portions of the left hand,
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we shall then perceive that it is even that mercy which hath no cause but it self, no measure of its emanation but our misery, no natural limit but eternity, no beginning but God, no object but man, no reason but an essential and an unalterable goodnesse, no variety but our necessity and capacity, no change but new instances of its own nature, no ending or repentance,
we shall then perceive that it is even that mercy which hath no cause but it self, no measure of its emanation but our misery, no natural limit but eternity, no beginning but God, no Object but man, no reason but an essential and an unalterable Goodness, no variety but our necessity and capacity, no change but new instances of its own nature, no ending or Repentance,
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so that in the convention and assemblies of hereticks (as the word is usually understood for erring and mistaken people) although their doctrines are such that if men should live according to their proper and naturall consequences, they would live impiously,
so that in the convention and assemblies of Heretics (as the word is usually understood for erring and mistaken people) although their doctrines Are such that if men should live according to their proper and natural consequences, they would live impiously,
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while in the simplicity of their heart they talk nothing but error, that in the defiance and contradiction of their own doctrines, they live according to its contradictory.
while in the simplicity of their heart they talk nothing but error, that in the defiance and contradiction of their own doctrines, they live according to its contradictory.
He that beleeves contrition alone with confession to a Priest, is enough to expiate ten thousand sins, is furnished with an excuse easie enough to quit himself from the troubles of a holy life;
He that believes contrition alone with Confessi to a Priest, is enough to expiate ten thousand Sins, is furnished with an excuse easy enough to quit himself from the Troubles of a holy life;
But these are notorious doctrines in the Roman Church, and yet God so loves the souls of his creatures that many men who trust to these doctrines in their discourses, dare not rely upon them in their lives.
But these Are notorious doctrines in the Roman Church, and yet God so loves the Souls of his creatures that many men who trust to these doctrines in their discourses, Dare not rely upon them in their lives.
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and some men that talk thus wildly live soberly, and are over-wrought in their understanding by some secret art of God, that man may not perish in his ignorance,
and Some men that talk thus wildly live soberly, and Are overwrought in their understanding by Some secret art of God, that man may not perish in his ignorance,
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yet because it is collaterally cured and over-poured by the torrent and wisdom of Gods mercies, the men are to be taken into the Quire that we may all joyn in giving of God praise for the operation of his hands. 2. I said formerly that there are many secret and undiscerned mercies by which men live,
yet Because it is collaterally cured and over-poured by the torrent and Wisdom of God's Mercies, the men Are to be taken into the Choir that we may all join in giving of God praise for the operation of his hands. 2. I said formerly that there Are many secret and undiscerned Mercies by which men live,
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if we account concerning them by the usuall proportions of revelation and Christian commandements, and yet we are taught to hope some strange good things concerning them by the analogy and generall rules of the Divine mercy.
if we account Concerning them by the usual proportions of Revelation and Christian Commandments, and yet we Are taught to hope Some strange good things Concerning them by the analogy and general rules of the Divine mercy.
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For what shall become of ignorant Christians, people that live in wildnesses and places more desert then a primitive hermitage, people that are baptized,
For what shall become of ignorant Christians, people that live in wildnesses and places more desert then a primitive hermitage, people that Are baptised,
but yet we may arrest our thoughts upon the Divine mercies, and consider that it is reasonable to expect from the Divine goodnesse, that no greater forfeiture be taken upon a law,
but yet we may arrest our thoughts upon the Divine Mercies, and Consider that it is reasonable to expect from the Divine Goodness, that no greater forfeiture be taken upon a law,
yet some persons would have had more Philosophical and spiritual apprehensions then others, and have been infallibly cured in all their temptations with the fear of an eternall pain;
yet Some Persons would have had more Philosophical and spiritual apprehensions then Others, and have been infallibly cured in all their temptations with the Fear of an Eternal pain;
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and however, whether they had or no, yet since it cannot be understood how it consists with the Divine justice to exact a pain bigger then he threatned, greater then he gave warning of so we are sure it is a great way off from Gods mercy to do so.
and however, whither they had or not, yet since it cannot be understood how it consists with the Divine Justice to exact a pain bigger then he threatened, greater then he gave warning of so we Are sure it is a great Way off from God's mercy to do so.
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The effect of this consideration I would have to be this, that we may publikely worship this mercy of God which is kept in secret and that we be not too forward in sentencing all Heathens,
The Effect of this consideration I would have to be this, that we may publicly worship this mercy of God which is kept in secret and that we be not too forward in sentencing all heathens,
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and prevaricating Jews to the eternall pains of hell, but hope that they have a portion in the secrets of the Divine mercy, where also unlesse many of us have some little portions deposited, our condition will be very uncertain, and sometimes most miserable.
and prevaricating jews to the Eternal pains of hell, but hope that they have a portion in the secrets of the Divine mercy, where also unless many of us have Some little portions deposited, our condition will be very uncertain, and sometime most miserable.
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and if the joyes of heaven be too great to be expected upon too easie termes, certainly the pains of the damned are infinitely too big to passe lightly upon persons who cannot help themselves,
and if the Joys of heaven be too great to be expected upon too easy terms, Certainly the pains of the damned Are infinitely too big to pass lightly upon Persons who cannot help themselves,
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And indeed our dead many times go forth from our hands very strangely and carelesly, without prayers, without Sacraments, without consideration, without counsel, and without comfort;
And indeed our dead many times go forth from our hands very strangely and carelessly, without Prayers, without Sacraments, without consideration, without counsel, and without Comfort;
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Sermon. XXVII. The Miracles of the Divine Mercy. Part III. THere are very many more orders and conjugations of mercies, but because the numbers of them naturally tend to their own greatnesse, that is, to have no measure, I must reckon but a few more, and them also without order;
Sermon. XXVII. The Miracles of the Divine Mercy. Part III. THere Are very many more order and conjugations of Mercies, but Because the numbers of them naturally tend to their own greatness, that is, to have no measure, I must reckon but a few more, and them also without order;
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or causes, is as undiscerned as the head of Nilus, or a sudden remembrance of a long neglected and forgotten proposition. 1. But upon this account it is, that good men have observed, that the providence of God is so great a provider for holy living,
or Causes, is as undiscerned as the head of Nilus, or a sudden remembrance of a long neglected and forgotten proposition. 1. But upon this account it is, that good men have observed, that the providence of God is so great a provider for holy living,
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though that was all the way the overflowings and miracles of mercy as well as power: but that which I consider is, that besides the extraordinary emanations of the Divine power upon the first and most solemn occasions of an institution and the first beginnings of a religion, such as were, the wonders God did in Egypt and in the wildernesse, preparatory to the sanction of that law,
though that was all the Way the overflowings and Miracles of mercy as well as power: but that which I Consider is, that beside the extraordinary emanations of the Divine power upon the First and most solemn occasions of an Institution and the First beginnings of a Religion, such as were, the wonders God did in Egypt and in the Wilderness, preparatory to the sanction of that law,
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and circumscribed with nothing, measured by one Omer, and doing the work of two; like the crowns of Kings, fitting the browes of Nimrod and the most mighty Warriour,
and circumscribed with nothing, measured by one Omer, and doing the work of two; like the crowns of Kings, fitting the brows of Nimrod and the most mighty Warrior,
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but when they had destroyed religion by this act, God took away their security, and Titus besieged the City at the feast of Easter, that the more might perish in the deluge of the Divine indignation.
