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if I had but the ApcfiUs Graces to H^lpHne in the mAnner , /
can (without boafting) at prefeat ufe the matter of his Spiri-
i>hil I 8 • tually-^aflSonate exprellions ^ That I gregilj Ung Mfter joudB^
*o,«i!/ in tkt hmels cf^tfus Chrifi, A»dtm I fr'aji tBdt your love
to truth and holineis m»j abound jet more, and nwre, in (aving
inwledgey and in all found judgement. That you may p$a^-
cally affrove things that are excellent ^ and that you may hejtn-
iifelj gracious, and univerMy mthout thence till the ^ of
Chrijk That you may be filled with the fruits of righteol^p,
which ate by ^ejfus Chrifi unto the gkry and fraife of God. Thefe
(ii^ Beloved) are andjhall be ( tbi-ough Grace ) the comfiant
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S^omb^ii^ ■ Your moft Atfedionatr

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Serm. x5. Jn what things m»fi m uft mtdertaUny And In whti not ^.Phil. I^lt la'i

4*y» P'373

Serm. 17. Hd^may weha'OefrtahU condtpionsdfCodiridttty: Gen.i8.27,''lr ^^^

. . » P« 407 p

Serm. z 8. W»Artvfti6litoefyf$ithmJlhhuFroiv't^M^^ 'e».,%,^^ *"

Serm. i p. Hmttkef vfe cure defiriStiim in hfy dnHeri Mat. a 5 .7,8.pJ45 3 ^^' •''^^
Serm. » o. ff»fi> w«/ »< i» aB tbif^s give thsnJb i i Thef. y ..i 8^ P* 470 ^v (err*
6fermi i i? -Hw irtajiPigeiridtfSpirstiiMsMby sndkntrp when our A^itj^ ^ntj'i^t
. ♦'{ indifty is from the Spirit of God i PCzl. II g.^y.ult. p^pz

^rol. si; Whe^einarem ehdiingerediftiHngj-Jaafii,tl:,tiakiit^^

S«rm»a5. ifewmufi we mike Religion eurbujtnefs? .Ijik.z.49. p. 5251^*'''^*^
Serm. 3 4. Vf^therweU-comfofed Religions Fmr^nottiiteedinglxp'.moti'^'''^
^. - \. .' i . •. jtcii^ion f Pfal. I itf, la, 14. : > / p. 540 ^ ^ j

Sfejfm;'fe5 ff0W4ret»ecomfleAtinChr^f/Cc>\,^it^vAiu\. i p. y55(n^W.'C«^|
Sewn. 2(?i Jtdt»JbaSthdftM<f^*>fff keepupjhe life kiR^hitit, vnffo .iwfci^ tu- J*:' ^
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k i^K? meJh 2. Here's the >^if With the ^M/ir^ included^ [[ lexercifck ] I am mu-
for, and feme- fing, and exercifing my mind : I am learning and bufying my thoughts ;
f mc* with ^I^cwordalfo notes induftry, and endeavour ^ pains and labour/, q. d.
^duUim. Bu^ ^^^^ " '"y racditation, ray ftudy, my work and employment to get^ to
dxQi. ' ketf^ and ufe^ a Conrcieoce void of oflFeoce, &c.
loperam do^ 3, Confider ihcSHhjeRof this ezercife Z^y fdfm2 'twas himfelf,
elaborate con- ^^j Q^jy jjjj hearers ; hc took 08 bim tbt €are of all the Chnrches^ but
Stcpiil"^* he would not have it charged upon him; that he kept others Vineyards
xa'MtiHpm" and negleded his ownn : he woqld befurefo to exerdfe himfelfo that
tuY pamLh /i#- he rnighr not by any mean^, v^htn hi had preached to others^ f^^^^f ^^^
cafiawajo. ^

4. Confider the Oh'jeSl of this exerdfe, and that is [[ Cmfciencel^ aod
f pray conQder the manner of expreffing hirafelf [ to have a Cmfctence '^
t(^be owner of a good Confcience^ : All men have' a Conrdence, but
we may fayofmoft, Confictence hath them: they have a CmfcUtice^ as
they have a Feaver^ or a difeafe ; Confcience is troablefome and dif-
quiets tbem, they can not fin fo freely, as if they bad no inward gripes,
and therefore they bad rather be rid of their Confciences, than be thus
troobled with them. But now the Apoftle he would have a Confdence
to commone with, he would do nothing bat what he iswiUing his De-
pot j- Judge (hall approve of •

