Six sermons preached before the late incomparable princess Queen Mary, at White-Hall with several additions and large annotations to the discourse of justification by faith / by George Bright ...
It is true, every ones particular experience gives in but too much evidence, that our Natures have been by some ways miserably corrupted from the womb;
It is true, every ones particular experience gives in but too much evidence, that our Nature's have been by Some ways miserably corrupted from the womb;
pn31 vbz j, d pi2 j n1 vvz p-acp p-acp av d n1, cst po12 n2 vhb vbn p-acp d n2 av-j vvn p-acp dt n1;
but it is as certain they had never been so numerous and multiplied, never so strong and violent, never so continued and lasting, were it not for the multitude and magnitude too of bad examples, perpetually passing before us, enticing and sometimes hurrying us with great violence,
but it is as certain they had never been so numerous and multiplied, never so strong and violent, never so continued and lasting, were it not for the multitude and magnitude too of bad Examples, perpetually passing before us, enticing and sometime hurrying us with great violence,
cc-acp pn31 vbz a-acp j pns32 vhd av-x vbn av j cc vvn, av-x av j cc j, av-x av vvn cc j-vvg, vbdr pn31 xx p-acp dt n1 cc n1 av pp-f j n2, av-j vvg p-acp pno12, vvg cc av vvg pno12 p-acp j n1,
We set fire one to another, and like smothering Coals put together, we increase the heat of our lusts to such a degree, that at last they burst forth into a flame;
We Set fire one to Another, and like smothering Coals put together, we increase the heat of our Lustiest to such a degree, that At last they burst forth into a flame;
pns12 vvb n1 pi p-acp n-jn, cc av-j j-vvg n2 vvd av, pns12 vvb dt n1 pp-f po12 n2 p-acp d dt n1, cst p-acp ord pns32 vvd av p-acp dt n1;
and when we have in our view those of both kinds, we are all more apt to run to the worst side, by reason of the most unhappy inclination and pente of our nature.
and when we have in our view those of both Kinds, we Are all more apt to run to the worst side, by reason of the most unhappy inclination and pente of our nature.
cc c-crq pns12 vhb p-acp po12 n1 d pp-f d n2, pns12 vbr av-d av-dc j pc-acp vvi p-acp dt js n1, p-acp n1 pp-f dt av-ds j n1 cc fw-la pp-f po12 n1.
but contrariwise, vicious men generally are more confident, active and bold; which seems to inconsiderate spectators (infinitely the greatest number) witty, generous and pleasant, yea and reasonable too; because reason should precede confidence;
but contrariwise, vicious men generally Are more confident, active and bold; which seems to inconsiderate spectators (infinitely the greatest number) witty, generous and pleasant, yea and reasonable too; Because reason should precede confidence;
There is some difference in the translation of NONLATINALPHABET [ communications ] and NONLATINALPHABET [ good manners. ] The first is translated by some Colloquies, Narrations, Discourses;
There is Some difference in the Translation of [ communications ] and [ good manners. ] The First is translated by Some Colloquies, Narrations, Discourses;
pc-acp vbz d n1 p-acp dt n1 pp-f [ n2 ] cc [ j n2. ] dt ord vbz vvn p-acp d n2, n2, n2;
I should think this last best. (1.) Because it is more general and includeth the former. (2.) Because Lexicographers expound it of both. Phavor. NONLATINALPHABET.
I should think this last best. (1.) Because it is more general and includeth the former. (2.) Because Lexicographers expound it of both. Phavor..
pns11 vmd vvi d ord av-js. (crd) p-acp pn31 vbz av-dc j cc vvz dt j. (crd) p-acp n2 vvb pn31 pp-f d. n1..
And in Suidas NONLATINALPHABET is NONLATINALPHABET, to converse together. As for NONLATINALPHABET, good manners, a learned Expositor of our own would rather have it turned good nature, or good dispositions; i. e.
And in Suidas is, to converse together. As for, good manners, a learned Expositor of our own would rather have it turned good nature, or good dispositions; i. e.
cc p-acp np1 vbz, pc-acp vvi av. c-acp p-acp, j n2, dt j n1 pp-f po12 d vmd av-c vhi pn31 vvn j n1, cc j n2; uh. sy.
But I should rather retain our own translation of good manners. Because although NONLATINALPHABET may sometimes have such a peculiar signification as good dispositions, yet the other signification is far more frequent and more agreeable to the scope and context of the words.
But I should rather retain our own Translation of good manners. Because although may sometime have such a peculiar signification as good dispositions, yet the other signification is Far more frequent and more agreeable to the scope and context of the words.
p-acp pns11 vmd av-c vvi po12 d n1 pp-f j n2. c-acp cs vmb av vhi d dt j n1 p-acp j n2, av dt j-jn n1 vbz av-j av-dc j cc av-dc j p-acp dt n1 cc n1 pp-f dt n2.
Give the Reasons of the efficacy of Examples against Precepts. II. Mention some of the Causes of the prevalency of evil Examples against good ones. III. Shew how these evil Examples do operate. IV. Give a caution or two to be observed in non-compliance with evil Examples. V. Make an Inference or two. I.
Give the Reasons of the efficacy of Examples against Precepts. II Mention Some of the Causes of the prevalency of evil Examples against good ones. III. Show how these evil Examples do operate. IV. Give a caution or two to be observed in noncompliance with evil Examples. V. Make an Inference or two. I.
What are the Reasons why Examples are more powerfull than Precepts, and consequently bad ones prevail easily against Precepts and Rules of Duty. They seem to be these.
What Are the Reasons why Examples Are more powerful than Precepts, and consequently bad ones prevail Easily against Precepts and Rules of Duty. They seem to be these.
q-crq vbr dt n2 c-crq n2 vbr av-dc j cs n2, cc av-j j pi2 vvi av-j p-acp n2 cc n2 pp-f n1. pns32 vvb pc-acp vbi d.
For Instruction, the rules and reasons of our opinions and practice, are met withall only in a few good Books, (the Bible in the first place) or in Discourses and Lectures out of Pulpits and Desks,
For Instruction, the rules and Reasons of our opinions and practice, Are met withal only in a few good Books, (the bible in the First place) or in Discourses and Lectures out of Pulpits and Desks,
p-acp n1, dt n2 cc n2 pp-f po12 n2 cc n1, vbr vvn av av-j p-acp dt d j n2, (dt n1 p-acp dt ord n1) cc p-acp n2 cc n2 av pp-f n2 cc n2,
'Tis not easily to be imagined how much the World would mend, if Books containing true and rational Religion, Morality and Wisdom, were put into Men's hands, and frequently perused by them;
It's not Easily to be imagined how much the World would mend, if Books containing true and rational Religion, Morality and Wisdom, were put into Men's hands, and frequently perused by them;
pn31|vbz xx av-j pc-acp vbi vvn c-crq av-d dt n1 vmd vvi, cs n2 vvg j cc j n1, n1 cc n1, vbdr vvn p-acp ng2 n2, cc av-j vvn p-acp pno32;
if it were but once the fashion and humour of the Age, to furnish their Libraries and Memories and Discourses with the choicest Thoughts of the wisest and best Men.
if it were but once the fashion and humour of the Age, to furnish their Libraries and Memories and Discourses with the Choicest Thoughts of the Wisest and best Men.
cs pn31 vbdr cc-acp c-acp dt n1 cc n1 pp-f dt n1, pc-acp vvi po32 n2 cc n2 cc n2 p-acp dt js n2 pp-f dt js cc js n2.
and it is as certain that the Books of the New Testament, or Christian Religion contain in them the best Collection of Dogms, both for Speculation and Morality that ever the World knew.
and it is as certain that the Books of the New Testament, or Christian Religion contain in them the best Collection of Dogmas, both for Speculation and Morality that ever the World knew.
cc pn31 vbz a-acp j cst dt n2 pp-f dt j n1, cc njp n1 vvi p-acp pno32 dt js n1 pp-f n2, av-d p-acp n1 cc n1 cst av dt n1 vvd.
and that excellent Emperour Antoninus, who may seem better to deserve a Saintship than many foolish things in the Church of Rome, are still every where known and great.
and that excellent Emperor Antoninus, who may seem better to deserve a Saintship than many foolish things in the Church of Rome, Are still every where known and great.
cc cst j n1 np1, r-crq vmb vvi jc pc-acp vvi dt n1 cs d j n2 p-acp dt n1 pp-f np1, vbr av d q-crq vvn cc j.
Wherefore it is reasonable to believe, that the Modern humour of calling, reading even of the choicest Books of the wisest Men, by the contemptuous Name of Pedantry, and justling out the Study of Books by the pretended Study of Men (not to help to mend but to corrupt Humane Nature;
Wherefore it is reasonable to believe, that the Modern humour of calling, reading even of the Choicest Books of the Wisest Men, by the contemptuous Name of Pedantry, and justling out the Study of Books by the pretended Study of Men (not to help to mend but to corrupt Humane Nature;
not so much to secure themselves and their Friends the honest and innocent, as to circumvent and supplant others) I say, that this modern Humour hath had a considerable influence upon the Degeneracy and Immorality of this Age;
not so much to secure themselves and their Friends the honest and innocent, as to circumvent and supplant Others) I say, that this modern Humour hath had a considerable influence upon the Degeneracy and Immorality of this Age;
xx av av-d pc-acp vvi px32 cc po32 n2 dt j cc j-jn, c-acp pc-acp vvi cc vvi n2-jn) pns11 vvb, cst d j n1 vhz vhn dt j n1 p-acp dt n1 cc n1 pp-f d n1;
or at least in no other Tongue than what their Nurse taught them: like as some Fashions have been invented to cover some natural or viciously contracted Infirmities.
or At least in no other Tongue than what their Nurse taught them: like as Some Fashions have been invented to cover Some natural or viciously contracted Infirmities.
cc p-acp ds p-acp dx j-jn n1 cs q-crq po32 n1 vvd pno32: av-j c-acp d n2 vhb vbn vvn pc-acp vvi d j cc av-j j-vvn n1.
The Truth of the Case is, as I think, and which will do no harm to most Men to remember, that the generality of Men are the worst Books that can be read,
The Truth of the Case is, as I think, and which will do no harm to most Men to Remember, that the generality of Men Are the worst Books that can be read,
and the Study of good Books approved by the wisest, which contain Men's Thoughts, Passions, Actions, Laws, Rules and Precepts, what Men have thought, done,
and the Study of good Books approved by the Wisest, which contain Men's Thoughts, Passion, Actions, Laws, Rules and Precepts, what Men have Thought, done,
or else more in Matters of Speculation than Practice, more in other sort of Knowledge, than in wise and usefull Observation in practical Religion, and good Manners.
or Else more in Matters of Speculation than Practice, more in other sort of Knowledge, than in wise and useful Observation in practical Religion, and good Manners.
cc av av-dc p-acp n2 pp-f n1 cs n1, av-dc p-acp j-jn n1 pp-f n1, cs p-acp n1 cc j n1 p-acp j n1, cc j n2.
But on the other hand, Examples are in our view every moment almost, except we be of that small Number who converse much with the dead and the absent, (I mean Books) and with themselves.
But on the other hand, Examples Are in our view every moment almost, except we be of that small Number who converse much with the dead and the absent, (I mean Books) and with themselves.
Which were it more frequent and intermixed seasonably and discreetly with Experience and Conversation, would much secure us from the Corruption of the Examples of Vice and Folly;
Which were it more frequent and intermixed seasonably and discreetly with Experience and Conversation, would much secure us from the Corruption of the Examples of Vice and Folly;
q-crq vbdr pn31 av-dc j cc vvn av-j cc av-j p-acp n1 cc n1, vmd av-d vvi pno12 p-acp dt n1 pp-f dt n2 pp-f n1 cc n1;
of which otherwise we are in very great danger by reason of their frequency, notwithstanding the Precepts and Rules and Exhortations which are to oppose and hinder them.
of which otherwise we Are in very great danger by reason of their frequency, notwithstanding the Precepts and Rules and Exhortations which Are to oppose and hinder them.
pp-f r-crq av pns12 vbr p-acp av j n1 p-acp n1 pp-f po32 n1, c-acp dt n2 cc n2 cc n2 r-crq vbr pc-acp vvi cc vvi pno32.