but when they had destroyed Religion by this act, God took away their security, and Titus besieged the city At the feast of Easter, that the more might perish in the deluge of the Divine Indignation.
concerning which although I cannot affirm any thing, yet this is certain, that no godly person among all the tribes of Israel was ever a begger, but all the variety of humane chances, were over-ruled to the purposes of providence,
Concerning which although I cannot affirm any thing, yet this is certain, that no godly person among all the tribes of Israel was ever a beggar, but all the variety of humane chances, were overruled to the Purposes of providence,
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and providence was measured by the ends of the religion, and the religion which promised them plenty, performed the promise till the Nation and the religion too began to decline, that it might give place to a better ministery,
and providence was measured by the ends of the Religion, and the Religion which promised them plenty, performed the promise till the nation and the Religion too began to decline, that it might give place to a better Ministry,
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But when Christian religion was planted and had taken root, and had filled all lands, then all the nature of things, the whole creation became servant to the kingdom of grace,
But when Christian Religion was planted and had taken root, and had filled all Lands, then all the nature of things, the Whole creation became servant to the Kingdom of grace,
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But that I may not need to enumerate any more particulars in this observation certain it is that Angels of light and darknesse, all the influences of heaven,
But that I may not need to enumerate any more particulars in this observation certain it is that Angels of Light and darkness, all the influences of heaven,
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and great interest, is by all means to save our souls, that we are thereby made sure, that all the whole creation shall be made to bend in all the flexures of its nature and accidents, that it may minister to religion, to the good of the Catholike Church,
and great Interest, is by all means to save our Souls, that we Are thereby made sure, that all the Whole creation shall be made to bend in all the flexures of its nature and accidents, that it may minister to Religion, to the good of the Catholic Church,
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But then if we consider what infinite contradiction there is in sin, and that the great long suffering of God is expressed in this, that God suffered the contradiction of sinners, we shall feel the mercy of God in the peace of our consciences and the unity of religion,
But then if we Consider what infinite contradiction there is in since, and that the great long suffering of God is expressed in this, that God suffered the contradiction of Sinners, we shall feel the mercy of God in the peace of our Consciences and the unity of Religion,
and at the same time he is full and empty, bursting with a plethory, and consumed with hunger, drowned with rivers of oyle and wine and yet dry as the Arabian sands;
and At the same time he is full and empty, bursting with a plethory, and consumed with hunger, drowned with Rivers of oil and wine and yet dry as the Arabian sands;
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then distractions are infinite, and a man hath two Devils to serve of contradictory designes and both of them exacting obedience more unreasonably then the Egyptian task-masters then there is no rest, no end of labours, no satisfaction of purposes, no method of things,
then distractions Are infinite, and a man hath two Devils to serve of contradictory designs and both of them exacting Obedience more unreasonably then the Egyptian taskmasters then there is no rest, no end of labours, no satisfaction of Purposes, no method of things,
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But the duty of a Christian is easie in a persecution, it is clear under a Tyranny, it is evident in despite of heresy, it is one in the midst of schisme, it is determined amongst infinite disputes, being like a rock in the sea which is beaten with the tide and washed with retiring waters,
But the duty of a Christian is easy in a persecution, it is clear under a Tyranny, it is evident in despite of heresy, it is one in the midst of Schism, it is determined among infinite disputes, being like a rock in the sea which is beaten with the tide and washed with retiring waters,
he revealed all our duty and he hath concealed whatsoever can hinder us, he hath affrighted our follies with feare of death and engaged our watchfulnesse by its secret coming;
he revealed all our duty and he hath concealed whatsoever can hinder us, he hath affrighted our follies with Fear of death and engaged our watchfulness by its secret coming;
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he hath exercised our faith by keeping private the state of souls departed, and yet hath confirmed our faith by a promise of a resurrection and entertained our hope by some general significations of the state of interval:
he hath exercised our faith by keeping private the state of Souls departed, and yet hath confirmed our faith by a promise of a resurrection and entertained our hope by Some general significations of the state of interval:
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he impedes the Devils rage and infatuates, his counsels, he diverts his malice, and defeats his purposes, he bindes him in the chaine of darknesse and gives him no power over the children of light;
he impedes the Devils rage and infatuates, his Counsels, he diverts his malice, and defeats his Purposes, he binds him in the chain of darkness and gives him no power over the children of Light;
he hath given him a vast knowledge and yet an ignorant man can confute him with the twelve articles of his creed, he gave him power over the winds and made him Prince of the air and yet the breath of a holy prayer can drive him as far as the utmost sea;
he hath given him a vast knowledge and yet an ignorant man can confute him with the twelve Articles of his creed, he gave him power over the winds and made him Prince of the air and yet the breath of a holy prayer can drive him as Far as the utmost sea;
and all mutual helpers, and by some instruments and in some respects they are all equal in order to felicity, to content and final and intermedial satisfactions:
and all mutual helpers, and by Some Instruments and in Some respects they Are all equal in order to felicity, to content and final and intermedial satisfactions:
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he comforts the poor, and he brings down the rich, that they may be safe in their humility and sorrow, from the transportations of an unhappy and - uninstructed prosperity;
he comforts the poor, and he brings down the rich, that they may be safe in their humility and sorrow, from the transportations of an unhappy and - uninstructed Prosperity;
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and unperceived, and yet the weight is vast and the sum of them is unmeasurable, and the man is not pressed with the burden, nor confounded with numbers;
and unperceived, and yet the weight is vast and the sum of them is unmeasurable, and the man is not pressed with the burden, nor confounded with numbers;
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and no observation is able to recount, no sense sufficient to perceive, no memory large enough to retain, no understanding great enough to apprehend this infinity,
and no observation is able to recount, no sense sufficient to perceive, no memory large enough to retain, no understanding great enough to apprehend this infinity,
and the parent of all felicity. And yet this is but the one half. The mercies of giving I have now told of, but those of forgiving are greater, though not more.
and the parent of all felicity. And yet this is but the one half. The Mercies of giving I have now told of, but those of forgiving Are greater, though not more.
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we have but small opinion of the Divine mercy, if we dare not believe concerning it, that it is desirous and able and watchful and passionate to keep us or rescue us respectively from such a condemnation the pain of which is insupportable,
we have but small opinion of the Divine mercy, if we Dare not believe Concerning it, that it is desirous and able and watchful and passionate to keep us or rescue us respectively from such a condemnation the pain of which is insupportable,
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and the duration is eternal, and the extension is misery upon all our faculties, and the intension is great beyond patience or natural or supernatural abilities,
and the duration is Eternal, and the extension is misery upon all our faculties, and the intention is great beyond patience or natural or supernatural abilities,
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This is a state that God provides for his enemies, not for them that love him, that endeavour to obey though they do it but in weaknesse, that weep truely for their sins though but with a shower no bigger then the drops of pitty, that wait for his coming with a holy and pure flame,
This is a state that God provides for his enemies, not for them that love him, that endeavour to obey though they do it but in weakness, that weep truly for their Sins though but with a shower no bigger then the drops of pity, that wait for his coming with a holy and pure flame,
and that the duties on our part are but little entertainments and exercises of our affections and our love that the Devil might not seize upon that portion which to eternal ages shall be the instrument of our happinesse.
and that the duties on our part Are but little entertainments and exercises of our affections and our love that the devil might not seize upon that portion which to Eternal ages shall be the Instrument of our happiness.