5. Confider the quality o(tht Snhit6t[yaUef offences r^ i* ^* without
any thing whidi will not endure toe ferminy of both uivine and hu<-
mane jodgementi. The Attribution notes the entireaefs, endoefs, and
excellency of his Goipd-carriage, in his Relifion towards God^ and in
his Converjfation among menr. lie made it bis bufinefs to live fmrely.
before God« and rigbteoufy among men. t

6. Confider the Cominttmcioiihii exercile^4/iMffr/wl 'cb not on-
ly by fits and ftarts, when in fomegoodraood^ or under ioiae pangs of
convidion; ^tis not only when arrefted byficknefs^ or affrighted by the
apprehenfioQ of death, botalwaies, at4Aomx.

The words thus opened> the General Cafe that lies upon me to^re*
folve,isthis:

How may vpe bt miverfaUj^ and exalilj confcientions f

XJniverfaliyy in refpedof ri^^x *, exaUlj^ in relped of ^rnw^r.

To aniwer this, (fo far as I can crowd it into a Sermon)! (hall pre-
fcnt you with thefc four things, v. What Confcience is. %. What it's Oh-
jecls. ^ What it's Offices. 4^ What are the Kmds of Confdences ;
Wherein vanous direitions are neceffary, for remedies and rales which
when laid togetlier, will refolve the Cafe.

Confcience



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Serm.r. ^^^ exaifly Confcienthm.



t. Conjcience Ismms fndgmint ofhimfelfz^ i. e. of bis Efiate and A£l'^ ThcDcfciip.
onsy^dsthejarefabjeSledHntothe judgment of God. I therefore clofcwith ^®°'
this defcripiion to wavc^thcdctcrminiiion of that School-difpme, ^^^' }/TicVn'i
thcr it be znAci z.or zxiHahit a,wbethcr of the Vnderjlanding b,or Witt c, yVo(fr^'i difp
or both d, whether it be a diftind: Faculty e, or Vowcr f, how far bom with par.9 p.817
us, and bow far ^cqubred g. I wiUingly let pais all h^ that doth not farther }- DHrand.\.u
the defign I drive at, vH^ an nniver&l and exaft conicsentionfiiefs. ^Jft. 59 P- 44«

For Confrlmce, the Hebrews ordinarily make ufeof two words, viz.. S!!'iY\?.''i4?
{_Heart'^ and CSf r/f] [^Hcm't'^ in Pr6y.4.a}. JC^ tiy Hoan i, i.o. keep thy a SMderfon de
Confciiifl irJii^^tf diligence ; and fo in the New-Teftament, i fob. 3. to. ^lii.cMfpreL
if our Heart k^ i.e. if o\xt Conkxtact condemrt HSy[8firit'^\vk trov.Y%.i^^* ^^* "7.

meHeim



^womdedSf'ritl, »• ^. a wounded ConfdtoctrphoeuubeMr^ andfoin bp/^Mirffi
the New Teftament, 1 Cor. 2. 1 1. What man klfowetb the things efa many ^^^ gdmeit-
fave the Sfirit mefman^ i. e. the Confcience of Man that is in him. Bat«n Bm^EM C4fe
Englifhfasalfoin the Greek n^ and Latine^, whence we borrow it) 'cis roR/:ii.c.^p.s
called rCi>»/c/ewf 3 knowledge with another^ which excellently fets forth \^^*^J^j .
the Sciiptural nature of It, as Job \6. %f. My witnefs is in beavett^ and ff 2fp.%'
Rom. 9. 1 . Jffty the trut h '' n n Confcience alfi beorinf me witnefi in the ^ Mr . Bernard'
HolyGhofi. In both f^aces, a*d. God witneflcth with my Confcience^. hisTreatifeof
Confcience is placed in the middle, under God, and above man 9 : I will <^cmic* p. 4*
dofe this with Brochmand^t defcriotion of Confcience r, to be a ^^^f'r^^^^
filent reafomng of the Mind, wbofe definitive fentonce is nctived bjfome af^ g ^^^ 5!p!af
felHon of the. Hearty whereby thofe things which are judged to be good and \ inffMs W
rights ate approved of with delight^bus tho^ things which are evil and naughty fervmdem </f,
are Mfoffrwedwith grief and Jorrow^ Godhath^cedthisinaUminy partly ^^^ ^^.^^
tebeajudgntem and teftmmny tf i^ae integrity to which man was atfirft ^^^'^l^fj^
created^ ^ef that corruption that fill&wedfin -, partly that God may have a mm^ kelntum^
Tribmudere&ed in the breafts of men to accufe delinquents^ and to excufe poSmun.inter
thofe that do what is good and right. fi ^^^^ ^ ^•