For which reason History, but more especially Biography, or the History of the Lives of the most excellent Men in all kinds, where mental Endowments or the Qualities of Men's minds are represented as it were embodied with sensible Circumstances, written by judicious and virtuous Men, seems the most proper and effectual Way,
For which reason History, but more especially Biography, or the History of the Lives of the most excellent Men in all Kinds, where mental Endowments or the Qualities of Men's minds Are represented as it were embodied with sensible circumstances, written by judicious and virtuous Men, seems the most proper and effectual Way,
3. A third Cause of the prevailing Influence of Examples, if we consider the whole Life of Man together, is the early precedency of it to that of Precepts and Instructions.
3. A third Cause of the prevailing Influence of Examples, if we Consider the Whole Life of Man together, is the early precedency of it to that of Precepts and Instructions.
The first is from our very Childhood, the second rarely comes before we arrive at an Age thought fit to manage an Estate, and it is well if we then see it.
The First is from our very Childhood, the second rarely comes before we arrive At an Age Thought fit to manage an Estate, and it is well if we then see it.
dt ord vbz p-acp po12 j n1, dt ord av-j vvz p-acp pns12 vvb p-acp dt n1 vvd j pc-acp vvi dt n1, cc pn31 vbz n1 cs pns12 av vvb pn31.
Have no fellowship with the unfruitfull works of Darkness, but rather reprove them, saith the Apostle in that excellent Epistle, Eph. 5. 11. NONLATINALPHABET, &c. From the good you'll learn good, among the bad you'll surely grow worse:
Have no fellowship with the unfruitful works of Darkness, but rather reprove them, Says the Apostle in that excellent Epistle, Ephesians 5. 11., etc. From the good You'll Learn good, among the bad You'll surely grow Worse:
and that far beyond the power and force of all Precepts, Instructions and Directions. Nor do I yet know how this prevalency of example may be prevented or remedied,
and that Far beyond the power and force of all Precepts, Instructions and Directions. Nor do I yet know how this prevalency of Exampl may be prevented or remedied,
cc cst av-j p-acp dt n1 cc n1 pp-f d n2, n2 cc n2. ccx vdb pns11 av vvb c-crq d n1 pp-f n1 vmb vbi vvn cc vvn,
how much greater will the influence of these certainly be? For if we observe, 'tis frequency and repetition of thoughts and affections and actions, which form our Manners.
how much greater will the influence of these Certainly be? For if we observe, it's frequency and repetition of thoughts and affections and actions, which from our Manners.
q-crq d jc vmb dt n1 pp-f d av-j vbb? p-acp cs pns12 vvb, pn31|vbz n1 cc n1 pp-f n2 cc n2 cc n2, r-crq n1 po12 n2.
And how much less is it to be expected that in a place consisting of many scores or hundreds of Families, the example of one or two whose business it should be to back their instructions with good ones, should have any visible good effect,
And how much less is it to be expected that in a place consisting of many scores or hundreds of Families, the Exampl of one or two whose business it should be to back their instructions with good ones, should have any visible good Effect,
cc c-crq d dc vbz pn31 pc-acp vbi vvn cst p-acp dt n1 vvg pp-f d n2 cc crd pp-f n2, dt n1 pp-f crd cc crd r-crq n1 pn31 vmd vbi pc-acp vvi po32 n2 p-acp j pi2, vmd vhi d j j n1,
unless their number be increased, (which would become the Ecclesiastical and Civil care too) or some more be pleased to give their assistance, and make up a number.
unless their number be increased, (which would become the Ecclesiastical and Civil care too) or Some more be pleased to give their assistance, and make up a number.
cs po32 n1 vbb vvn, (r-crq vmd vvi dt j cc j n1 av) cc d dc vbb vvn pc-acp vvi po32 n1, cc vvi a-acp dt n1.
I do not know but that in proportion to their number, there may be as many Religious and Vertuous persons in the Superiour as in the Inferiour Ranks of men,
I do not know but that in proportion to their number, there may be as many Religious and Virtuous Persons in the Superior as in the Inferior Ranks of men,
pns11 vdb xx vvi cc-acp cst p-acp n1 p-acp po32 n1, pc-acp vmb vbi p-acp d j cc j n2 p-acp dt j-jn c-acp p-acp dt j-jn n2 pp-f n2,
Though in the whole lump of all sorts of men put together infinitely the Major part (in their practices at least) should vote for the licentious and vicious side;
Though in the Whole lump of all sorts of men put together infinitely the Major part (in their practices At least) should vote for the licentious and vicious side;
cs p-acp dt j-jn n1 pp-f d n2 pp-f n2 vvn av av-j dt j n1 (p-acp po32 n2 p-acp ds) vmd n1 p-acp dt j cc j n1;
So that it appears, it is not only the number of Voters, but also the power and greatness of them, that makes ill example go so far and prevail so much.
So that it appears, it is not only the number of Voters, but also the power and greatness of them, that makes ill Exampl go so Far and prevail so much.
av cst pn31 vvz, pn31 vbz xx av-j dt n1 pp-f n2, cc-acp av dt n1 cc n1 pp-f pno32, cst vvz j-jn n1 vvb av av-j cc vvi av av-d.
Were it the property of the vulgar and inferiour sort only to be Irreligious, Immoral and Dissolute, we should soon see that Party decrease and generally desert both in inward Principles and outward Practices. One excellent example of a great Man would be NONLATINALPHABET, outweigh a great number of small ones.
Were it the property of the Vulgar and inferior sort only to be Irreligious, Immoral and Dissolute, we should soon see that Party decrease and generally desert both in inward Principles and outward Practices. One excellent Exampl of a great Man would be, outweigh a great number of small ones.
vbdr pn31 dt n1 pp-f dt j cc j-jn n1 av-j pc-acp vbi j, j cc j, pns12 vmd av vvi d n1 vvi cc av-j n1 av-d p-acp j n2 cc j n2. crd j n1 pp-f dt j n1 vmd vbi, vvb dt j n1 pp-f j pi2.
At least the dignity and height of a vicious man makes that Vice seem little and tolerable if not honourable, which were it only seen in those of lower place, would be thought contemptible and punishable. Alea turpis.
At least the dignity and height of a vicious man makes that Vice seem little and tolerable if not honourable, which were it only seen in those of lower place, would be Thought contemptible and punishable. Alea Shameful.
p-acp ds dt n1 cc n1 pp-f dt j n1 vvz d n1 vvb j cc j cs xx j, r-crq vbdr pn31 av-j vvn p-acp d pp-f jc n1, vmd vbi vvn j cc j. fw-la fw-la.
Like as the Pagans of old, not only deify'd their Heroes, but built Temples and erected Altars to some of their flagitious actions and abominable crimes; as Tully somewhere complains.
Like as the Pagans of old, not only deified their Heroes, but built Temples and erected Altars to Some of their flagitious actions and abominable crimes; as Tully somewhere complains.
j c-acp dt n2-jn pp-f j, xx av-j vvn po32 n2, cc-acp vvn n2 cc vvd n2 p-acp d pp-f po32 j n2 cc j n2; c-acp np1 av vvz.
On the contrary the poor and mean man's actions, according to the Wise-man's little History (Eccl. 9. 14.) though never so wise and beneficial too,
On the contrary the poor and mean Man's actions, according to the Wiseman's little History (Ecclesiastes 9. 14.) though never so wise and beneficial too,
p-acp dt j-jn dt j cc j ng1 n2, vvg p-acp dt ng1 j n1 (np1 crd crd) c-acp av-x av j cc j av,
and the Good they might have done, and what can be said by those for themselves, who because they are great already, will be greater than God himself who made them so,
and the Good they might have done, and what can be said by those for themselves, who Because they Are great already, will be greater than God himself who made them so,
and consequently are more sparing in their Speech and Actions, more modest in their Affirmations, more tender of the Reputation of their Conduct, more carefull of their own peace and satisfaction, more sollicitous concerning the influence of their Examples.
and consequently Are more sparing in their Speech and Actions, more modest in their Affirmations, more tender of the Reputation of their Conduct, more careful of their own peace and satisfaction, more solicitous Concerning the influence of their Examples.
cc av-j vbr av-dc vvg p-acp po32 n1 cc n2, av-dc j p-acp po32 n2, av-dc j pp-f dt n1 pp-f po32 vvb, av-dc j pp-f po32 d n1 cc n1, av-dc j vvg dt n1 pp-f po32 n2.
and is some ingredient of Generosity and Courage, which first much commends the Persons, and then their Discourse and Actions, especially to those who are their Equals or Inferiours,
and is Some ingredient of Generosity and Courage, which First much commends the Persons, and then their Discourse and Actions, especially to those who Are their Equals or Inferiors,
cc vbz d n1 pp-f n1 cc n1, r-crq ord av-d vvz dt n2, cc av po32 n1 cc n2, av-j p-acp d r-crq vbr po32 n2-jn cc n2-jn,
yet they are gratefull but to very few of the same temper, and the Examples of such reach the Generality with no force, or with very little impression.
yet they Are grateful but to very few of the same temper, and the Examples of such reach the Generality with no force, or with very little impression.
av pns32 vbr j cc-acp p-acp av d pp-f dt d n1, cc dt n2 pp-f d n1 dt n1 p-acp dx n1, cc p-acp av j n1.
Whence good Men may be advised, that there is place and reason sometimes for Freedom and a handsome Confidence in conversation (though many very wise may want that faculty) managed with a regard to the Measure, Seasonableness and other Circumstances,
Whence good Men may be advised, that there is place and reason sometime for Freedom and a handsome Confidence in Conversation (though many very wise may want that faculty) managed with a regard to the Measure, Seasonableness and other circumstances,
q-crq j n2 vmb vbi vvn, cst pc-acp vbz n1 cc n1 av p-acp n1 cc dt j n1 p-acp n1 (cs d j n1 vmb vvi d n1) vvd p-acp dt n1 p-acp dt n1, n1 cc j-jn n2,
4. The last Cause we shall name is the most general Corruption of Humane Nature, consisting principally in prevailing Inclinations to other Objects, above those to Religion, Vertue and Wisdom.
4. The last Cause we shall name is the most general Corruption of Humane Nature, consisting principally in prevailing Inclinations to other Objects, above those to Religion, Virtue and Wisdom.
crd dt ord n1 pns12 vmb vvi vbz dt av-ds j n1 pp-f j n1, vvg av-j p-acp j-vvg n2 p-acp j-jn n2, p-acp d p-acp n1, n1 cc n1.
The depravation and vitiosity of our active Powers is this, that those Appetites and Inclinations, which should be moderate, governable and subservient, are the most violent, ungovernable and commanding.
The depravation and vitiosity of our active Powers is this, that those Appetites and Inclinations, which should be moderate, governable and subservient, Are the most violent, ungovernable and commanding.
dt n1 cc n1 pp-f po12 j n2 vbz d, cst d n2 cc n2, r-crq vmd vbi j, j cc fw-fr, vbr dt av-ds j, j-u cc j-vvg.
This is the Reason at the Bottom, why one single Example of one great Man hath more influence than twenty of the prudent and vertuous, the wise and the good.
This is the Reason At the Bottom, why one single Exampl of one great Man hath more influence than twenty of the prudent and virtuous, the wise and the good.
d vbz dt n1 p-acp dt n1, c-crq crd j n1 pp-f crd j n1 vhz dc n1 cs crd pp-f dt j cc j, dt j cc dt j.
And then our general Veneration and great Opinion of the Great, inclines us to a particular promiscuous Approbation and Imitation of what he is and doth.
And then our general Veneration and great Opinion of the Great, inclines us to a particular promiscuous Approbation and Imitation of what he is and does.
cc av po12 j n1 cc j n1 pp-f dt j, vvz pno12 p-acp dt j j n1 cc n1 pp-f r-crq pns31 vbz cc vdz.