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For those men have very ill natures to whom vertue is so contrary that they are inclined naturally to lust, to drunkennesse and anger, and pride and covetousnesse, and unthankefulnesse and disobedience: Most men that are tempted with lust, could easily enough entertain the sobrieties of other counsels,
For those men have very ill nature's to whom virtue is so contrary that they Are inclined naturally to lust, to Drunkenness and anger, and pride and covetousness, and unthankfulness and disobedience: Most men that Are tempted with lust, could Easily enough entertain the sobrieties of other Counsels,
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they would not refuse long prayers after a drunken meeting, or great almes to gether with one great lust; but then consider how easie it is for them to go to heaven;
they would not refuse long Prayers After a drunken meeting, or great alms to gether with one great lust; but then Consider how easy it is for them to go to heaven;
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for if those persons would extirp but that one thing in which they are principally tempted it is not easily imaginable that any lesse evill to which the temptation is trifling should interpose between them and their great interest.
for if those Persons would extirp but that one thing in which they Are principally tempted it is not Easily imaginable that any less evil to which the temptation is trifling should interpose between them and their great Interest.
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and in exchange for that will give them all good things, it gives demonstration of his huge easinesse to redeem us from that intolerable evil that is equally consequent to the indulging to one or to twenty sinful habits.
and in exchange for that will give them all good things, it gives demonstration of his huge easiness to Redeem us from that intolerable evil that is equally consequent to the indulging to one or to twenty sinful habits.
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2. Gods readinesse to pardon appears in this, that he pardons before we ask, for he that bids us ask for pardon hath in designe and purpose done the thing already:
2. God's readiness to pardon appears in this, that he Pardons before we ask, for he that bids us ask for pardon hath in Design and purpose done the thing already:
but being exemplified and taken forth, and the Holy spirit stands ready to consigne and passe the privy signet, that we may exhibit it to devils and evil men when they tempt us to despair or sin.
but being exemplified and taken forth, and the Holy Spirit Stands ready to consign and pass the privy signet, that we may exhibit it to Devils and evil men when they tempt us to despair or since.
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and when he did this for us that he might pardon us, was he at that instant angry with us? was this an effect of his anger or of his love that God sent his Son to work our pardon and salvation? Indeed we were angry with God, at enmity with the the Prince of life:
and when he did this for us that he might pardon us, was he At that instant angry with us? was this an Effect of his anger or of his love that God sent his Son to work our pardon and salvation? Indeed we were angry with God, At enmity with thee the Prince of life:
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and holy Prophets, and Saints of the old Testament, even while they were obliged (so far as the words of their covenant were expressed) to the law of works, their pardon was sealed & kept with in the vail within the curtains of the sanctuary,
and holy prophets, and Saints of the old Testament, even while they were obliged (so Far as the words of their Covenant were expressed) to the law of works, their pardon was sealed & kept with in the Vail within the curtains of the sanctuary,
that is, not by an exact obedience, but by faith working by love, by sincere, hearty endeavours & believing God and relying upon his infinite mercy, revealed in part,
that is, not by an exact Obedience, but by faith working by love, by sincere, hearty endeavours & believing God and relying upon his infinite mercy, revealed in part,
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and now every man whom he pardons he also sanctifies, and he is born of God, and he must not, will not, cannot sin, so long as the seed of God remains within him, so long as his pardon continues.
and now every man whom he Pardons he also Sanctifies, and he is born of God, and he must not, will not, cannot sin, so long as the seed of God remains within him, so long as his pardon continues.
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that we may not have a possible need without a certain remedy, the Holy Jesus, the Author, and finisher of our faith and pardon, sits in heaven in a perpetual advocation for us, that this pardon once wrought may be for ever applyed to every emergent need,
that we may not have a possible need without a certain remedy, the Holy jesus, the Author, and finisher of our faith and pardon, sits in heaven in a perpetual advocation for us, that this pardon once wrought may be for ever applied to every emergent need,
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and beyond the revelations, and did in Adams youth antidate the Gospel, turning the publike miseries by secret grace, into eternall glories. But now upon other circumstances it is remarkable and excellent,
and beyond the revelations, and did in Adams youth antedate the Gospel, turning the public misery's by secret grace, into Eternal Glories. But now upon other Circumstances it is remarkable and excellent,
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7. God is so ready to forgive that himself works our dispositions towards it, and either must in some degree pardon us before we are capable of pardon, by his grace making way for his mercy,
7. God is so ready to forgive that himself works our dispositions towards it, and either must in Some degree pardon us before we Are capable of pardon, by his grace making Way for his mercy,
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This giving of preventing grace, is a mercy of forgivenesse contrary to that severity by which some desperate persons are given over to a reprobate sense;
This giving of preventing grace, is a mercy of forgiveness contrary to that severity by which Some desperate Persons Are given over to a Reprobate sense;
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when our remedies are converted into causes of the sicknesse, and our antidotes are poison? Here there is a plain necessity of Gods preventing grace; and if there be but a necessity of it, that is enough to ascertain us we shall have it:
when our remedies Are converted into Causes of the sickness, and our antidotes Are poison? Here there is a plain necessity of God's preventing grace; and if there be but a necessity of it, that is enough to ascertain us we shall have it:
being busie and effective as Elijah's fire, which intending to convert the sacrifice into its own more spirituall nature of flames and purified substances;
being busy and effective as Elijah's fire, which intending to convert the sacrifice into its own more spiritual nature of flames and purified substances;
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and makes its own way, and invites it self, and prepares its own lodging, and makes its own entertainment, it gives us precepts and makes us able to keep them;
and makes its own Way, and invites it self, and prepares its own lodging, and makes its own entertainment, it gives us Precepts and makes us able to keep them;
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as the passage from death to life is greater then from life to action, especially since the action is owing to that cause that put in the first principle of life.
as the passage from death to life is greater then from life to actium, especially since the actium is owing to that cause that put in the First principle of life.
These are the great degrees of Gods forwardnesse and readinesse to forgive, for the expression of which no language is sufficient, but Gods own words describing mercy in all those dimensions which can signifie to us its greatnesse and infinity.
These Are the great Degrees of God's forwardness and readiness to forgive, for the expression of which no language is sufficient, but God's own words describing mercy in all those dimensions which can signify to us its greatness and infinity.