que ar94mqitoadufimfyexereuiumcmi]Unm(mem^ Jive cowiextimem^utntMjoiHm

fed tf rtalcs fininhrum prtfrictmes^ fy efficia^ rtliquk pmiftuh ^ indifcrminatim attribi^foUdnt , idqul

non in twteucH tantum poetarum^ ereternm^ dimm^ bummdork Uttrmwrd mnborum^ (mbm lieentius

loqd ptrtMiim ffi) fed fy in dogmotkie Phidofifb^rum fy S€lniafticerum fcriptk Idem eodem p. 9. and

in the laCTParagraph of chat Lefturt, dhfdvt tandem eerte dffemAs quam ant vsMffemt out debuif*

fem^ fi ^^' ^tr tulijfet—^?nfeU9 mtrkata eft fy perfkxa omnk (qued viri iraviffmi jam •Itm cm*

gueftifunt) de arnrn^ meteSha potentik fy facukatibm d't/qnifitie^ qua ceptre fe putant^ ^ quidem

J no mcdo capfunt ^hetatifmi quique bommcMtes'^ bae ipfa nca eapimit acutifimi pbiiof(^bi^—^i in re
tteqaefatk admit art M OptJlUx. iafieham Sapmrum^ retundemk bee paSo bmuanam fuperbiaur^ ^ re*.
pf^stfentmk mertaUbm^ veUa mfpecuh^ vuuem ilJamJ'oKmia9flU»9qiiafiiividentHraiiqmde^yctan.
nibii fmt^nufere decipieme$ cor fum^^^^^ j$, j^, v i ^13^ cer umm. k xMfi'U. I nn
m mptutim. n ouvtij'^iaif. Confoeotia, p Saitdirfontbidemj^poftcafparfimi q Fer\ins Vol %,
I*i«p»ii. r Broc6/7MRtf,T.i. Art^i, c»3. q«2, p.^.

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./Mr. B-rnad ». The Objelloi Confcicncc is wtryvar!ous^ Conicience hath great
^f '^^f' ?' $^^ employment^ and much hnpnefs with the whole man, and with all bis
r2 Co r I 12 ^^^^^"^t *^^^ '*^ ^^^^^ liv^^g Creatures in the "Revelation all over c>C5;
■ « Rom.?. 18*. *^ ^^^'^^ totbc V/tderflanding t •, whether our wifdon[i be carnal or gra..
X Rom 9,1,2. ciouM to the WiU u, whether it go beyond^or fall fliort in ability of good
7Hcb.9. 14. performances-, xoihtuijfeCtionsx^ whether the entertainment orrefufal
^H I™ ' ^ oftheGofpelbcthe matter of greateft joy or forrow. It pr'es into all
fr Hcb. io?22. ^^^ ^tthrjf both towards God^nd man. Towards Goi^ whether in general
c I Tim %, 9! our e^ate be goody j in fpecuil, whether onvftrvice be inward and i- Spirit
^iPec3.2» tnal^ OT ovXy oxxivr^tdi a mA formal. More particularly,it fur ve^k'^all our
^'^'i^-72- v»-([utics, whether we pr^y in faith 4 '5 whether we ib^^rwith profit ci whe-
^^vmuMHr^^' ihcr through our "Boftifm^ we can go unto God a* unto an Oracle d\
^4„^7n V, T. ^l^^th^*" "> '^hc Lords Supper we have fingular Commimion^mih Ghrift e ;
jfraetiudicm- it: fiiort, Whether we ^ and vp^U Hick clofe to Reliffionf-^ ^% knowjag^
tw interro^are that if Confcience do iiot fteer right. Religion wiU be Shipmackt g.
osDomim-— Thus duties towards God arc the great objc£t of Confciencey bp't duties