'Tis from this miserable inborn Propension of our Natures to Vice, heavy and forcible, that if sometimes by the most excellent and celebrated Examples, we are a little heaved upwards, that's all,
It's from this miserable inborn Propension of our Nature's to Vice, heavy and forcible, that if sometime by the most excellent and celebrated Examples, we Are a little heaved upward, that's all,
pn31|vbz p-acp d j j n1 pp-f po12 n2 p-acp n1, j cc j, cst cs av p-acp dt av-ds j cc vvn n2, pns12 vbr dt j vvd av-j, d|vbz d,
desperate and utterly incurable without a mercifull Touch by the Finger of God, and the special powerfull Influence of his Grace, preventing, following, assisting our earnest Prayers,
desperate and utterly incurable without a merciful Touch by the Finger of God, and the special powerful Influence of his Grace, preventing, following, assisting our earnest Prayers,
Evil examples are oft-times like the ill-designing Companions and Counsellours of some great Man not over-wise, who will not permit any other Company but themselves to approach him,
Evil Examples Are ofttimes like the ill-designing Sodales and Counsellors of Some great Man not overwise, who will not permit any other Company but themselves to approach him,
av-jn n2 vbr av av-j dt j n2 cc n2 pp-f d j n1 xx j, r-crq vmb xx vvi d j-jn n1 p-acp px32 pc-acp vvi pno31,
There are some Persons so brought up, surrounded always with such Company, that folly and vice are their perpetual entertainment, scarce ever hearing a wise Word, or seeing a wise Action.
There Are Some Persons so brought up, surrounded always with such Company, that folly and vice Are their perpetual entertainment, scarce ever hearing a wise Word, or seeing a wise Actium.
pc-acp vbr d n2 av vvd a-acp, vvn av p-acp d n1, cst n1 cc n1 vbr po32 j n1, av-j av vvg dt j n1, cc vvg dt j n1.
The Corruption and Degeneracy of the Gentile World in some parts of it, was so great before the Preaching of the Gospel and the Doctrine of Christianity came among them, that they wondred at the Christians for abstaining from the most abominable ways in which they securely walked, of lasciviousness, lusts, excess of Wine, revellings, banquettings, abominable Idolatries.
The Corruption and Degeneracy of the Gentile World in Some parts of it, was so great before the Preaching of the Gospel and the Doctrine of Christianity Come among them, that they wondered At the Christians for abstaining from the most abominable ways in which they securely walked, of lasciviousness, Lustiest, excess of Wine, revellings, banquetings, abominable Idolatries.
Their sober and vertuous Lives were not only matter of their wonder, but of their Reproach (1 Pet. 4. 4.) they had never seen nor been used to such things before.
Their Sobrium and virtuous Lives were not only matter of their wonder, but of their Reproach (1 Pet. 4. 4.) they had never seen nor been used to such things before.
or ill inclined, or insensible of what is good and vertuous, evil examples soon bring most of them over to Imitation, by taking away the restraint of some shame and fear, which they were before under.
or ill inclined, or insensible of what is good and virtuous, evil Examples soon bring most of them over to Imitation, by taking away the restraint of Some shame and Fear, which they were before under.
cc av-jn vvn, cc j pp-f r-crq vbz j cc j, j-jn n2 av vvi ds pp-f pno32 a-acp p-acp n1, p-acp vvg av dt n1 pp-f d n1 cc n1, r-crq pns32 vbdr a-acp p-acp.
and when their number is increased to a multitude, how fierce and insolent do they soon grow? They are backward and cowardly oft-times, till they are entred into villainy by some experienc'd Practitioners,
and when their number is increased to a multitude, how fierce and insolent do they soon grow? They Are backward and cowardly ofttimes, till they Are entered into villainy by Some experienced Practitioners,
cc c-crq po32 n1 vbz vvn p-acp dt n1, c-crq j cc j vdb pns32 av vvi? pns32 vbr j cc av-j av, c-acp pns32 vbr vvn p-acp n1 p-acp d j-vvn n2,
then those, as natural inclinations to the vices of evil examples have more their liberty, take their swing, an• ••• their very motion gather strength and celerity.
then those, as natural inclinations to the vices of evil Examples have more their liberty, take their swing, an• ••• their very motion gather strength and celerity.
We see in a Rabble got together in a riotous and unlawfull manner commanded by Authority to depart, every one afraid at first to disobey or affront it, till one more impudent and fierce than the rest makes an attempt.
We see in a Rabble god together in a riotous and unlawful manner commanded by authority to depart, every one afraid At First to disobey or affront it, till one more impudent and fierce than the rest makes an attempt.
pns12 vvb p-acp dt n1 vvd av p-acp dt j cc j n1 vvn p-acp n1 pc-acp vvi, d crd j p-acp ord pc-acp vvi cc vvi pn31, c-acp pi av-dc j cc j cs dt n1 vvz dt n1.
And amongst the most desperate and bloody Ruffians hired to murder some person of Innocency, Eminency and Merit, every one is afraid to strike the first stroke;
And among the most desperate and bloody Ruffians hired to murder Some person of Innocency, Eminency and Merit, every one is afraid to strike the First stroke;
cc p-acp dt av-ds j cc j n2 vvd pc-acp vvi d n1 pp-f n1, n1 cc n1, d pi vbz j pc-acp vvi dt ord n1;
nor indeed if it be his habitual Temper and more frequent Carriage is he to be deemed a good Man. For it is a sign he fears the displeasure of Men, more than that of God,
nor indeed if it be his habitual Temper and more frequent Carriage is he to be deemed a good Man. For it is a Signen he fears the displeasure of Men, more than that of God,
We are generally like the ordinary sort of Soldiers in the Field, who either very willingly change sides at any time with their Commanders and Comrades, (which is a further step still) or else at least they are afraid of the reproach of their Company.
We Are generally like the ordinary sort of Soldiers in the Field, who either very willingly change sides At any time with their Commanders and Comrades, (which is a further step still) or Else At lest they Are afraid of the reproach of their Company.
pns12 vbr av-j j dt j n1 pp-f n2 p-acp dt n1, r-crq d av av-j vvi n2 p-acp d n1 p-acp po32 n2 cc n2, (r-crq vbz dt jc n1 av) cc av p-acp cs pns32 vbr j pp-f dt n1 pp-f po32 n1.
It would make an honest Man of ordinary Spirit ashamed, to see those who will take no other Affront but upon the point of a Sword, to sneak and be cowardly in the Cause of Vertue and Goodness, which they themselves justly esteem.
It would make an honest Man of ordinary Spirit ashamed, to see those who will take no other Affront but upon the point of a Sword, to sneak and be cowardly in the Cause of Virtue and goodness, which they themselves justly esteem.
Thus we act, we speak, we chuse, we delight in, we hate, we admire, we despise as we see others do, (especially those whom we love and esteem) without any design of imitation,
Thus we act, we speak, we choose, we delight in, we hate, we admire, we despise as we see Others do, (especially those whom we love and esteem) without any Design of imitation,
av pns12 vvi, pns12 vvb, pns12 vvb, pns12 vvb p-acp, pns12 vvb, pns12 vvb, pns12 vvb c-acp pns12 vvb ng2-jn vdb, (av-j d ro-crq pns12 vvb cc n1) p-acp d n1 pp-f n1,
Now our manners being in this fashion corrupted by evil Examples and Conversation, our opinions and judgments will at least in great part be soon suitable to them.
Now our manners being in this fashion corrupted by evil Examples and Conversation, our opinions and Judgments will At least in great part be soon suitable to them.
av po12 n2 vbg p-acp d n1 vvn p-acp j-jn n2 cc n1, po12 n2 cc n2 vmb p-acp ds p-acp j n1 vbb av j p-acp pno32.
but only the Intimations of their own Consciences, and the Testimony of others. Now evil Examples invalidate both these, and first the Testimony of others against any Vice.
but only the Intimations of their own Consciences, and the Testimony of Others. Now evil Examples invalidate both these, and First the Testimony of Others against any Vice.
cc-acp av-j dt n2 pp-f po32 d n2, cc dt n1 pp-f n2-jn. av j-jn n2 vvi d d, cc ord dt n1 pp-f n2-jn p-acp d n1.
(1.) As to the matter, the most general Advice is, that we be well assured, that the Examples be really evil. One of the most certain signs of which is, a thing's being universally forbidden in the Scripture,
(1.) As to the matter, the most general advice is, that we be well assured, that the Examples be really evil. One of the most certain Signs of which is, a thing's being universally forbidden in the Scripture,
and exposing our selves to the contempt of the ill-natur'd and ungenerous, or to the pity and disesteem of the best sort of men for our weakness or suspected Contumacy and Self-will;
and exposing our selves to the contempt of the Ill-natured and ungenerous, or to the pity and disesteem of the best sort of men for our weakness or suspected Contumacy and Self-will;
cc vvg po12 n2 p-acp dt n1 pp-f dt j cc j, cc p-acp dt n1 cc vvb pp-f dt js n1 pp-f n2 p-acp po12 n1 cc vvn n1 cc j;
And because of our general proneness to indulge our selves, and live easily, we have more reason to be vigilant and carefull over our selves in this last Extream.
And Because of our general proneness to indulge our selves, and live Easily, we have more reason to be vigilant and careful over our selves in this last Extreme.
cc c-acp pp-f po12 j n1 pc-acp vvi po12 n2, cc vvi av-j, pns12 vhb dc n1 pc-acp vbi j cc j p-acp po12 n2 p-acp d vvi j-jn.
and follow received Practice and common Example, or to comply with company at any time, no not in things materially evil, out of pride or affectation of singularity;
and follow received Practice and Common Exampl, or to comply with company At any time, no not in things materially evil, out of pride or affectation of singularity;
cc vvi vvn n1 cc j n1, cc pc-acp vvi p-acp n1 p-acp d n1, uh-dx xx p-acp n2 av-jn j-jn, av pp-f n1 cc n1 pp-f n1;
There are some, and very many specious, external Carriages and Behaviours, to which men pay a great deal of Reverence, which have no better Spring, at least in great part.
There Are Some, and very many specious, external Carriages and Behaviours, to which men pay a great deal of reverence, which have no better Spring, At least in great part.
pc-acp vbr d, cc av d j, j n2 cc n2, p-acp r-crq n2 vvb dt j n1 pp-f n1, r-crq vhb dx jc n1, p-acp ds p-acp j n1.
but indecent, troublesome, hurtfull, and of dangerous, bad consequence here, and hereafter: In few words, from Piety, Charity, Prudent Self-love, and Care of our selves.
but indecent, troublesome, hurtful, and of dangerous, bad consequence Here, and hereafter: In few words, from Piety, Charity, Prudent Self-love, and Care of our selves.
cc-acp j, j, j, cc pp-f j, j n1 av, cc av: p-acp d n2, p-acp n1, n1, j n1, cc n1 pp-f po12 n2.
Our Carriage and Conduct here will be very beneficial and effectual, if the same Spirit and Temper appear in the rest of our Conversation, shewing our selves generous,
Our Carriage and Conduct Here will be very beneficial and effectual, if the same Spirit and Temper appear in the rest of our Conversation, showing our selves generous,
po12 n1 cc vvb av vmb vbi av j cc j, cs dt d n1 cc vvi vvi p-acp dt n1 pp-f po12 n1, vvg po12 n2 j,
but that our Charity to our selves and others, and even to our Companions themselves: Our prudence and our Duty to God, oblige us necessarily so to do.
but that our Charity to our selves and Others, and even to our Sodales themselves: Our prudence and our Duty to God, oblige us necessarily so to do.
cc-acp cst po12 n1 p-acp po12 n2 cc n2-jn, cc av p-acp po12 n2 px32: po12 n1 cc po12 n1 p-acp np1, vvb pno12 av-j av pc-acp vdi.
which word and vice I take so generally as to comprehend all particulars of affectation of singularity, contradiction, &c. just before warned against,
which word and vice I take so generally as to comprehend all particulars of affectation of singularity, contradiction, etc. just before warned against,
r-crq n1 cc n1 pns11 vvb av av-j c-acp pc-acp vvi d n2-j pp-f n1 pp-f n1, n1, av av a-acp vvn p-acp,
If any be so wicked as designedly to give an ill Example in any Vice (suppose Irreligion) and to make it their study or diversion to corrupt the World.