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His mercy is great, his mercies are many, his mercy reacheth unto the heavens, it fils heaven and earth, it is above all his works, it endureth for ever, God pitieth as a Father doth his children;
His mercy is great, his Mercies Are many, his mercy reaches unto the heavens, it fills heaven and earth, it is above all his works, it Endureth for ever, God Pitieth as a Father does his children;
And therefore besides the former great lines of the mercy of forgivenesse, there is another chain, which but to produce and tell its links, is to open a cabinet of Jewels, where every stone is as bright as a star,
And Therefore beside the former great lines of the mercy of forgiveness, there is Another chain, which but to produce and tell its links, is to open a cabinet of Jewels, where every stone is as bright as a star,
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2. Besides this long-sufferance and for-bearing with an unwearied patience, God also excuses a sinner oftentimes and takes a little thing for an excuse,
2. Beside this longsufferance and forbearing with an unwearied patience, God also excuses a sinner oftentimes and Takes a little thing for an excuse,
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He passes by the sins of our youth with a huge easinesse to pardon, if he be intreated and reconciled by the effective repentance of a vigorous manhood;
He passes by the Sins of our youth with a huge easiness to pardon, if he be entreated and reconciled by the effective Repentance of a vigorous manhood;
he takes ignorance for an excuse, and in every degree of its being inevitable, or innocent in its proper cause, it is also inculpable and innocent in its proper effects,
he Takes ignorance for an excuse, and in every degree of its being inevitable, or innocent in its proper cause, it is also inculpable and innocent in its proper effects,
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the violence of a temptation and restlesnesse of its motion, the perpetuity of its sollicitation, the wearinesse of a mans spirit, the state of sicknesse, the necessity of secular affairs, the publike customs of a people have all of them a power of pleading and prevailing towards some degrees of pardon and diminution before the throne of God.
the violence of a temptation and Restlessness of its motion, the perpetuity of its solicitation, the weariness of a men Spirit, the state of sickness, the necessity of secular affairs, the public customs of a people have all of them a power of pleading and prevailing towards Some Degrees of pardon and diminution before the throne of God.
When Ahab had but humbled himself at the word of the Lord, God was glad of it and went with the message to the Prophet himself, saying, Seest thou not how Ahab humbles himself? What was the event of it? I will not bring the evil in his dayes, but in his sons dayes the evil shall come upon his house.
When Ahab had but humbled himself At the word of the Lord, God was glad of it and went with the message to the Prophet himself, saying, See thou not how Ahab humbles himself? What was the event of it? I will not bring the evil in his days, but in his Sons days the evil shall come upon his house.
Thus it happened to Uzzah, who was smitten for his zeal, and died in severity for prevaricating the letter, by earnestnesse of spirit to serve the whole religion.
Thus it happened to Uzzah, who was smitten for his zeal, and died in severity for prevaricating the Letter, by earnestness of Spirit to serve the Whole Religion.
or very great sins, but in single actions, or instances of a lesse malignity; and they are not to be relied upon, because there is no rule concerning them;
or very great Sins, but in single actions, or instances of a less malignity; and they Are not to be relied upon, Because there is no Rule Concerning them;
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and there is no instance in Scripture of the Divine forgivenesse, but in such instances, the misery of which was a fit instrument to speak aloud the glories of Gods mercies,
and there is no instance in Scripture of the Divine forgiveness, but in such instances, the misery of which was a fit Instrument to speak aloud the Glories of God's Mercies,
Such were S. Paul a persecutor, and S. Peter that forswore his Master, Mary Magdalene, with seven Devils, the thief upon the crosse, Manasses an Idolater, David a murderer and adulterer, the Corinthian for incest, the children of Israel for ten times rebelling against the Lord in the wildernesse, with murmuring,
Such were S. Paul a persecutor, and S. Peter that forswore his Master, Marry Magdalene, with seven Devils, the thief upon the cross, Manasses an Idolater, David a murderer and adulterer, the Corinthian for Incest, the children of Israel for ten times rebelling against the Lord in the Wilderness, with murmuring,
yet 40. yeers time (after all this) was left for their repentance, and they were called upon by arguments more perswasive and more excellent in that 40. yeers,
yet 40. Years time (After all this) was left for their Repentance, and they were called upon by Arguments more persuasive and more excellent in that 40. Years,
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then all the Nation had heard from their Prophets, even from Samuel to Zecharias: And Jonas thought he had reason on his side, to refuse to go to threaten Nineveh;
then all the nation had herd from their prophets, even from Samuel to Zechariah: And Jonah Thought he had reason on his side, to refuse to go to threaten Nineveh;
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God proclaimed it in a cloud before the face of all Israel, and made it to be his Name, Miserator & misericors Deus. The Lord, the Lord God, mercifull and gracious, &c. You see the largenesse of this treasure;
God proclaimed it in a cloud before the face of all Israel, and made it to be his Name, Miserator & misericors Deus. The Lord, the Lord God, merciful and gracious, etc. You see the largeness of this treasure;
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Fear is stronger then death, and Love is more prevalent then Fear, and kindnesse is the greatest endearment of Love; and yet to an ingenuous person gratitude is greater then all these,
fear is Stronger then death, and Love is more prevalent then fear, and kindness is the greatest endearment of Love; and yet to an ingenuous person gratitude is greater then all these,
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To the right Honorable, and truly Noble, RICHARD Lord VAVGHAN, Earl of Carbery, Baron of Emlim and Molinger, Knight of the Honorable Order of the Bath. My Lord,
To the right Honourable, and truly Noble, RICHARD Lord VAVGHAN, Earl of Carbery, Baron of Emlim and Mollinger, Knight of the Honourable Order of the Bath. My Lord,
Christ made no other reply but foretold their dissolution and a world of sadnesse and sorrow which should bury that whole Nation when the teeming cloud of Gods displeasure should produce a storm which was the daughter of the biggest anger,
christ made no other reply but foretold their dissolution and a world of sadness and sorrow which should bury that Whole nation when the teeming cloud of God's displeasure should produce a storm which was the daughter of the biggest anger,
and the mother of the greatest calamitie which ever crushed any of the sons of Adam [ the time shall come, that there shall not be left one stone upon another.
and the mother of the greatest calamity which ever crushed any of the Sons of Adam [ the time shall come, that there shall not be left one stone upon Another.
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] The whole Temple and the Religion, the ceremonies ordained by God, and the Nation beloved by God and the fabrick erected for the service of God, shall run to their own period and lie down in their several graves.
] The Whole Temple and the Religion, the ceremonies ordained by God, and the nation Beloved by God and the fabric erected for the service of God, shall run to their own Period and lie down in their several graves.
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Whatsoever had a beginning can also have an ending, and it shall die, unlesse it be daily watered with the purls flowing from the fountain of life ▪ and refreshed with the dew of Heaven and the wells of God.
Whatsoever had a beginning can also have an ending, and it shall die, unless it be daily watered with the purls flowing from the fountain of life ▪ and refreshed with the due of Heaven and the wells of God.