't? *^^ll^^J^ towards man are the Secundarj^ and like unto it. Towards vmK in our
reffwfio bons^^oU converfation h. Particularly, that we be ohfdtehtio-^xXtr^ i^
tmfcumU, fy (and tbiit which is in one place charged upon tts folci^Q^jcicnci Jikt, U
etiam '"'^"^ in another place commanded for the Lords fake ilt) in Oiofc^ that vi^bg
K^^^^lka^et '*#*" 21^ our dealings/, avoiding all juftly ofFeofivrf things «r,; words /?^
y^j?^i^Me- '^"gb^^^* that we exprefs fingular charity p ; et]?cciaUyio foiils^, and
umaccederefy thisin prayer r, when we'can do nothing elfei^. and Confcience doth not
inurro^ar^^hoc only do aU this at pre/^T/t urging to duty, or. jhooting or tingling under
eficumeocoUo' the comtniffion of fiUi but it forefces things //<ii«r/,_ provoking to good^
^^laSJaSh ^^ cautioning againft evil •, andalfd l^oks back upon things paft with
Gcrharai.c.t 'P7 o^ tortaent, fo that it is eafier tq, reckon what imot ,the objeft of
4k de Sacram confcience, than what is j in a word} i.very thing of duty and fin is the
!>, lao S 88. object of Confcience.

^i^^f^^f^^ 3^ ^^^ Offices of Confcience arc likewifc varioas. la CeneYal, the pro^

' 1^/15' ^^' per Office of Confcience is difcarfively to appb that light which -is in

^iTimi.19. the mind unto particular adions, or cafes.. The light which is in the

^ Afts23 I. mind is cither the light of Nature^ or the light of Divine Revelation,

i Rom. i^.S' By the ligBt of Nature^ lunderftand thofe^ common notions^ which arc

lHcs\l \\ written in the hearts of men, which (paKfand pluckt out of the com-

iifiC0r.1e.29! mon burning^ arcihcrcliciues of ijhe^Image of God after the fall. Not

iiiKiDg.a.44. only Scriptorci but experience- evtdenceth, that ibpfe which are pradical

aFja.73.i5,ii Athcifts, that fay unto God^ 'depart from us f, we defire nop the kpowledgeof

^Rfi^™'* ^ f*ytr4i», yet<:anobt get rid of bis Deputy, their Confcicncc : theycar-

r2T^il'l''^^^?yy^^^Sf^^^^ aMonitorin their bofom?, that doth accofe and

/Job 21.14,15 . . ." - - trouWe,



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trouble cftcm, ihcy cannot fin in quiet t. Thofc that arc without or Re ^ t a^od ep r»
jccl the Sun fhine of Scripture, yet they cannot blow out Gods Can^ ^^^To^^ *?^ t'fi
^ie u of Confcience. By Divine reveUthn I mean both the (landing rule ^^aZiZu^^^^
of Scripture*, and Gods extraordinary x difcovcries of himfclf, wbe- wrfo /« mente:
thcr by dreams or vifions, or- Prophcfies, or other Spiritual communica- ^mhotids
tions 5 aU which, though ( if they be from God ) they arc according to ir^vmrnque-
Scripture^; yet ihcforn)er are afforded upon particular z Providences, Zl'^ ^^^^^^l'
andthelaftarcthcunivcrfal privilcdgcs of particufcar favouritis-, a: But t^^m^J!^
h jsdic Office of Confcience to apply all thefe^ and that it doth by the oferhfetpetnt'
diiWurfc of a pradtcal Syllogifrae fr e. g. l^^^e. Bern, de

Whofoever believethc, (i.e. acceptctb of Ghriftas Lord^, andSavi- ^'^^^r.domx^o
eur) jhaB hefaved, hut (may the gracious pcrfon fay) lascejt of Chrifi ? pj^v^so^y,
as LerdrndSAVkurt. T^hertfore flMU J be faved^ »la j /^o.

Orthu^. Whafiever is tinfeignedty wlUing to have his a£i ions broagh^to the aNu. 1:2.6,7,9.
ScripHrftouchfionetohetriid^ whether they be rioht for the mat tor ^ mid Hcb. i.j»
to the Script Hre BMlance to be weighed^ whether they are weight for the ^Jr^^"^* 4*
ntamer^ bis deeds are wrought in qod^ k 0. be is in a ftatc ot Grace, be ^*|in. /o^j^© '21 ^
aAetb by the' gracious affiitaitce of the Spirit of ^od/. Nu. 24 i^^rV

But C may the tremblingfoiil fiiy ) tdefirotfoehing wotO'tban tmhriitg 'n^^ a 2 Coi^
njfelf and aUmjatfions to a Serif tare trial g. i^' ^ • ^' 1'

therefore (he may conclude ) I am in afato of Grace b, 8fc. - . R(?t "I /.'