If any be so wicked as designedly to give an ill Exampl in any Vice (suppose Irreligion) and to make it their study or diversion to corrupt the World.
cs d vbb av j c-acp av-j pc-acp vvi dt j-jn n1 p-acp d n1 (vvb n1) cc pc-acp vvi pn31 po32 n1 cc n1 pc-acp vvi dt n1.
and want of that kindness and charity which we owe to our Brother, and draws upon us the guilt of those sins, which our Examples have been the Causes of.
and want of that kindness and charity which we owe to our Brother, and draws upon us the guilt of those Sins, which our Examples have been the Causes of.
cc n1 pp-f d n1 cc n1 r-crq pns12 vvb p-acp po12 n1, cc vvz p-acp pno12 dt n1 pp-f d n2, r-crq po12 n2 vhb vbn dt n2 pp-f.
Like as we should reckon that Man devilish and inhumane, and worthy of the severest Punishment, who knowing himself infected with the Plague, should mingle himself with all Company,
Like as we should reckon that Man devilish and inhumane, and worthy of the Severest Punishment, who knowing himself infected with the Plague, should mingle himself with all Company,
j c-acp pns12 vmd vvi d n1 j cc j, cc j pp-f dt js n1, r-crq vvg px31 vvn p-acp dt n1, vmd vvi px31 p-acp d n1,
After Hypocrisie, Enthusiasm, Immorality, Impiety, and Contempt of all Religion, Superstition and Idolatry successively, we are in hopes to see a serious, enlightned and judicious Piety and Virtue;
After Hypocrisy, Enthusiasm, Immorality, Impiety, and Contempt of all Religion, Superstition and Idolatry successively, we Are in hope's to see a serious, enlightened and judicious Piety and Virtue;
p-acp n1, n1, n1, n1, cc n1 pp-f d n1, n1 cc n1 av-j, pns12 vbr p-acp n2 pc-acp vvi dt j, vvn cc j n1 cc n1;
which shall not so much frighten as shame and reason Men out of Vice. And if, together with this, Virtue and Sobriety were always, among others, the Distinguishing Condition,
which shall not so much frighten as shame and reason Men out of Vice. And if, together with this, Virtue and Sobriety were always, among Others, the Distinguishing Condition,
r-crq vmb xx av av-d vvb p-acp n1 cc n1 n2 av pp-f n1. cc cs, av p-acp d, n1 cc n1 vbdr av, p-acp n2-jn, dt j-vvg n1,
We may learn, receive and possess our Minds with right and just Opinions, with good and wholsome Instructions and Documents, with generous Passions and Purposes.
We may Learn, receive and possess our Minds with right and just Opinions, with good and wholesome Instructions and Documents, with generous Passion and Purposes.
pns12 vmb vvi, vvb cc vvi po12 n2 p-acp j-jn cc j n2, p-acp j cc j n2 cc n2, p-acp j n2 cc n2.
and almost universal, that it is not like in a long time yet to be worked and worn out by the most operative and powerfull Remedies that can be applied.
and almost universal, that it is not like in a long time yet to be worked and worn out by the most operative and powerful Remedies that can be applied.
cc av j, cst pn31 vbz xx av-j p-acp dt j n1 av pc-acp vbi vvn cc vvn av p-acp dt av-ds j-jn cc j n2 cst vmb vbi vvn.
We seem to have great need of a Confederacy here too, and all too weak and insufficient, without the Conjunction of the Supream Power to head and conduct it, which we may promise our selves.
We seem to have great need of a Confederacy Here too, and all too weak and insufficient, without the Conjunction of the Supreme Power to head and conduct it, which we may promise our selves.
pns12 vvb pc-acp vhi j n1 pp-f dt n1 av av, cc d av j cc j, p-acp dt n1 pp-f dt j n1 p-acp n1 cc vvb pn31, r-crq pns12 vmb vvi po12 n2.
And may the God of all Power and Victory, who is not an unconcern'd Spectator of the Endeavours and Prayers of his Faithfull Servants, multiply their Number, encrease their Zeal, Courage and Constancy,
And may the God of all Power and Victory, who is not an unconcerned Spectator of the Endeavours and Prayers of his Faithful Servants, multiply their Number, increase their Zeal, Courage and Constancy,
cc vmb dt n1 pp-f d n1 cc n1, r-crq vbz xx dt vvn n1 pp-f dt n2 cc n2 pp-f po31 j n2, vvb po32 n1, vvb po32 n1, n1 cc n1,
WHEN first Christian Religion was introduced, and Societies which made Publick profession of it were formed, there never appeared a greater contrariety of Manners in the World,
WHEN First Christian Religion was introduced, and Societies which made Public profession of it were formed, there never appeared a greater contrariety of Manners in the World,
than there was between the Christians and all the rest of Mankind. The former were eminently pure, spirituallyminded, humble, just, and in all instances charitable;
than there was between the Christians and all the rest of Mankind. The former were eminently pure, spirituallyminded, humble, just, and in all instances charitable;
cs a-acp vbds p-acp dt np1 cc d dt n1 pp-f n1. dt j vbdr av-j j, j, j, j, cc p-acp d n2 j;
Their very Religion was the worst part of their condition, teaching them Beastliness and Cruelty to such excess, that it was necessary to be corrected by the light of Nature, and the supreme, civil Power;
Their very Religion was the worst part of their condition, teaching them Beastliness and Cruelty to such excess, that it was necessary to be corrected by the Light of Nature, and the supreme, civil Power;
as the Bacchanalia among the Romans. Some of the Fathers justly reproach them, that their Religion taught them nothing of Morality, as the Christian Religion did:
as the Bacchanalia among the Romans. some of the Father's justly reproach them, that their Religion taught them nothing of Morality, as the Christian Religion did:
As for the Jews, though their Religion was good and wisely instituted, in that place which it had of the whole Divine Oeconomy and Providence over all Mankind from beginning to end;
As for the jews, though their Religion was good and wisely instituted, in that place which it had of the Whole Divine Oeconomy and Providence over all Mankind from beginning to end;
p-acp p-acp dt np2, cs po32 n1 vbds j cc av-j vvn, p-acp d n1 r-crq pn31 vhd pp-f dt j-jn j-jn np1 cc n1 p-acp d n1 p-acp n1 pc-acp vvi;
They living every where promiscuously with the Gentiles, and under their Dominion, soon grew like them, retaining only what they could of the Rites of their Religion,
They living every where promiscuously with the Gentiles, and under their Dominion, soon grew like them, retaining only what they could of the Rites of their Religion,
pns32 vvg d c-crq av-j p-acp dt n2-j, cc p-acp po32 n1, av vvd av-j pno32, vvg av-j r-crq pns32 vmd pp-f dt n2 pp-f po32 n1,
St. Paul chargeth them with an universal Defection and Corruption in his Epistle to the Romans, Chap. 2. 3. and their own Writers are witnesses how wicked they were.
Saint Paul charges them with an universal Defection and Corruption in his Epistle to the Roman, Chap. 2. 3. and their own Writers Are Witnesses how wicked they were.
n1 np1 vvz pno32 p-acp dt j n1 cc n1 p-acp po31 n1 p-acp dt njp2, np1 crd crd cc po32 d n2 vbr n2 c-crq j pns32 vbdr.
But strange it was when they heard the Doctrine of the Gospel, or did but see the contrary manners and practisers of its Professors, that they were not all of them startled;
But strange it was when they herd the Doctrine of the Gospel, or did but see the contrary manners and practisers of its Professors, that they were not all of them startled;
p-acp j pn31 vbds c-crq pns32 vvd dt n1 pp-f dt n1, cc vdd p-acp vvi dt j-jn n2 cc n2 pp-f po31 n2, cst pns32 vbdr xx d pp-f pno32 vvd;
and so it is still with bad Christians, little more such than in Name, and infinitely the most Numerous towards the Good, who are in Heart and Life obedient to the Laws of Christ.
and so it is still with bad Christians, little more such than in Name, and infinitely the most Numerous towards the Good, who Are in Heart and Life obedient to the Laws of christ.
cc av pn31 vbz av p-acp j np1, j n1 d cs p-acp n1, cc av-j dt av-ds j p-acp dt j, r-crq vbr p-acp n1 cc n1 j p-acp dt n2 pp-f np1.
And they are the same by which they use to justifie and excuse themselves and all others, who are drawn to compliance with naughty Manners, and corrupted by evil Examples.
And they Are the same by which they use to justify and excuse themselves and all Others, who Are drawn to compliance with naughty Manners, and corrupted by evil Examples.
cc pns32 vbr dt d p-acp r-crq pns32 vvb pc-acp vvi cc vvi px32 cc d n2-jn, r-crq vbr vvn p-acp n1 p-acp j n2, cc vvn p-acp j-jn n2.
when others are diverted, courted and crouded with good Company. (3.) 'Tis to be contemptible and ridiculous. (4.) To be revil'd and persecuted. (5.) 'Tis to undertake an impossible,
when Others Are diverted, courted and crowded with good Company. (3.) It's to be contemptible and ridiculous. (4.) To be reviled and persecuted. (5.) It's to undertake an impossible,
c-crq n2-jn vbr vvn, vvn cc vvn p-acp j n1. (crd) pn31|vbz pc-acp vbi j cc j. (crd) pc-acp vbi vvd cc vvn. (crd) pn31|vbz p-acp vvi dt j,
Here in the Text they are said to be NONLATINALPHABET speaking evil, viz. of the Christians. No doubt their Tongues, and their Hearts, and their Actions went together;
Here in the Text they Are said to be speaking evil, viz. of the Christians. No doubt their Tongues, and their Hearts, and their Actions went together;
av p-acp dt n1 pns32 vbr vvn pc-acp vbi vvg j-jn, n1 pp-f dt np1. dx n1 po32 n2, cc po32 n2, cc po32 n2 vvd av;
Of which some of the Causes in few words seem to be, The foolish and false Opinions of Libertines (especially if great, who take licentiousness to be the privilege and property of their rank) that religious and conscientious Men are timorous,
Of which Some of the Causes in few words seem to be, The foolish and false Opinions of Libertines (especially if great, who take licentiousness to be the privilege and property of their rank) that religious and conscientious Men Are timorous,
pp-f r-crq d pp-f dt n2 p-acp d n2 vvb pc-acp vbi, dt j cc j n2 pp-f n2 (av-j cs j, r-crq vvb n1 pc-acp vbi dt n1 cc n1 pp-f po32 n1) cst j cc j n2 vbr j,
and ill used by the blind, inconsiderate, or cowardly; but can never deserve it. 'Tis they, who are the foolish, and ofttimes perverse and wilfull in their pernicious Folly;
and ill used by the blind, inconsiderate, or cowardly; but can never deserve it. It's they, who Are the foolish, and ofttimes perverse and wilful in their pernicious Folly;
cc av-jn vvn p-acp dt j, j, cc j; cc-acp vmb av-x vvi pn31. pn31|vbz pns32, r-crq vbr dt j, cc av j cc j p-acp po32 j n1;
from which notwithstanding, they ought to be secured by particularly shewing and minding them, of the folly and injustice of it, in respect of God, our Neighbour, and our selves;
from which notwithstanding, they ought to be secured by particularly showing and minding them, of the folly and injustice of it, in respect of God, our Neighbour, and our selves;
p-acp r-crq a-acp, pns32 vmd pc-acp vbi vvn p-acp av-j vvg cc vvg pno32, pp-f dt n1 cc n1 pp-f pn31, p-acp n1 pp-f np1, po12 n1, cc po12 n2;
or prefer being wicked and miserable, with a Multitude before being innocent and happy alone, least they should scoff or be angry with them for Cowardice, or breaking Company.
or prefer being wicked and miserable, with a Multitude before being innocent and happy alone, lest they should scoff or be angry with them for Cowardice, or breaking Company.
cc vvi vbg j cc j, p-acp dt n1 p-acp vbg j-jn cc j av-j, cs pns32 vmd n1 cc vbi j p-acp pno32 p-acp n1, cc vvg n1.
the more the misery and folly, and impiety of the World encreaseth, he thinks himself the more bound to endeavour to lessen it, by saving himself, at least if he can do no more.
the more the misery and folly, and impiety of the World increases, he thinks himself the more bound to endeavour to lessen it, by Saving himself, At least if he can do no more.