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And as before, even from our first spring from the dust of the earth, we might have died if we had not been preserved by the continual flux of a rare providence:
And as before, even from our First spring from the dust of the earth, we might have died if we had not been preserved by the continual flux of a rare providence:
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and by a supervening unalterable decree of Heaven: and we are fallen from our privilege, and are returned to the condition, of beast, and buildings, and common things:
and by a supervening unalterable Decree of Heaven: and we Are fallen from our privilege, and Are returned to the condition, of beast, and buildings, and Common things:
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And we see Temples defiled unto the ground, and they die by Sacrilege: and great Empires die by their own plenty and ease, full humors, and factious Subjects:
And we see Temples defiled unto the ground, and they die by Sacrilege: and great Empires die by their own plenty and ease, full humours, and factious Subject's:
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But if all these can hold us and tie us to conditions, then we must lay our heads down upon a turfe and entertain creeping things in the cells and little chambers of our eyes,
But if all these can hold us and tie us to conditions, then we must lay our Heads down upon a turf and entertain creeping things in the cells and little chambers of our eyes,
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We are as water spilt on the ground, which cannot be gathered up again ] Stay. 1. We are as water, weak and of no consistence, alwaies descending abiding in no certain place,
We Are as water spilled on the ground, which cannot be gathered up again ] Stay. 1. We Are as water, weak and of no consistence, always descending abiding in no certain place,
unlesse where we are detained with violence: and every little breath of winde makes us rough and tempestuous, and troubles our faces: every trifling accident discomposes us;
unless where we Are detained with violence: and every little breath of wind makes us rough and tempestuous, and Troubles our faces: every trifling accident discomposes us;
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and those creatures which nature hath left without weapons, yet they are armed sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beam, to the roughnesse of a sower grape, to the unevennesse of a gravel-stone, to the dust of a wheel,
and those creatures which nature hath left without weapons, yet they Are armed sufficiently to vex those parts of men which Are left defenseless and obnoxious to a sun beam, to the roughness of a sour grape, to the unevenness of a gravel-stone, to the dust of a wheel,
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and he is too unreasonably timorous, who thinks his hopes at an end when he dwels in sickness. For men die without rule; and with, and without occasions;
and he is too unreasonably timorous, who thinks his hope's At an end when he dwells in sickness. For men die without Rule; and with, and without occasions;
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but they (sometimes) hear the passing bell ring for stronger men, even long before their own knell calls at the house of their mother to open her womb and make a bed for them.
but they (sometime) hear the passing bell ring for Stronger men, even long before their own knell calls At the house of their mother to open her womb and make a Bed for them.
and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and died, the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a praemeditated and foredescribed death:
and when Lepidus and Aufidius stumbled At the threshold of the Senate and fell down and died, the blow Come from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a premeditated and foredescribed death:
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There are sicknesses that walk in darknesse, and there are exterminating Angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature;
There Are Sicknesses that walk in darkness, and there Are exterminating Angels that fly wrapped up in the curtains of immateriality and an uncommunicating nature;
There is no age of man but it hath proper to it self some posterns and outlets for death, besides those infinite and open ports out of which myriads of men and women every day passe into the dark and the land of forgetfulnesse.
There is no age of man but it hath proper to it self Some posterns and outlets for death, beside those infinite and open ports out of which myriads of men and women every day pass into the dark and the land of forgetfulness.
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so soft to all the impressions of chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
so soft to all the impressions of chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper:
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and the eyes of Parents and the arms of Nurses, the provisions of art, and all the effects of Humane love and Providence are not sufficient to keep one childe from horrid mischiefs, from strange and early calamities and deaths,
and the eyes of Parents and the arms of Nurse's, the provisions of art, and all the effects of Humane love and Providence Are not sufficient to keep one child from horrid mischiefs, from strange and early calamities and death's,
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unlesse a messenger be sent from heaven to stand sentinel, and watch the very playings and the sleepings, the eatings and the drinkings of the children;
unless a Messenger be sent from heaven to stand sentinel, and watch the very playings and the sleepings, the eatings and the drinkings of the children;
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and there, the case is not altered. 1 For there are so many diseases in men that are not understood. 2. So many new ones every year. 3 The old ones are so changed in circumstance,
and there, the case is not altered. 1 For there Are so many diseases in men that Are not understood. 2. So many new ones every year. 3 The old ones Are so changed in circumstance,
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and intermingled with so many collateral complications. 4 The Symptoms are oftentimes so alike. 5 Sometimes so hidden and fallacious. 6 Sometimes none at all (as in the most sudden and the most dangerous imposthumations.) 7 And then, the diseases in the inward parts of the body, are oftentimes such, to which no application can be made. 8 They are so far off, that the effects of all medicines can no otherwise come to them,
and intermingled with so many collateral complications. 4 The Symptoms Are oftentimes so alike. 5 Sometime so hidden and fallacious. 6 Sometime none At all (as in the most sudden and the most dangerous imposthumations.) 7 And then, the diseases in the inward parts of the body, Are oftentimes such, to which no application can be made. 8 They Are so Far off, that the effects of all medicines can not otherwise come to them,
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and decoctions, which change the very species of the medicament. 9 And after all this, very many principles in the art of Physick are so uncertain, that after they have been believed seven or eight ages,
and decoctions, which change the very species of the Medicament. 9 And After all this, very many principles in the art of Physic Are so uncertain, that After they have been believed seven or eight ages,
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by which, men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men are sick,
by which, men must practise, and by which three or four generations of men more (as happens) must live or die. 10. And all this while the men Are sick,
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but all the rest in the New Testament (one onely excepted) were expressed to have been holy persons, or else by their age were declared innocent. Lazarus was beloved of Christ:
but all the rest in the New Testament (one only excepted) were expressed to have been holy Persons, or Else by their age were declared innocent. Lazarus was Beloved of christ:
and therefore it is very probable that the same processe was used, God in all other instances having chosen to exemplifie his miracles of nature to purposes of the Spirit, and in spirituall capacities.
and Therefore it is very probable that the same process was used, God in all other instances having chosen to exemplify his Miracles of nature to Purposes of the Spirit, and in spiritual capacities.
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So that although the Lord of nature did break the bands of nature in some instances, to manifest his glory to succeeding, great and never failing purposes;
So that although the Lord of nature did break the bans of nature in Some instances, to manifest his glory to succeeding, great and never failing Purposes;
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This consideration I intend to you as a severe Monitor, and an advice of carefulnesse, that you order your affairs so that you may be partakers of the first resurrection, that is, from sin to grace, from the death of vitious habits, to the vigour, life and efficacy of an habituall righteousnesse:
This consideration I intend to you as a severe Monitor, and an Advice of carefulness, that you order your affairs so that you may be partakers of the First resurrection, that is, from since to grace, from the death of vicious habits, to the vigour, life and efficacy of an habitual righteousness:
For (as it hapned to those persons in the New Testament now mentioned, to them (I say) in the literall sense) Blessed are they that have part in the first resurrection, upon them the second death shall have no power:
For (as it happened to those Persons in the New Testament now mentioned, to them (I say) in the literal sense) Blessed Are they that have part in the First resurrection, upon them the second death shall have no power:
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The wicked indeed shall be haled forth from their graves, from their everlasting prisons, where in chains of darknesse they are kept unto the judgement of the great day:
The wicked indeed shall be haled forth from their graves, from their everlasting prisons, where in chains of darkness they Are kept unto the judgement of the great day:
they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned,
they have no concernment in all that is done under the Sun. Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned,
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What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different religions be tolerated amongst us? These things that now happen concern the living,
What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different Religions be tolerated among us? These things that now happen concern the living,
and they that are consigned to Kingdoms, and to the feast of the marriage-supper of the Lamb, the glorious and eternall Bride-groom of holy souls, they cannot think our marriages here, our lighter laughings,
and they that Are consigned to Kingdoms, and to the feast of the Marriage supper of the Lamb, the glorious and Eternal Bridegroom of holy Souls, they cannot think our marriages Here, our lighter laughings,
Aristotle said, that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.
Aristotle said, that to affirm the dead take no Thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind.