Once more. Whofoever commituth fin (i. r. makes a trade of Sin) is of p^* * ' ^*^*

the Devil (i. e. is the Child of the Devil J c John j. 3^,

Tut (mty cverv unrcgenerate Perfon fay i^) Imakf a trade of pn^ d \ Cof.12.2r

' Sj /. when lam a flnning I- am in my Element^ lam where I would U^^"^^* ^^

be, there is no work fopltafing tome. - /joho3.2o,2i

Therefore lam the Chitd of theDevUi, i.oi 1 am inaftaicof Dam- \^^J, '^^

nation.

In the (majoror) firft propofition^ yon 1iavcthci/i£F4ff mofGonlci* AP6L25.i,2»
encc. In the (minor or) fccond propofitioq, you have the Teftimony n » Jofcna.ti
of Confcience, and in the Conclufion^ you have the judgment ot Coitfci^ ^^^'x*^^*•
encco t In the firil thofower of Confcience isverygreat^ fo great that J^Mmdu*
it can do any thing bsu make ^vil good p, for it can make an in^^ eognitie menti
different z6tion good or evilf : and it can make a good aftion cvilr.: mpreJla^varU
therefore in things ntcefary k doth fa bind, that no btamane Laws •** ^*«io'^*««

nunc^^atm^ue.
confcientioi, c^^dentU diaamen^ lex notwralis^ fc'tmUU rmlms^ ^uilitnotu tfc* Ediusin 2. l.Seac. du
ftfnft. J^ $ 2. p. 427: n mfcienuareffeBitfr^fitmTsji lexs reJ^eOUaffmftionis fyxan^

clufiimis, teftis , fedfeffdlu dSfmnftmn t^q^mi nwratnr mk% vt I liber i sbtrefpeSu cwch^fiimismax^
imiftetrie judex Amef. de cottfciea. 1. 1- c. i. p.')*^ 9. o .Fref^fitionem diOai ovvlifnOH*^ Affwrnp^-
tkfer aftroyriatmem vecrnm ^bfM^m. cmchfib eftiffoM^fiots. ibidem S iOb^H»idcoi7t</«i IWot^.
ifcCop/.p. 44,Sr8*4rMara&tiaideverfccQii&.. ...

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/ Afts 4. 19 can loofcn x, and thereupon we arc faid to be down-righ): debtors t , cn-
Vix crediderhn gaged jtrvantsxx^ fpiritually houffdf^ lovingly cm fir amid "l^ gracioufly
^udfefuiffe ffgceffitated y ; Yea, in a wordj we can do no other ( unlcfs wc will offer
cumkac^ti^ violence to our Confcicnces) then do what God cbargeth upon us as
ret. fforum cm* duty z^ Thus far the dUlate of Confcience,, in tbe Tefiimoty of Confci-
fatnt'ut dixit ence, Confcience examines^ iifts, and tries oar anions ^ this in Scripture
effe longh mayo- jj j^Hgj ^ rttHrning into a mans own heart 4, a thmk^g of our waics b ,
^^^^^m.^if^^^^^ to our heart c^ a /^iar^ things to heart J^ ^ fitting our heart
PanftT.a.l.ii °pon a buHnefs f, tx\ examinatiomnA trial of our felves/; and thenc^
c. 9. p. 105* the conclufion is inferred from the premifles according to our S^prc*
^ 33 benfion of the rule and account of our adions. Yet this is worthy of

rKora. 1. 14 facial pbfervacion, that though both the premifles he undeniably true,
tAftTio.Js yet there's i\othing more iw'i/w^ry, then for not only wicked ^1 butgraci-
X 1 Cor. $. 14 ous pgrrons (though upon different grounds) to deny the conclnfm :
/ I Cor. 9- 1^ and tne truth is, without the Spirits aflSItance by way of canviOion to
:^ Afts 4. 10 ii,^ wicked, andr^ir/totbegodiys neither of them will prove any bet-
fy^^frfiful ^^ Logicians^ than ftiU to deny the cmlnfm. Gracelefe perfons
mt ad corftt- ^^ey wUl not conclude againft tbemfielves / For^ i. They will not weigh
mm ex heln the C0gency of any Scriptnral ^argomeni. a. They have fncl^t in other
b?M. 19. $9 felf flattering conclu(ion& i : and 3. they are willing to put icheofup-
hemfelves 1^ fo thefe will net conclude againft themfelves. And on
>thcr band •, gracious .perfons dare not conclude themfelves fo hap-
as the Scripture repreients them. i. Through the prevalency of
tftatiens \, Satan frights them from their comforts. 2. Through the
nding of grace m, tbey think 'tis too good to be true^ efpecially cpn-
ring, 3. their fence of ftnworthinefs n\ what I they pafs a fentepce
bfolution upon tbeic fouls ! of approbation upon their adions !
they dare not , through over-modefty they'l bely tbe very Spirit
;race. In fliort, the only remedy I (haU commend to both forrs is
viz,. Beg of God to perfwade thy heart to clofe with convincing
ii, q. d.