There are a great many wise and good Men (though too few) whose Commendation, Favour and Assistance, we shall not fail of by our retreat and separation from wicked Practices,
There Are a great many wise and good Men (though too few) whose Commendation, Favour and Assistance, we shall not fail of by our retreat and separation from wicked Practices,
pc-acp vbr dt j d j cc j n2 (cs av d) rg-crq n1, n1 cc n1, pns12 vmb xx vvi pp-f p-acp po12 n1 cc n1 p-acp j n2,
as it is sincere and conscientious, those very Persons who from the Teeth outward, reproach and slight us, will silently in their own thoughts esteem, and commend us;
as it is sincere and conscientious, those very Persons who from the Teeth outward, reproach and slight us, will silently in their own thoughts esteem, and commend us;
c-acp pn31 vbz j cc j, d j n2 r-crq p-acp dt n2 j, n1 cc vvi pno12, vmb av-j p-acp po32 d n2 vvi, cc vvb pno12;
and that some even of the Gentiles, were struck and awakened by the light, and beauty of the innocent, vertuous, spiritual and heavenly Conversations of the Christians,
and that Some even of the Gentiles, were struck and awakened by the Light, and beauty of the innocent, virtuous, spiritual and heavenly Conversations of the Christians,
cc cst d av pp-f dt n2-j, vbdr vvn cc vvn p-acp dt n1, cc n1 pp-f dt j-jn, j, j cc j n2 pp-f dt njpg2,
but we find an hundred others incomparably more forcible and strong. Now to exalt Vertue to an universal Supremacy, and to preserve it there constantly;
but we find an hundred Others incomparably more forcible and strong. Now to exalt Virtue to an universal Supremacy, and to preserve it there constantly;
cc-acp pns12 vvb dt crd n2-jn av-j av-dc j cc j. av pc-acp vvi n1 p-acp dt j n1, cc pc-acp vvi pn31 a-acp av-j;
for the voluptuous and luxurious to scorn any bodily Pleasures, or sensual Delights, any further than they are the Means and Instruments of Piety, Charity,
for the voluptuous and luxurious to scorn any bodily Pleasures, or sensual Delights, any further than they Are the Means and Instruments of Piety, Charity,
p-acp dt j cc j pc-acp vvi d j n2, cc j n2, d jc cs pns32 vbr dt n2 cc n2 pp-f n1, n1,
To put off the old man, which is corrupt according to deceitfull Lusts (as the Scripture phraseth it) and to put on the new man, which is created after God in Righteousness and true Holiness:
To put off the old man, which is corrupt according to deceitful Lustiest (as the Scripture Phraseth it) and to put on the new man, which is created After God in Righteousness and true Holiness:
and with sore labour perpetually tugg against the Stream of Nature, and almost universal Example? may we not well excuse those, who swim down easily with so violent a Tide,
and with soar labour perpetually tug against the Stream of Nature, and almost universal Exampl? may we not well excuse those, who swim down Easily with so violent a Tide,
cc p-acp j n1 av-j vvi p-acp dt n1 pp-f n1, cc av j n1? vmb pns12 xx av vvi d, r-crq vvb a-acp av-j p-acp av j dt n1,
1. That Reformation and Conversion from Vice to Vertue, from Sin to Sanctity, however it is effected, is not impossible, needs no other Evidence than the eminent Examples of some,
1. That Reformation and Conversion from Vice to Virtue, from since to Sanctity, however it is effected, is not impossible, needs no other Evidence than the eminent Examples of Some,
crd cst n1 cc n1 p-acp n1 p-acp n1, p-acp n1 p-acp n1, c-acp pn31 vbz vvn, vbz xx j, av dx j-jn n1 cs dt j n2 pp-f d,
and the good ones of many. We confess that they are but few, comparatively: yet in various instances and degrees more than bad Men are willing to allow;
and the good ones of many. We confess that they Are but few, comparatively: yet in various instances and Degrees more than bad Men Are willing to allow;
cc dt j pi2 pp-f d. pns12 vvb cst pns32 vbr p-acp d, av-j: av p-acp j n2 cc n2 av-dc cs j n2 vbr j pc-acp vvi;
But this is certainly false, and there are those in the World, who after impartial Enquiry and mature Deliberation of what is really true and good, (nor do they affect to be mistaken,
But this is Certainly false, and there Are those in the World, who After impartial Enquiry and mature Deliberation of what is really true and good, (nor do they affect to be mistaken,
p-acp d vbz av-j j, cc pc-acp vbr d p-acp dt n1, r-crq p-acp j n1 cc j n1 pp-f r-crq vbz av-j j cc j, (ccx vdb pns32 vvb pc-acp vbi vvn,
and are so uneasie under the Delays, Hindrances and Oppositions they meet withall in this State, that they have oft-times much ado to secure their patience and dutifull Behaviour to God Almighty. That against the pretended impossibility.
and Are so uneasy under the Delays, Hindrances and Oppositions they meet withal in this State, that they have ofttimes much ado to secure their patience and dutiful Behaviour to God Almighty. That against the pretended impossibility.
cc vbr av j p-acp dt n2, n2 cc n2 pns32 vvb av p-acp d n1, cst pns32 vhb av d n1 pc-acp vvi po32 n1 cc j n1 p-acp np1 j-jn. cst p-acp dt j-vvn n1.
There is, in this design and resolution of rescuing our selves from the Dominion and Slavery of that evil One, of blind Concupiscence, contemptible Appetites,
There is, in this Design and resolution of rescuing our selves from the Dominion and Slavery of that evil One, of blind Concupiscence, contemptible Appetites,
pc-acp vbz, p-acp d n1 cc n1 pp-f vvg po12 n2 p-acp dt n1 cc n1 pp-f d j-jn crd, pp-f j n1, j n2,
and by our Endeavours concur with it, we shall not fail of such a supply, which together with the Divine Providence disposing the circumstances of our lives, will render the Work much easier than was at first thought, and in some time delightfull.
and by our Endeavours concur with it, we shall not fail of such a supply, which together with the Divine Providence disposing the Circumstances of our lives, will render the Work much Easier than was At First Thought, and in Some time delightful.
cc p-acp po12 n2 vvb p-acp pn31, pns12 vmb xx vvi pp-f d dt n1, r-crq av p-acp dt j-jn n1 vvg dt n2 pp-f po12 n2, vmb vvi dt n1 av-d jc cs vbds p-acp ord vvd, cc p-acp d n1 j.
the way to it at first is steep and rough, but when the Ascent is mounted, there opens a spacious and smooth plain, which makes abundant recompence by its ease and delight.
the Way to it At First is steep and rough, but when the Ascent is mounted, there Opens a spacious and smooth plain, which makes abundant recompense by its ease and delight.
dt n1 p-acp pn31 p-acp ord vbz j cc j, cc-acp c-crq dt n1 vbz vvn, a-acp vvz dt j cc j n1, r-crq vvz j n1 p-acp po31 n1 cc n1.
and Sobriety, is full of pleasures, the most sincere, penetrating, constant and durable without any mixture, remorse, uncomfortable reflexions, suspicions, or forebodings;
and Sobriety, is full of pleasures, the most sincere, penetrating, constant and durable without any mixture, remorse, uncomfortable reflexions, suspicions, or forebodings;
cc n1, vbz j pp-f n2, dt av-ds j, vvg, j cc j p-acp d n1, n1, j n2, n2, cc n2-vvg;
and natural order and constitution (for Virtue was first, Vice super-induced) the great pain and difficulty then will be to commit a sin, to do a foolish or ill thing, and continue in it;
and natural order and constitution (for Virtue was First, Vice superinduced) the great pain and difficulty then will be to commit a since, to do a foolish or ill thing, and continue in it;
cc j n1 cc n1 (c-acp n1 vbds ord, n1 j) dt j n1 cc n1 av vmb vbi pc-acp vvi dt n1, pc-acp vdi dt j cc j-jn n1, cc vvi p-acp pn31;
And yet further, (3) I think it most certain (that we may not shrink at the first onset) that the very first steps of change and conversion from bad manners to good, some of the first Acts of Repentance: (Such as are self-condemnation, indignation, sorrow,
And yet further, (3) I think it most certain (that we may not shrink At the First onset) that the very First steps of change and conversion from bad manners to good, Some of the First Acts of Repentance: (Such as Are self-condemnation, Indignation, sorrow,
cc av av-jc, (crd) pns11 vvb pn31 av-ds j (cst pns12 vmb xx vvi p-acp dt ord n1) cst dt av ord n2 pp-f n1 cc n1 p-acp j n2 p-acp j, d pp-f dt ord n2 pp-f n1: (d c-acp vbr n1, n1, n1,
and contrition of heart for our most beloved sins, firm resolution utterly to forsake them, followed with watchfulness and endeavour, earnest prayers to God for forgiveness;) I say,
and contrition of heart for our most Beloved Sins, firm resolution utterly to forsake them, followed with watchfulness and endeavour, earnest Prayers to God for forgiveness;) I say,
'Tis true, to be disordered, ashamed, confounded and vexed at our wickedness and folly, to despise and reproach our selves, to pull from our hearts with a violent hand, that which hath had so long and kind an abode there,
It's true, to be disordered, ashamed, confounded and vexed At our wickedness and folly, to despise and reproach our selves, to pull from our hearts with a violent hand, that which hath had so long and kind an Abided there,
pn31|vbz j, pc-acp vbi vvn, j, j-vvn cc vvn p-acp po12 n1 cc n1, pc-acp vvi cc vvi po12 n2, pc-acp vvi p-acp po12 n2 p-acp dt j n1, cst r-crq vhz vhn av j cc j dt n1 a-acp,
But then it is blended with, or immediately followed by a strange secret joy and satisfaction, diffused through the intimate recesses of the Spirit, from a sense of the beginning, recovery, and reconvalescency of our Souls;
But then it is blended with, or immediately followed by a strange secret joy and satisfaction, diffused through the intimate Recesses of the Spirit, from a sense of the beginning, recovery, and reconvalescency of our Souls;
p-acp av pn31 vbz vvn p-acp, cc av-j vvd p-acp dt j j-jn n1 cc n1, vvn p-acp dt j n2 pp-f dt n1, p-acp dt n1 pp-f dt n1, n1, cc n1 pp-f po12 n2;
of their restitution to their natural constitution at the first birth of Souls, of the assured reconciliation and favour of Almighty God our Heavenly Father,
of their restitution to their natural constitution At the First birth of Souls, of the assured reconciliation and favour of Almighty God our Heavenly Father,
than he, who quaffs off his full Bowls filled with the choicest Liquors. Sincere Repentance is like relief under a heavy burden, or the setting a disjoynted limb,
than he, who quaffs off his full Bowls filled with the Choicest Liquors. Sincere Repentance is like relief under a heavy burden, or the setting a disjointed limb,
All this, I doubt not, was most remarkably verified in holy David, one of the greatest Souls that ever dwelt in an earthly Body, of which he himself be witness in several Psalms;
All this, I doubt not, was most remarkably verified in holy David, one of the greatest Souls that ever dwelled in an earthly Body, of which he himself be witness in several Psalms;
Such then be the second Answer to the plea of the extreme difficulty, pains and pain in conversion and reformation, in correcting this propension of depraved Nature;
Such then be the second Answer to the plea of the extreme difficulty, pains and pain in conversion and Reformation, in correcting this propension of depraved Nature;
d av vbb dt ord n1 p-acp dt n1 pp-f dt j-jn n1, n2 cc n1 p-acp n1 cc n1, p-acp vvg d n1 pp-f j-vvn n1;
3. Suppose if we please that which is false, the utmost difficulty, labour, and suffering throughout the whole course of a virtuous and conscientious life;
3. Suppose if we please that which is false, the utmost difficulty, labour, and suffering throughout the Whole course of a virtuous and conscientious life;