And the Church hath taught in generall that they pray for us, they recommend to God the state of all their Relatives, in the union of the intercession that our blessed Lord makes for them and us:
And the Church hath taught in general that they pray for us, they recommend to God the state of all their Relatives, in the Union of the Intercession that our blessed Lord makes for them and us:
such as are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good example, preserving their memories privately,
such as Are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good Exampl, preserving their memories privately,
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For though, as to us, they are like water spilt, yet, to God, they are as water fallen into the sea, safe and united in his comprehension, and inclosures.
For though, as to us, they Are like water spilled, yet, to God, they Are as water fallen into the sea, safe and united in his comprehension, and enclosures.
till the determined day comes, and then the burden sunk upon the pillars, and disordered the aids and auxiliary rafters into a common ruine and a ruder grave:
till the determined day comes, and then the burden sunk upon the pillars, and disordered the aids and auxiliary rafters into a Common ruin and a Ruder grave:
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and dwell with creatures of an equivocall production, with worms and serpents, the sons and daughters of our own bones, in a house of durt and darknesse.
and dwell with creatures of an equivocal production, with worms and Serpents, the Sons and daughters of our own bones, in a house of dirt and darkness.
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] All this sorrow and trouble is but a phantasme, and receives its account and degrees from our present conceptions and the proportion to our relishes and gust.
] All this sorrow and trouble is but a phantasm, and receives its account and Degrees from our present conceptions and the proportion to our Relishes and gust.
] d d n1 cc n1 vbz p-acp dt n1, cc vvz po31 n1 cc n2 p-acp po12 j n2 cc dt n1 p-acp po12 vvz cc n1.
When Pompey saw the Ghost of his first Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten moneths of mourning, he presently fancied it, either to be an illusion,
When Pompey saw the Ghost of his First Lady Julia, who vexed his rest and his conscience for superinducing Cornelia upon her Bed within the ten months of mourning, he presently fancied it, either to be an illusion,
For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternall in the heavens:
For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, Eternal in the heavens:
so secured and so blessed, and so sealed up for glory, that this state of interval and imperfection is in respect of its certain event and end, infinitely more desirable then all the riches and all the pleasures,
so secured and so blessed, and so sealed up for glory, that this state of interval and imperfection is in respect of its certain event and end, infinitely more desirable then all the riches and all the pleasures,
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and yet possibly that might be easier then to tell what or how the soul is and works in this world, where it is in the body tanquam in alienâ domo, as in a prison, in fetters and restraints:
and yet possibly that might be Easier then to tell what or how the soul is and works in this world, where it is in the body tanquam in alienâ domo, as in a prison, in fetters and restraints:
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so that all that we can understand of it here, is that it is so incommodated with a troubled and abated instrument, that the object we are to consider cannot be offered to us in a right line, in just and equal propositions or if it could,
so that all that we can understand of it Here, is that it is so incommodated with a troubled and abated Instrument, that the Object we Are to Consider cannot be offered to us in a right line, in just and equal propositions or if it could,
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yet because we are to understand the soul by the soul, it becomes not onely a troubled and abused object, but a crooked instrument; and we here can consider it, just as a weak eye can behold a staffe thrust into the waters of a troubled river;
yet Because we Are to understand the soul by the soul, it becomes not only a troubled and abused Object, but a crooked Instrument; and we Here can Consider it, just as a weak eye can behold a staff thrust into the waters of a troubled river;
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At cum exierit & in liberum coelum quasi in domum suam venerit, when the soul is entred into her own house, into the free regions of the rest and the neighbourhood of heavenly joyes,
At cum exierit & in liberum coelum quasi in domum suam venerit, when the soul is entered into her own house, into the free regions of the rest and the neighbourhood of heavenly Joys,
which difference because it is not originally in the soul (and indeed cannot be in simple and spiritual substances of the same species or kind) it must needs drive wholly from the body, from its accidents and circumstances:
which difference Because it is not originally in the soul (and indeed cannot be in simple and spiritual substances of the same species or kind) it must needs drive wholly from the body, from its accidents and Circumstances:
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from whence it follows, that because the body casts fetters and restraints, hindrances and impediments upon the soul, that the soul is much freer in the state of separation;
from whence it follows, that Because the body Cast fetters and restraints, hindrances and impediments upon the soul, that the soul is much freer in the state of separation;
but receives all its being and operation, its manner and abode from the soul, and that then it comes not to serve a necessity, but to partake a glory.
but receives all its being and operation, its manner and Abided from the soul, and that then it comes not to serve a necessity, but to partake a glory.
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That the soul is alive after our death, S. Paul affirms [ Christ died for us, that whether we wake or sleep, we should live together with him. ] Now it were strange that we should be alive,
That the soul is alive After our death, S. Paul affirms [ christ died for us, that whither we wake or sleep, we should live together with him. ] Now it were strange that we should be alive,
For it is but a weak and an unlearned proposition to say, That the Soul can do nothing of it self, nothing without the phantasmes and provisions of the body.
For it is but a weak and an unlearned proposition to say, That the Soul can do nothing of it self, nothing without the phantasms and provisions of the body.
For 1. In this life the soul hath one principle clearly separate, abstracted & immaterial, I mean, the Spirit of grace, which is a principle of life and action and in many instances does not all at communicate with matter,
For 1. In this life the soul hath one principle clearly separate, abstracted & immaterial, I mean, the Spirit of grace, which is a principle of life and actium and in many instances does not all At communicate with matter,
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as in the infusion, superinduction and the creation of spiritual graces. 2. As nutrition, generation, eating and drinking are actions proper to the body and its state:
as in the infusion, superinduction and the creation of spiritual graces. 2. As nutrition, generation, eating and drinking Are actions proper to the body and its state:
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so, extasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding are proper to the soul. 3. And therefore it is observable that S. Paul said that he knew not whether his visions and raptures were in or out of the body:
so, ecstasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding Are proper to the soul. 3. And Therefore it is observable that S. Paul said that he knew not whither his visions and raptures were in or out of the body:
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and therefore that the soul is as capable of action alone as in conjunction. 4. If in the state of blessednesse there are some actions of the soul which doe not passe through the body, such as contemplation of God,
and Therefore that the soul is as capable of actium alone as in conjunction. 4. If in the state of blessedness there Are Some actions of the soul which do not pass through the body, such as contemplation of God,
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and conversing with spirits, and receiving those influences and rare immissions which coming from the Holy and mysterious Trinity make up the crown of glory;
and conversing with spirits, and receiving those influences and rare immissions which coming from the Holy and mysterious Trinity make up the crown of glory;
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which necessity and manner of conversation when it ceases, it can be no longer necessary for the soul to be served by phantasmes and material representations. 5. And therefore when the body shall be re-united, it shall be so ordered that then the body shall confesse it gives not any thing,
which necessity and manner of Conversation when it ceases, it can be no longer necessary for the soul to be served by phantasms and material representations. 5. And Therefore when the body shall be Reunited, it shall be so ordered that then the body shall confess it gives not any thing,
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Now between these two states, stands the state of separation, in which the operations of the soul are of a middle nature, that is, not so spirituall as in the resurrection,
Now between these two states, Stands the state of separation, in which the operations of the soul Are of a middle nature, that is, not so spiritual as in the resurrection,
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and satisfied those longing souls which were Prisoners of hope; and from all this we may conclude that the souls of all the servants of Christ are alive,
and satisfied those longing Souls which were Prisoners of hope; and from all this we may conclude that the Souls of all the Servants of christ Are alive,
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For suppose, the body to be a necessary instrument but out of tune, and discomposed by sin and anger, by accident and chance, by defect and imperfections,
For suppose, the body to be a necessary Instrument but out of tune, and discomposed by since and anger, by accident and chance, by defect and imperfections,
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And all those famous memories, of Simonides and Theodectes, of Hortensius and Seneca, of Sceptius Metrodorus and Carneades, of Cyneas the Embassadour of Pyrrhus, are onely the Records better kept,
And all those famous memories, of Simonides and Theodectes, of Hortensius and Senecca, of Sceptius Metrodorus and Carneades, of Cynias the Ambassador of Phyrrhus, Are only the Records better kept,
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In the mean time, although upon the perswasion of the former discourse it be highly probable that the souls of Gods servants do live in a state of present blessednesse;
In the mean time, although upon the persuasion of the former discourse it be highly probable that the Souls of God's Servants do live in a state of present blessedness;
For we must all appear before the judgement seat of Christ, & then if we have done wel in the body, we shal never be expelled from the beatifical presence of God,
For we must all appear before the judgement seat of christ, & then if we have done well in the body, we shall never be expelled from the beatifical presence of God,
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I shal therefore now with a better compendium teach you how to live by telling you a plain narrative of a life, which if you imitate and write after the copy, it will make, that death shall not be an evil,
I shall Therefore now with a better compendium teach you how to live by telling you a plain narrative of a life, which if you imitate and write After the copy, it will make, that death shall not be an evil,
When Martha and Mary went to weep over the grave of their brother, Christ met them there and preached a Funeral Sermon, discoursing of the resurrection,
When Martha and Marry went to weep over the grave of their brother, christ met them there and preached a Funeral Sermon, discoursing of the resurrection,
and applying to the purposes of faith, and confession of Christ, and glorification of God: We have no other, we can have no better precedent to follow:
and applying to the Purposes of faith, and Confessi of christ, and glorification of God: We have no other, we can have no better precedent to follow:
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and now that we are come to weep over the grave of our Dear Sister, this rare personage, we cannot chuse but have many vertues to learn, many to imitate, and some to exercise.