nlqA. make as drift a rcrattny into your own hearts^ as the I>e?il wiH do when
S'w.iyii^jm Cbc as loach to be ttMakcn ia ^^our graces, as a Ufarer 10 Us coyn)

^ ^ J!i)oh.g.2o. I0eiit«39.i9. t)*» ^'^i. ^A^$k?i^t^f^eufalfaargumentatianim ^

fiiiuUfitffmatme feSne^uihoCtiuMti T. 2 1^22^11. Br 9ch. in ioc. iReir. 12.10. The Devil accufctfi
them to theairelvei, as well as uato God day and oigHc. m Pfal. 126. 1 n Luke % 6, 9.

LeYd thoH bsfi told me in thy vpord^ that if I come mrto Chrifi^ / fl^ai in
9 Joh. 6. ?t. w vpifi bf cafioofft^' andif Ihvc God^ J may thereby be fare that

|fi}oh.4-if- God hves nt9^ f. ^ 1 1 :

^|eY - 3.ai. BniLordy fo f^asl amaUebj fimrckmg49l^emmi wwmHearr^ I d$^
r Joh. 1. 1 1. y-^^ nothing more thiOt to comt(ffit cSrifi^ i4 ree6ve Chrifi r, to be

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iPrivMtUm' foul from all feofe i of the evil of On, anduram of gncc, and there*
?''/f."/'J'^ fod in converfion^ Chrift doth awaken J^ the Confcience. The Difci.
^pr!id.k^f^ pies of Cbrill have their fpirits waking, when their bodies / are flum-
j^ £pfiel ^/r4. oting, i.e. tbey have a gracious habh of waicbfulnefs, when they are
I Mar. 26.41. overtaken with fome carnal 4£ti of fleepinefs. Chrift complains ofun-
01 Cant. $.2. krndnefsxv, that his Spoufe. flecps in the morning, when be knocks for
"p ^'* ^- ^®* early entertainment ^ bur the unconverted let Chrift ftand knocking aU
Icwc^L^ht ^^^ ^*y* ^^^ ^"PP^^ timcn, they will fpend their day with their lufts ;
9ttc4 tmfmam ^tnd if Chrift w.U knock and wait till the day of their life be alnioft
babens pigr(h ^ fpent, tbci they'l pretend to open .* but bow long mad God call ? ligw
rm ekim^tifi- long o wilt th^jletf O fiuggard i when VfUr thou drift out of thy flecp f
mam. juo. in andthey*! anftver, Tct p TlittU fhcf, a littU fiumhery a littUfoUing of
^Viiiirmcon' '^^ *^^^ '^ A^^P* ^^* plain truth is, tbongh wicked men cannot quite
jcl^timvelmiflifieAtir confciences q, yet their Confciences do but as is wcrttall^in
veternd'OHt if- their y^rp, and they take po more notice of them^ then they do of their
tbaPto ajiquam dredms.

ia ESfctiSt ^"^'fi^ ^f * fl^^ff Confcience are (bcfidcs the fluggf (hocfs of our de-
thcoll.i*c.j. pmved natures) -

p. II. I. A fpiriiml ifitoxicdtion, all unconverted perfons are^rn^i^ with the

Canfes. Uveoi\\n^ and therein behfve themfelves like .ftf/^/vA^/ r drunkard ibac
^fo*«3.34>35 lies down to fleep in the hart of the fea, or upon the tob oizmsft^
J^^t^nxoToM jj^ jjjg y^j.y jnidftofthe greateft fod danger: Hedoih that daily which
cTkaubl'm^^' 9^^ did once, run away from God. and then comppfijth bimfdf to
ima fciitHf flccp, / wli» God i» pii((Uing htm with judgments j and dreaois of no-
mark agnam, thing but impwity, and bappinefs. Love of fin is the Devils Of mm



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