have we never heard of any thing hereafter? or have we satisfied our selves with a demonstration that we are not concern'd in that? Will there be no reward for the righteous, no vengeance for the wicked? had not these very Gentiles themselves, their Elysian Fields for the just, their Tartara, Styx and Acheron, and various sorts of never ending punishments for their wicked too? Had not the Jews, many of whom were infected with the Heathen Manners, their Paradise for the Holy, and their Gehinnom for sinners;
have we never herd of any thing hereafter? or have we satisfied our selves with a demonstration that we Are not concerned in that? Will there be no reward for the righteous, no vengeance for the wicked? had not these very Gentiles themselves, their Elysian Fields for the just, their Tartarus, Styx and Acheron, and various sorts of never ending punishments for their wicked too? Had not the jews, many of whom were infected with the Heathen Manners, their Paradise for the Holy, and their Gehenna for Sinners;
vhb pns12 av vvn pp-f d n1 av? cc vhb pns12 vvn po12 n2 p-acp dt n1 cst pns12 vbr xx vvn p-acp d? n1 a-acp vbi dx n1 p-acp dt j, dx n1 p-acp dt j? vhd xx d j n2-j px32, po32 np1 n2 p-acp dt j, po32 np1, np1 cc np1, cc j n2 pp-f av-x vvg n2 p-acp po32 j av? vhd xx dt np2, d pp-f r-crq vbdr vvn p-acp dt j-jn n2, po32 n1 p-acp dt j, cc po32 np1 p-acp n2;
As for Christians, do they not know, that in the day when God shall judge the World by Jesus Christ, he will render to every Man according to his deeds;
As for Christians, do they not know, that in the day when God shall judge the World by jesus christ, he will render to every Man according to his Deeds;
to those who patiently continue in well-doing eternal life, and to those who obey unrighteousness, indignation, wrath, tribulation, and anguish? Hath not Truth itself told them that there is a time when the righteous shall go into everlasting life,
to those who patiently continue in welldoing Eternal life, and to those who obey unrighteousness, Indignation, wrath, tribulation, and anguish? Hath not Truth itself told them that there is a time when the righteous shall go into everlasting life,
p-acp d r-crq av-j vvb p-acp n1 j n1, cc p-acp d r-crq vvb n1, n1, n1, n1, cc n1? vhz xx n1 px31 vvn pno32 d pc-acp vbz dt n1 c-crq dt j vmb vvi p-acp j n1,
because we will not take the pains of a few days to be saved? to fall into a state of meanness and misery, whence no redemption, through mere laziness or cowardice;
Because we will not take the pains of a few days to be saved? to fallen into a state of meanness and misery, whence no redemption, through mere laziness or cowardice;
c-acp pns12 vmb xx vvi dt n2 pp-f dt d n2 pc-acp vbi vvn? pc-acp vvi p-acp dt n1 pp-f n1 cc n1, c-crq dx n1, p-acp j n1 cc n1;
though it were the pulling out of an Eye or cutting off an Hand? Oh! where is the wisdom of such, who easily swim down in a pleasant stream, which runs into a dead Sea,
though it were the pulling out of an Eye or cutting off an Hand? Oh! where is the Wisdom of such, who Easily swim down in a pleasant stream, which runs into a dead Sea,
or a lake of Fire and Brimstone? Where is their reason, who forewarned, dance on merrily with a jolly croud in a smooth way, till at last they tumble altogether into the mouth of a Volcano, when they were an hundred times advised,
or a lake of Fire and Brimstone? Where is their reason, who forewarned, dance on merrily with a jolly crowd in a smooth Way, till At last they tumble altogether into the Mouth of a Volcano, when they were an hundred times advised,
at its entrance, indeed more solitary, rugged, and a little toilsome (if you please:) But which in a short time would bring them into a place beyond all imagination delicious, furnished with the most agreeable and excellent company, eternally secure from any disturbance from within or without? Whose part is it now to wonder? are the riotous, dissolute,
At its Entrance, indeed more solitary, rugged, and a little toilsome (if you please:) But which in a short time would bring them into a place beyond all imagination delicious, furnished with the most agreeable and excellent company, eternally secure from any disturbance from within or without? Whose part is it now to wonder? Are the riotous, dissolute,
p-acp po31 n1, av av-dc j, j, cc dt j j (cs pn22 vvb:) cc-acp q-crq p-acp dt j n1 vmd vvi pno32 p-acp dt n1 p-acp d n1 j, vvn p-acp dt av-ds j cc j n1, av-j j p-acp d n1 p-acp a-acp cc a-acp? rg-crq n1 vbz pn31 av pc-acp vvi? vbr dt j, j,
though they are willing to believe his kindness and bounty to the good. Men can believe almost what they please, and that against the most universal Tradition, Reason, and Conscience of Mankind. But they have some reason:
though they Are willing to believe his kindness and bounty to the good. Men can believe almost what they please, and that against the most universal Tradition, Reason, and Conscience of Mankind. But they have Some reason:
cs pns32 vbr j pc-acp vvi po31 n1 cc n1 p-acp dt j. np1 vmb vvi av r-crq pns32 vvb, cc cst p-acp dt av-ds j n1, n1, cc n1 pp-f n1. p-acp pns32 vhb d n1:
Every knowing and willfull Sinner, who opposeth or complies not with God's most wise and beneficial Government of the World by his Laws and Decrees, by his Commands and Appointments, hath the Insolence,
Every knowing and wilful Sinner, who Opposeth or complies not with God's most wise and beneficial Government of the World by his Laws and Decrees, by his Commands and Appointments, hath the Insolence,
np1 vvg cc j n1, r-crq vvz cc vvz xx p-acp npg1 av-ds j cc j n1 pp-f dt n1 p-acp po31 n2 cc n2, p-acp po31 vvz cc n2, vhz dt n1,
and that all external effect is from God, when and in what measure he pleaseth. So that in proper speaking, a sinner hurts no body; but wills to do it.
and that all external Effect is from God, when and in what measure he Pleases. So that in proper speaking, a sinner hurts no body; but wills to do it.
cc cst d j n1 vbz p-acp np1, c-crq cc p-acp r-crq n1 pns31 vvz. av cst p-acp j n-vvg, dt n1 vvz dx n1; cc-acp n2 pc-acp vdi pn31.
and sensuality, impiety, injustice, covetousness, and an hundred others, being only their kinds or instruments) the malicious Man delights in mischief and would do nothing else too,
and sensuality, impiety, injustice, covetousness, and an hundred Others, being only their Kinds or Instruments) the malicious Man delights in mischief and would do nothing Else too,
cc n1, n1, n1, n1, cc dt crd n2-jn, vbg av-j po32 n2 cc n2) dt j n1 vvz p-acp n1 cc vmd vdi pix av av,
The sensualist (who seems most intended in this excuse) if he will enlarge and indulge his carnal appetites and lusts, would command and force all that belongs to all Men to satisfie them, if he dared and could.
The sensualist (who seems most intended in this excuse) if he will enlarge and indulge his carnal appetites and Lustiest, would command and force all that belongs to all Men to satisfy them, if he dared and could.
dt n1 (r-crq vvz ds vvn p-acp d n1) cs pns31 vmb vvi cc vvi po31 j n2 cc n2, vmd vvi cc vvi d cst vvz p-acp d n2 pc-acp vvi pno32, cs pns31 vvd cc vmd.
All power is to do good to its utmost extent, like as every member of the body ('tis St. Paul 's excellent comparison) were it endued with understanding, would be obliged to do its utmost for the greatest good of the whole;
All power is to do good to its utmost extent, like as every member of the body (it's Saint Paul is excellent comparison) were it endued with understanding, would be obliged to do its utmost for the greatest good of the Whole;
The Possessour hath only the privilege to judge of Persons, Seasons, and Measures, and accordingly to distribute, God is the Master and Owner of all our faculties, abilities, enjoyments, we are but his Stewards.
The Possessor hath only the privilege to judge of Persons, Seasons, and Measures, and accordingly to distribute, God is the Master and Owner of all our faculties, abilities, enjoyments, we Are but his Stewards.
dt n1 vhz av-j dt n1 pc-acp vvi pp-f n2, n2, cc n2, cc av-vvg pc-acp vvi, np1 vbz dt n1 cc n1 pp-f d po12 n2, n2, n2, pns12 vbr p-acp po31 n2.
for his own and others, especially spiritual and eternal good. He deprives himself of perfection, tranquility, happiness, a thousand of times more than he enjoys;
for his own and Others, especially spiritual and Eternal good. He deprives himself of perfection, tranquillity, happiness, a thousand of times more than he enjoys;
p-acp po31 d cc ng2-jn, av-j j cc j j. pns31 vvz px31 pp-f n1, n1, n1, dt crd pp-f n2 av-dc cs pns31 vvz;
and if chastisement and punishment be just for those who willfully murder or maim their Bodies, (so it may be by some mark of Infamy) or, who will idle away their time and strength,
and if chastisement and punishment be just for those who wilfully murder or maim their Bodies, (so it may be by Some mark of Infamy) or, who will idle away their time and strength,
cc cs n1 cc n1 vbb j p-acp d r-crq av-j n1 cc vvi po32 n2, (av pn31 vmb vbi p-acp d n1 pp-f n1) cc, r-crq vmb j av po32 n1 cc n1,
or action, which is good and beneficial, and the restraint, discouragement, oppression of that which is evil and mischievous, either privatively or positively;
or actium, which is good and beneficial, and the restraint, discouragement, oppression of that which is evil and mischievous, either privatively or positively;
cc n1, r-crq vbz j cc j, cc dt n1, n1, n1 pp-f d r-crq vbz j-jn cc j, av-d av-j cc av-j;
and such surely at least is the willfull, neglect, or omission, and consequently impairing of the use of that power any Man hath to serve God and do good withal;
and such surely At least is the wilful, neglect, or omission, and consequently impairing of the use of that power any Man hath to serve God and do good withal;
cc d av-j p-acp ds vbz dt j, n1, cc n1, cc av-j vvg pp-f dt n1 pp-f d n1 d n1 vhz p-acp vvi np1 cc vdb j av;
And the evil Servant too was he, who eat and drank with the drunken, as well as he who smote his Fellow Servant, He that did but enjoy himself, (as the phrase is) as well as he who abused others.
And the evil Servant too was he, who eat and drank with the drunken, as well as he who smote his Fellow Servant, He that did but enjoy himself, (as the phrase is) as well as he who abused Others.
cc dt j-jn n1 av vbds pns31, r-crq vvb cc vvd p-acp dt j, c-acp av c-acp pns31 r-crq vvd po31 n1 n1, pns31 cst vdd p-acp vvi px31, (c-acp dt n1 vbz) p-acp av c-acp pns31 r-crq j-vvn n2-jn.
The best reason of the everlasting Continuance of the miserable State of the Condemned, seems to be the continuance of the sinfull State of their Souls:
The best reason of the everlasting Continuance of the miserable State of the Condemned, seems to be the Continuance of the sinful State of their Souls:
Which we need not wonder at, since we see here such multitude of Examples, in whom afflictions and sufferings in extremity alter nothing of their inward Manners:
Which we need not wonder At, since we see Here such multitude of Examples, in whom afflictions and sufferings in extremity altar nothing of their inward Manners:
r-crq pns12 vvb xx vvi p-acp, c-acp pns12 vvb av d n1 pp-f n2, p-acp r-crq n2 cc n2 p-acp n1 vvi pix pp-f po32 j n2:
Without which, even in this present State, to him who considers things, the habitual Change of our Natures, may well seem impossible against the Pelagians; how much more then in the State of the Damned hereafter.
Without which, even in this present State, to him who considers things, the habitual Change of our Nature's, may well seem impossible against the Pelagians; how much more then in the State of the Damned hereafter.
p-acp r-crq, av p-acp d j n1, p-acp pno31 r-crq vvz n2, dt j n1 pp-f po12 n2, vmb av vvi j p-acp dt n2; c-crq av-d av-dc cs p-acp dt n1 pp-f dt j-vvn av.