and now that we Are come to weep over the grave of our Dear Sister, this rare personage, we cannot choose but have many Virtues to Learn, many to imitate, and Some to exercise.
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but thought it would be a dishonour to her if she did not continue her Noblenesse and excellency of vertue fit to be owned by persons relating to such Ancestors.
but Thought it would be a dishonour to her if she did not continue her Nobleness and excellency of virtue fit to be owned by Persons relating to such Ancestors.
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and desired to be owned by nothing but what was her own, that she might onely be esteemed Honourable according to that which is the honour of a Christian, and a wise person.
and desired to be owned by nothing but what was her own, that she might only be esteemed Honourable according to that which is the honour of a Christian, and a wise person.
For being the Heiresse of a great fortune, and living amongst the throng of persons in the sight of vanities and empty temptations, that is, in that part of the Kingdom where greatnesse is too often expressed in great follies,
For being the Heiress of a great fortune, and living among the throng of Persons in the sighed of vanities and empty temptations, that is, in that part of the Kingdom where greatness is too often expressed in great follies,
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God intending to secure this soul to himself, would not suffer the follies of the world to seize upon her by way of too neer a trial, or busie temptation. 3. She was married young;
God intending to secure this soul to himself, would not suffer the follies of the world to seize upon her by Way of too near a trial, or busy temptation. 3. She was married young;
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and she would delight to say, that he called her to her devotions, he encouraged her good inclinations he directed her piety, he invited her with good books:
and she would delight to say, that he called her to her devotions, he encouraged her good inclinations he directed her piety, he invited her with good books:
So God usually brings us to him by instruments of nature and affections, and then incorporates us into his inheritance, by the more immediate relishes of Heaven,
So God usually brings us to him by Instruments of nature and affections, and then incorporates us into his inheritance, by the more immediate Relishes of Heaven,
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For in so tender a constitution of spirit as hers was, and in so great a kindnesse towards her children, there hath seldom been seen a stricter and more curious care of their persons, their deportment, their nature, their disposition, their learning and their customs:
For in so tender a constitution of Spirit as hers was, and in so great a kindness towards her children, there hath seldom been seen a Stricter and more curious care of their Persons, their deportment, their nature, their disposition, their learning and their customs:
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For she was not onely diligent to have them bred nobly and religiously, but also was carefull and solicitous, that they should be taught to observe all the circumstances & inclinations, the desires and wishes of their Father;
For she was not only diligent to have them bred nobly and religiously, but also was careful and solicitous, that they should be taught to observe all the Circumstances & inclinations, the Desires and wishes of their Father;
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It took root downward in humility, and brought forth fruit upward in the substantiall graces of a Christian, in charity and justice, in chastity and modesty, in fair friendships and sweetnesse of society:
It took root downward in humility, and brought forth fruit upward in the substantial graces of a Christian, in charity and Justice, in chastity and modesty, in fair friendships and sweetness of society:
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and reading and meditating and the necessary offices of houshold government, every one of which is an action of religion, some by nature, some by adoption.
and reading and meditating and the necessary Offices of household government, every one of which is an actium of Religion, Some by nature, Some by adoption.
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in which because I had sometimes the honour to minister to her, I can give this certain testimony, that she was a diligent, watchfull and attentive hearer:
in which Because I had sometime the honour to minister to her, I can give this certain testimony, that she was a diligent, watchful and attentive hearer:
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and that she might be full of instruction and holy principles, she had lately designed to have a large Book in which she purposed to have a stock of Religion transcrib'd in such assistances as she would chuse, that she might be readily furnished and instructed to every good work.
and that she might be full of instruction and holy principles, she had lately designed to have a large Book in which she purposed to have a stock of Religion transcribed in such assistances as she would choose, that she might be readily furnished and instructed to every good work.
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For she was so great a lover of this Honourable family of which now she was a Mother, that she desired to become a chanel of great blessings to it unto future ages,
For she was so great a lover of this Honourable family of which now she was a Mother, that she desired to become a channel of great blessings to it unto future ages,
and therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disintangled interest:
and Therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disentangled Interest:
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And because she knew that the sins of Patents descend upon Children, she endevoured by justice and religion, by charity and honour to secure that her chanel should convey nothing but health,
And Because she knew that the Sins of Patents descend upon Children, she endeavoured by Justice and Religion, by charity and honour to secure that her channel should convey nothing but health,
her forgivenesse more forward, her friendships more communicative, her passion more under discipline, and so she trimm'd her lamp, not thinking her night was so neer,
her forgiveness more forward, her friendships more communicative, her passion more under discipline, and so she trimmed her lamp, not thinking her night was so near,
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1. In all her Religion, and in all her actions of relation towards God, she had a strange evennesse and untroubled passage, sliding toward her Ocean of God and of infinity with a certain and silent motion.
1. In all her Religion, and in all her actions of Relation towards God, she had a strange evenness and untroubled passage, sliding towards her Ocean of God and of infinity with a certain and silent motion.
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she did not beleeve that religion was intended to minister to fame and reputation, but to pardon of sins, to the pleasure of God, and the salvation of souls.
she did not believe that Religion was intended to minister to fame and reputation, but to pardon of Sins, to the pleasure of God, and the salvation of Souls.