And Plato himself, from whom it is like, he had the first notice of this Doctrine, doth teach, that as some wicked Men might be NONLATINALPHABET, capable of being restor'd to a vertuous State of Soul, by their Sufferings in the miserable State hereafter:
And Plato himself, from whom it is like, he had the First notice of this Doctrine, does teach, that as Some wicked Men might be, capable of being restored to a virtuous State of Soul, by their Sufferings in the miserable State hereafter:
And for my part, I do not see how any man can hope for an End of Punishment there, till he can prove, that God will sometime afford his effectual Grace,
And for my part, I do not see how any man can hope for an End of Punishment there, till he can prove, that God will sometime afford his effectual Grace,
cc p-acp po11 n1, pns11 vdb xx vvi c-crq d n1 vmb vvi p-acp dt vvb pp-f n1 a-acp, c-acp pns31 vmb vvi, cst np1 vmb av vvi po31 j n1,
The Answer in few words is this, That supposing the whole Course of a conscientious and vertuous Life, to be very painfull and grievous, which is false;
The Answer in few words is this, That supposing the Whole Course of a conscientious and virtuous Life, to be very painful and grievous, which is false;
dt n1 p-acp d n2 vbz d, cst vvg dt j-jn n1 pp-f dt j cc j n1, pc-acp vbi av j cc j, r-crq vbz j;
To please, serve, and honour God by love and obedience, to contribute what we can to the common Good and Happiness, by all vertuous Life and Actions (Vice is useless or mischievous, a common Nuysance) is certainly a Duty and an Obligation, which no Difficulty, Pains or Suffering in this Life, can discharge us from.
To please, serve, and honour God by love and Obedience, to contribute what we can to the Common Good and Happiness, by all virtuous Life and Actions (Vice is useless or mischievous, a Common Nuysance) is Certainly a Duty and an Obligation, which no Difficulty, Pains or Suffering in this Life, can discharge us from.
p-acp vvb, vvb, cc n1 np1 p-acp n1 cc n1, pc-acp vvi r-crq pns12 vmb p-acp dt j j cc n1, p-acp d j n1 cc n2 (n1 vbz j cc j, dt j n1) vbz av-j dt n1 cc dt n1, r-crq dx n1, n2 cc vvg p-acp d n1, vmb vvi pno12 p-acp.
but only of their Understanding, if both of them make themselves their entire ultimate End. The one takes the right course to be happy, the other the Wrong:
but only of their Understanding, if both of them make themselves their entire ultimate End. The one Takes the right course to be happy, the other the Wrong:
and Countrey, and to repress an insolent and malicious Enemy, who pleaseth himself in the Destruction of all Mankind, to gratifie his boundless Lusts. Which with many other Instances is an Argument, that the Soul of Man at present, is not uncapable of so great and noble a Quality.
and Country, and to repress an insolent and malicious Enemy, who Pleases himself in the Destruction of all Mankind, to gratify his boundless Lusts. Which with many other Instances is an Argument, that the Soul of Man At present, is not uncapable of so great and noble a Quality.
cc n1, cc pc-acp vvi dt j cc j n1, r-crq vvz px31 p-acp dt n1 pp-f d n1, pc-acp vvi po31 j np1 r-crq p-acp d j-jn n2 vbz dt n1, cst dt n1 pp-f n1 p-acp j, vbz xx j pp-f av j cc j dt n1.
except for a Moment or two in this Life, for Exercise and Improvement of Vertue or other Ends, which vanisheth into nothing compar'd with Eternal Duration.
except for a Moment or two in this Life, for Exercise and Improvement of Virtue or other Ends, which Vanishes into nothing compared with Eternal Duration.
c-acp p-acp dt n1 cc crd p-acp d n1, p-acp n1 cc n1 pp-f n1 cc j-jn n2, r-crq vvz p-acp pix vvn p-acp j n1.
As impossible as that there should be no God at all: or that God should not be infinitely powerfull, wise and good, and consequently distributively just.
As impossible as that there should be no God At all: or that God should not be infinitely powerful, wise and good, and consequently distributively just.
p-acp j c-acp d a-acp vmd vbi dx n1 p-acp d: cc cst np1 vmd xx vbi av-j j, j cc j, cc av-j av-j j.
But as for those who disclaim or burlesque their own most excellent Nature, and will abandon themselves to blind and haughty Self-will, Humours, Lusts, and Passions;
But as for those who disclaim or burlesque their own most excellent Nature, and will abandon themselves to blind and haughty Self-will, Humours, Lustiest, and Passion;
p-acp c-acp p-acp d r-crq vvb cc fw-la po32 d av-ds j n1, cc vmb vvi px32 p-acp j cc j j, n2, n2, cc n2;
even upon those finally, who with the Heathen Idolaters in the Text, think it strange that all Men run not with them to the same Excess of Riot, speaking Evil of them because they will not.
even upon those finally, who with the Heathen Idolaters in the Text, think it strange that all Men run not with them to the same Excess of Riot, speaking Evil of them Because they will not.
av p-acp d av-j, r-crq p-acp dt j-jn n2 p-acp dt n1, vvb pn31 j cst d n2 vvb xx p-acp pno32 p-acp dt d n1 pp-f n1, vvg j-jn pp-f pno32 c-acp pns32 vmb xx.
For, is it not a sign of a just Honour for God, and all his Laws made known, by Reason or Revelation? Is it not a Mark of a generous Love of the Truth,
For, is it not a Signen of a just Honour for God, and all his Laws made known, by Reason or Revelation? Is it not a Mark of a generous Love of the Truth,
p-acp, vbz pn31 xx dt n1 pp-f dt j n1 p-acp np1, cc d po31 n2 vvd vvn, p-acp n1 cc n1? vbz pn31 xx dt n1 pp-f dt j n1 pp-f dt n1,
and such like Qualities, highly laudable? On the contrary, are not a vulgar Carelesness and Insensibility of our Manners and Actions, vain, self-conceit, arrogance, affectation of appearing to ones self,
and such like Qualities, highly laudable? On the contrary, Are not a Vulgar Carelessness and Insensibility of our Manners and Actions, vain, self-conceit, arrogance, affectation of appearing to ones self,
cc d j n2, av-j j? p-acp dt n-jn, vbr xx dt j n1 cc n1 pp-f po12 n2 cc n2, j, n1, n1, n1 pp-f vvg p-acp pig n1,
And as this is Truth in it self, so we find that the greatest Souls who have had the Knowledge of the true God, have always behaved themselves with Truth and Decency towards him;
And as this is Truth in it self, so we find that the greatest Souls who have had the Knowledge of the true God, have always behaved themselves with Truth and Decency towards him;
cc p-acp d vbz n1 p-acp pn31 n1, av pns12 vvb cst dt js n2 r-crq vhb vhn dt n1 pp-f dt j np1, vhb av vvn px32 p-acp n1 cc n1 p-acp pno31;
He wanted not surely that Courage which is so magnified and adored by the World, who when scarce got out of his Childhood, killed the Lion and the Bear;
He wanted not surely that Courage which is so magnified and adored by the World, who when scarce god out of his Childhood, killed the lion and the Bear;
pns31 vvd xx av-j d n1 r-crq vbz av vvn cc vvn p-acp dt n1, r-crq c-crq av-j vvd av pp-f po31 n1, vvd dt n1 cc dt n1;
And because it is, and ought to be a daily Religious Duty enjoyned, and recommended in our publick and private Devotion and Worship, it ought also, more especially, to be well understood, prudently directed,
And Because it is, and ought to be a daily Religious Duty enjoined, and recommended in our public and private Devotion and Worship, it ought also, more especially, to be well understood, prudently directed,
cc c-acp pn31 vbz, cc pi pc-acp vbi dt j j n1 vvd, cc vvd p-acp po12 j cc j n1 cc n1, pn31 vmd av, av-dc av-j, pc-acp vbi av vvn, av-j vvn,
and shewn to be most agreeable to natural Reason and Justice, as well as expresly commanded and constantly practised by good Men in the Holy Scripture.
and shown to be most agreeable to natural Reason and justice, as well as expressly commanded and constantly practised by good Men in the Holy Scripture.
cc vvn pc-acp vbi av-ds j p-acp j n1 cc n1, c-acp av c-acp av-j vvn cc av-j vvn p-acp j n2 p-acp dt j n1.
Accordingly, we shall chuse out three things for the Heads of our Discourse concerning it. First, the Nature and Parts of it: Secondly, the Rules for it: Thirdly, the Reasons of it.
Accordingly, we shall choose out three things for the Heads of our Discourse Concerning it. First, the Nature and Parts of it: Secondly, the Rules for it: Thirdly, the Reasons of it.
1. And very briefly, in a more solemn and deliberate Confession of Sin, especially (and it is best to take into its signification more than one single Act) three parts may be observed, and that in this Order. 1. Self-accusation:
1. And very briefly, in a more solemn and deliberate Confessi of since, especially (and it is best to take into its signification more than one single Act) three parts may be observed, and that in this Order. 1. Self-accusation:
crd cc av av-j, p-acp dt av-dc j cc j n1 pp-f n1, av-j (cc pn31 vbz js pc-acp vvi p-acp po31 n1 av-dc cs crd j n1) crd n2 vmb vbi vvn, cc cst p-acp d n1. crd n1:
2. But Secondly, Follows an ingenuous and free Acknowledgment of the Truth, of what with the greatest Impartiality he judgeth to have been bad in him, or ill done by him.
2. But Secondly, Follows an ingenuous and free Acknowledgment of the Truth, of what with the greatest Impartiality he Judgeth to have been bad in him, or ill done by him.
Neither by Superstition or Timidity vainly frighting, nor by Boldness or Partiality favouring himself. Here he acts the part of a guilty Defendant, and an upright Witness against himself.
Neither by Superstition or Timidity vainly frighting, nor by Boldness or Partiality favouring himself. Here he acts the part of a guilty Defendant, and an upright Witness against himself.
av-d p-acp n1 cc n1 av-j vvg, ccx p-acp n1 cc n1 vvg px31. av pns31 vvz dt n1 pp-f dt j n1, cc dt j n1 p-acp px31.
The number and evil Deserts of our Sins, are truly great enough in themselves; we need not to multiply or magnifie them in our Confession by imagination and passion.
The number and evil Deserts of our Sins, Are truly great enough in themselves; we need not to multiply or magnify them in our Confessi by imagination and passion.
dt n1 cc j-jn n2 pp-f po12 n2, vbr av-j j av-d p-acp px32; pns12 vvb xx pc-acp vvi cc vvi pno32 p-acp po12 n1 p-acp n1 cc n1.
surely sins not, nor need ask any pardon for it, though he may justly acknowledge, that the greatest affection our hearts are capable of to him, are infinitely below the infinite Excellency of his Nature.
surely Sins not, nor need ask any pardon for it, though he may justly acknowledge, that the greatest affection our hearts Are capable of to him, Are infinitely below the infinite Excellency of his Nature.
but such an Observation of the Lord's Day, and other Festivals, as is prescribed by the Church of England, in one of their pious and grave Canons, is most agreeable to Christian Piety and Prudence,
but such an Observation of the Lord's Day, and other Festivals, as is prescribed by the Church of England, in one of their pious and grave Canonas, is most agreeable to Christian Piety and Prudence,
cc-acp d dt n1 pp-f dt ng1 n1, cc j-jn n2, c-acp vbz vvn p-acp dt n1 pp-f np1, p-acp crd pp-f po32 j cc j n2, vbz av-ds j p-acp np1 n1 cc n1,
There are other strange things too, which in the depth of a seeming or mistaken humility have been uttered, especially in some men's ex tempore Confession, without countenance from Scripture rightly interpreted,
There Are other strange things too, which in the depth of a seeming or mistaken humility have been uttered, especially in Some men's ex tempore Confessi, without countenance from Scripture rightly interpreted,
Numerous also are the Instances of this Errour among the Romanists, who out of ignorance or design, unreasonably, oft-times rack and vex men's Consciences.
Numerous also Are the Instances of this Error among the Romanists, who out of ignorance or Design, unreasonably, ofttimes rack and vex men's Consciences.
j av vbr dt n2 pp-f d n1 p-acp dt np1, r-crq av pp-f n1 cc n1, av-j, av n1 cc vvi ng2 n2.
as they would ordinarily be the Causes of false Judgment on the worst side against others, whom we are apt in such Fits to accuse of much more than they are guilty of.
as they would ordinarily be the Causes of false Judgement on the worst side against Others, whom we Are apt in such Fits to accuse of much more than they Are guilty of.