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2. The other appendage of her religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of spirit, a confident despising and undervaluing of her self.
2. The other appendage of her Religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of Spirit, a confident despising and undervaluing of her self.
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For though she had the greatest judgement, and the greatest experience of things and persons that I ever yet knew in a person of her youth, and sex, and circumstances;
For though she had the greatest judgement, and the greatest experience of things and Persons that I ever yet knew in a person of her youth, and sex, and Circumstances;
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and we have known, that the soul when she is about to disrobe her self of her upper garment, sometimes speaks rarely Magnifica verba: mors propè admota excutit; sometimes it is prophetical;
and we have known, that the soul when she is about to disrobe her self of her upper garment, sometime speaks rarely Magnifica verba: mors propè admota excutit; sometime it is prophetical;
sometimes God by a superinduced perswasion wrought by instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
sometime God by a superinduced persuasion wrought by Instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul:
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But so it was, that the thought of death dwelt long with her, and grew from the first steps of faney and fear, to a consent, from thence to a strange credulity, and expectation of it;
But so it was, that the Thought of death dwelled long with her, and grew from the First steps of faney and Fear, to a consent, from thence to a strange credulity, and expectation of it;
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But she believing the pangs of death were great, and the use and aids of reason little, had reason to fear left they should do violence to her spirit and the decency of her resolution.
But she believing the pangs of death were great, and the use and aids of reason little, had reason to Fear left they should do violence to her Spirit and the decency of her resolution.
and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
and that since she had done so much of her duty towards it, he that began would also finish her redemption, by an act of a rare providence, and a singular mercy.
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and from his hand had received a label or scroll of the book of life, and there seen her name enrolled, she cried out aloud, [ Glory be to God on high:
and from his hand had received a label or scroll of the book of life, and there seen her name enrolled, she cried out aloud, [ Glory be to God on high:
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and a little glimps of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the spirit of comfort which God gives to his servants in strange and unknown manners, are infinitely far from illusions;
and a little glimpse of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the Spirit of Comfort which God gives to his Servants in strange and unknown manners, Are infinitely Far from illusions;
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But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives.
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I pray God I may feel those mercies on my death-bed that she felt, and that I may feel the same effect of my repentance which she feels of the many degrees of her innocence.
I pray God I may feel those Mercies on my deathbed that she felt, and that I may feel the same Effect of my Repentance which she feels of the many Degrees of her innocence.
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and some guide to our lives, and some securitie to our conditions, to consider that God hath brought the piety of a yong Lady to the early rewards of a never ceasing,
and Some guide to our lives, and Some security to our conditions, to Consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing,
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Quemlibet hominem cui non est uxor, minimè esse hominem, cum etiam in Scriptura dicatur, Masculum & foeminam creavit eos & vocavit no men corum Adam seu hominem. R. Eliezer dixit in Gem. Bab. Quicun { que } ncgligit praeceptum de multiplicatione humani generis habendum esse veluti homicidam.
Quemlibet hominem cui non est uxor, minimè esse hominem, cum etiam in Scripture dicatur, Masculine & foeminam Created eos & vocavit no men corum Adam seu hominem. R. Eliezer dixit in Gem. Bab. Quicun { que } ncgligit Precept de multiplication Humani Generis habendum esse Veluti homicidam.
Christiani & apud Athenas, NONLATINALPHABET refert Julius Pollux l. 3. NONLATINALPHABET. Idem etiam Laccdaemone & Romae. vide Festum verb. uxorium, at { que } ibi Joseph. Scal.
Christians & apud Athenas, refert Julius Pollux l. 3.. Idem etiam Laccdaemone & Rome. vide Festum verb. uxorium, At { que } There Joseph. Scal.
Etiam Judaei qui praeceptum esse viris NONLATINALPHABET aiunt uno ore conc•dunt tamen dispensatum esse cum iis qui assiduo legis studio vacare volunt, aliàs etiam immunibus ab acriori carnis stimulo. Maimon. cap. 15. Halach. Ishoth.
Etiam Judaei qui Precept esse Viris Aiunt Uno over conc•dunt tamen dispensatum esse cum iis qui Assiduo Legis study vacare volunt, alias etiam immunibus ab acriori carnis stimulo. Maimon. cap. 15. Halach. Ishoth.
NONLATINALPHABET. Ignatius epistel. ad Philadelph. Et Clomens idem ait apud Eusebium hist. Eccles. lib. 3. sed tamen eam non circumduxit sicut Petrus: probat autem ex Philip. 4.
. Ignatius Epistle. ad Philadelphia. Et Clomens idem ait apud Eusebium hist. Eccles. lib. 3. sed tamen eam non circumduxit sicut Peter: Probat autem ex Philip. 4.
Siquis patriam majorem parentem extinguit, in eo culpa est, quod facit pro sua parte qui se exnuchat aut aliquâ liberos producit, i. e. differt eorum procreationem. Varro in lege Maenia.
Siquis Patriam majorem parentem extinguit, in eo culpa est, quod facit Pro sua parte qui se exnuchat Or aliquâ Liberos producit, i. e. Differt Their procreationem. Varro in lege Maenia.
Non ego illam mihi dotem duco esse quae dos dicitur, Sed pudicitiam & pudorem, & sedatum cupidinem, Deûm metum, parentum amorem, & cognatûm concordiam. Plaut. in Amphit.
Non ego Illam mihi dotem duco esse Quae dos dicitur, Said pudicitiam & Pudorem, & sedatum cupidinem, Deûm metum, Parents amorem, & cognatûm concordiam. Plautus. in Amphit.
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Ah lapis est, ferrum { que }, suam quicun { que } puellam Verberat, è coelo diripit ille Deos. Sit satis è membris tenuem praescindere vestem, Sit satis ornatas dissoluisse comas, Sit lachrymas movisse satis quater ille beatus, Quo tenerairato flere puella potest. Sed manibus qui saevus erit, scutúm { que } sudém { que } Is gerat, & miti sit procul à Venere. Tibull.
Ah lapis est, ferrum { que }, suam quicun { que } puellam Verberat, è coelo diripit Isle Gods Sit satis è membris tenuem praescindere Vestment, Sit satis ornatas dissoluisse comas, Sit lachrymas movisse satis quater Isle beatus, Quo tenerairato flere puella potest. Said manibus qui Saevus erit, scutúm { que } sudém { que } Is gerat, & miti sit procul à Venere. Tibull.
Quid juvat ornato procedere vitta capillo, Te { que } peregrmis vendere muneribus, Naturae { que } decus mercato perdere cultu, Nec sinere in propriis membra nitere bonis? Propert. l. 1. el. x.
Quid Juvat ornato procedere vitta capillo, Te { que } peregrmis vendere muneribus, Naturae { que } decus mercato Perdere cultu, Nec sinere in propriis membra nitere bonis? Propertius l. 1. el. x.
Hic ubi dissuetae sylvis in carcere clausae Mansuevere ferae, & •ultus posuêre minaces Atque hominem didicere pati si torrida parvu• Venit in ora cruor, redeunt rabies { que }, furor { que }.
Hic ubi dissuetae Forest in carcere clausae Mansuevere ferae, & •ultus posuêre minaces Atque hominem didicere pati si torrida parvu• Venit in ora cruor, redeunt rabies { que }, Furor { que }.