But the most frequent Cause of this Miscarriage is Superstition, i. e. a groundless Timidity, by reason of mistake in the Nature and Degrees of Sin ▪ which is a thing of bad consequence;
But the most frequent Cause of this Miscarriage is Superstition, i. e. a groundless Timidity, by reason of mistake in the Nature and Degrees of since ▪ which is a thing of bad consequence;
we may swallow that which is truly wicked, and greatly mischievous, and be frighted at that which is really so far from being evil, that it may be good and commendable.
we may swallow that which is truly wicked, and greatly mischievous, and be frighted At that which is really so Far from being evil, that it may be good and commendable.
pns12 vmb vvi d r-crq vbz av-j j, cc av-j j, cc vbi vvn p-acp d r-crq vbz av-j av av-j p-acp vbg j-jn, cst pn31 vmb vbi j cc j.
We are to be really troubled, ashamed, disordered and tremble at the mention and remembrance of our sins, according to the various Degrees and Aggravations.
We Are to be really troubled, ashamed, disordered and tremble At the mention and remembrance of our Sins, according to the various Degrees and Aggravations.
pns12 vbr pc-acp vbi av-j vvn, j, j-vvn cc vvi p-acp dt n1 cc n1 pp-f po12 n2, vvg p-acp dt j n2 cc n2.
And do we think at that terrible Day, when Jesus Christ shall appear with all the Ensigns of Justice and Majesty, with Rewards and Punishments in his hands, we shall be looking another way? Shall we then stand unconcern'd,
And do we think At that terrible Day, when jesus christ shall appear with all the Ensigns of justice and Majesty, with Rewards and Punishments in his hands, we shall be looking Another Way? Shall we then stand unconcerned,
cc vdb pns12 vvb p-acp d j n1, c-crq np1 np1 vmb vvi p-acp d dt n2 pp-f n1 cc n1, p-acp n2 cc n2 p-acp po31 n2, pns12 vmb vbi vvg j-jn n1? vmb pns12 av vvb vvn,
And yet all in vain, because it proceeds only from the Terrour of the Sentence and Punishment just ready to be executed, not from the hatred of sin, from the dread of the Judge;
And yet all in vain, Because it proceeds only from the Terror of the Sentence and Punishment just ready to be executed, not from the hatred of since, from the dread of the Judge;
cc av av-d p-acp j, c-acp pn31 vvz av-j p-acp dt n1 pp-f dt n1 cc n1 av j pc-acp vbi vvn, xx p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt n1;
But now in this Day of Grace, our passionate Confession and Cries from a truly penitent (that is changed) Heart to the Judge of all the World, that indeed we have presumptuously,
But now in this Day of Grace, our passionate Confessi and Cries from a truly penitent (that is changed) Heart to the Judge of all the World, that indeed we have presumptuously,
p-acp av p-acp d n1 pp-f n1, po12 j n1 cc vvz p-acp dt av-j j-jn (d vbz vvn) n1 p-acp dt n1 pp-f d dt n1, cst av pns12 vhb av-j,
and ungratefully offended against his holy Laws, and that he would have mercy upon us miserable offenders, shall through Heav'ns Goodness find a gracious Audience and Acceptance.
and ungratefully offended against his holy Laws, and that he would have mercy upon us miserable offenders, shall through Heavens goodness find a gracious Audience and Acceptance.
cc av-j vvn p-acp po31 j n2, cc cst pns31 vmd vhi n1 p-acp pno12 j n2, vmb p-acp ng2 n1 vvi dt j n1 cc n1.
for small sins known, weaken conscience and make way for greater) but more rarely or faintly to mention those sins, which are truly more provoking, is to offend against this Rule.
for small Sins known, weaken conscience and make Way for greater) but more rarely or faintly to mention those Sins, which Are truly more provoking, is to offend against this Rule.
p-acp j n2 vvn, vvi n1 cc vvi n1 p-acp jc) p-acp n1 av-j cc av-j pc-acp vvi d n2, r-crq vbr av-j av-dc j-vvg, vbz pc-acp vvi p-acp d n1.
Thus to confess impertinent and wandering Thoughts in Religious Duties, vain use of God's Name (though these things are by no means to be allowed or neglected) but never to say any thing of Pride, Covetousness, Injustice, Fraud, Hypocrisie, Malice,
Thus to confess impertinent and wandering Thoughts in Religious Duties, vain use of God's Name (though these things Are by no means to be allowed or neglected) but never to say any thing of Pride, Covetousness, Injustice, Fraud, Hypocrisy, Malice,
av pc-acp vvi j cc j-vvg n2 p-acp j n2, j n1 pp-f npg1 n1 (cs d n2 vbr p-acp dx n2 pc-acp vbi vvn cc j-vvn) cc-acp av pc-acp vvi d n1 pp-f n1, n1, n1, n1, n1, n1,
when we freely open and disclose our Souls to God, and earnestly desire witness, and judge God and our Consciences to inform and remember us of our Faults.
when we freely open and disclose our Souls to God, and earnestly desire witness, and judge God and our Consciences to inform and Remember us of our Faults.
c-crq pns12 av-j j cc vvi po12 n2 p-acp np1, cc av-j vvb n1, cc vvi np1 cc po12 n2 pc-acp vvi cc vvi pno12 pp-f po12 n2.
Like that great Example of Penitents, Psalm 51. Against thee only have I sinned and done this evil in thy sight, that thou may'st be justified when thou speakest, and clear when thou judgest.
Like that great Exampl of Penitents, Psalm 51. Against thee only have I sinned and done this evil in thy sighed, that thou Mayest be justified when thou Speakest, and clear when thou Judges.
j d j n1 pp-f n2-jn, np1 crd p-acp pno21 av-j vhb pns11 vvn cc vdn d n-jn p-acp po21 n1, cst pns21 vm2 vbi vvn c-crq pns21 vv2, cc vvb c-crq pns21 vv2.
after he hath opened and disburthened himself by a sincere and humble Confession to Almighty God? His conscience softly tells him, that he hath not in vain disclosed his heart;
After he hath opened and disburdened himself by a sincere and humble Confessi to Almighty God? His conscience softly tells him, that he hath not in vain disclosed his heart;
c-acp pns31 vhz vvn cc vvd px31 p-acp dt j cc j n1 p-acp j-jn np1? po31 n1 av-j vvz pno31, cst pns31 vhz xx p-acp j vvn po31 n1;
If in our Confession we are conscious to our selves, of no Hypocrisie or Formality, it creates an humble confidence in God, with a free resignation and submission of our selves to him, notwithstanding our former sins, and contracted guilt. Nor is this confidence vain.
If in our Confessi we Are conscious to our selves, of no Hypocrisy or Formality, it creates an humble confidence in God, with a free resignation and submission of our selves to him, notwithstanding our former Sins, and contracted guilt. Nor is this confidence vain.
cs p-acp po12 n1 pns12 vbr j p-acp po12 n2, pp-f dx n1 cc n1, pn31 vvz dt j n1 p-acp np1, p-acp dt j n1 cc n1 pp-f po12 n2 p-acp pno31, c-acp po12 j n2, cc j-vvn n1. ccx vbz d n1 j.
For so far as our confession is a sign and exercise of real Goodness and Piety in us, it doth render us more capable of his Favour, and truly acceptable to him.
For so Far as our Confessi is a Signen and exercise of real goodness and Piety in us, it does render us more capable of his Favour, and truly acceptable to him.
p-acp av av-j c-acp po12 n1 vbz dt n1 cc n1 pp-f j n1 cc n1 p-acp pno12, pn31 vdz vvi pno12 dc j pp-f po31 n1, cc av-j j p-acp pno31.
but old ones, and the same very often, especially if more heinous, nor even to forget them to our lives end) so it discovers to us many before unknown.
but old ones, and the same very often, especially if more heinous, nor even to forget them to our lives end) so it discovers to us many before unknown.
cc-acp j pi2, cc dt d av av, av-j cs av-dc j, ccx av pc-acp vvi pno32 p-acp po12 n2 vvb) av pn31 vvz p-acp pno12 d p-acp j.
and that will hardly be done without some further knowledge and discovery of our faults, and (which is of great use) of their temptations and occasions.
and that will hardly be done without Some further knowledge and discovery of our Faults, and (which is of great use) of their temptations and occasions.
cc cst vmb av vbi vdn p-acp d jc n1 cc n1 pp-f po12 n2, cc (r-crq vbz pp-f j n1) pp-f po32 n2 cc n2.
And even in the times themselves of our devout Confession, usually the temper of our minds is such, that some sins then may first appear, which before we had never observed or suspected.
And even in the times themselves of our devout Confessi, usually the temper of our minds is such, that Some Sins then may First appear, which before we had never observed or suspected.
cc av p-acp dt n2 px32 pp-f po12 j n1, av-j dt n1 pp-f po12 n2 vbz d, cst d n2 av vmb ord vvi, r-crq c-acp pns12 vhd av-x vvn cc vvn.
This is one principal Branch of that most excellent Grace humility, which containeth many other. The great Errour of the World is on that hand, to be arrogant and presumptuous.
This is one principal Branch of that most excellent Grace humility, which Containeth many other. The great Error of the World is on that hand, to be arrogant and presumptuous.
d vbz pi n-jn n1 pp-f d av-ds j n1 n1, r-crq vvz d n-jn. dt j n1 pp-f dt n1 vbz p-acp d n1, pc-acp vbi j cc j.
The Pharisees Prayer was so far from any confession, that it was all boasting God, I thank thee that I am not as other men, &c. The Publicans contrary, was all Confession, Shame, Sorrow, begging for Mercy.
The Pharisees Prayer was so Far from any Confessi, that it was all boasting God, I thank thee that I am not as other men, etc. The Publicans contrary, was all Confessi, Shame, Sorrow, begging for Mercy.
dt np2 n1 vbds av av-j p-acp d n1, cst pn31 vbds d j-vvg np1, pns11 vvb pno21 cst pns11 vbm xx c-acp j-jn n2, av dt ng1 j-jn, vbds d n1, n1, np1-n, vvg p-acp n1.
It could not but increase his presumptuous Opinion of himself, to reckon up, and that before God himself, all his Religious Qualities and Actions without taking notice of but one small fault,
It could not but increase his presumptuous Opinion of himself, to reckon up, and that before God himself, all his Religious Qualities and Actions without taking notice of but one small fault,
pn31 vmd xx cc-acp vvi po31 j n1 pp-f px31, pc-acp vvi a-acp, cc cst p-acp np1 px31, d po31 j n2 cc n2 p-acp vvg n1 pp-f p-acp crd j n1,
On the contrary, as the Publican's Behaviour, Posture and Prayer proceeded, no doubt, from a due Sense of his sin and guilt, and consequent humility:
On the contrary, as the Publican's Behaviour, Posture and Prayer proceeded, no doubt, from a due Sense of his since and guilt, and consequent humility:
p-acp dt n-jn, c-acp dt ng1 n1, n1 cc n1 vvd, dx n1, p-acp dt j-jn n1 pp-f po31 n1 cc n1, cc j n1:
Most men esteem and despise others comparatively, or as thy judge them superior or inferior to themselves in worthy, and deserving Qualities and Performances.
Most men esteem and despise Others comparatively, or as thy judge them superior or inferior to themselves in worthy, and deserving Qualities and Performances.
ds n2 vvb cc vvi n2-jn av-j, cc p-acp po21 n1 dt j-jn cc j-jn pc-acp px32 p-acp j, cc j-vvg n2 cc n2.
Nay, that he hath continued to us Life, Health, Strength, Plenty, Power, and the like Favours, which we ungratefull Wretches have dishonoured him with.
Nay, that he hath continued to us Life, Health, Strength, Plenty, Power, and the like Favours, which we ungrateful Wretches have dishonoured him with.
But that which may justly increase our wonder is, that after all this upon our humble confession and actual Change of our Behaviour towards him, he is ready to forgive our greatest Crimes,
But that which may justly increase our wonder is, that After all this upon our humble Confessi and actual Change of our Behaviour towards him, he is ready to forgive our greatest Crimes,
Finally, there is something yet more which exceeds wonder, and that is, that God should be pleased so kindly to accept our late Repentance and Obedience,
Finally, there is something yet more which exceeds wonder, and that is, that God should be pleased so kindly to accept our late Repentance and obedience,
av-j, pc-acp vbz pi av av-dc r-crq vvz n1, cc d vbz, cst np1 vmd vbi vvn av av-j pc-acp vvi po12 j n1 cc n1,
cannot but deeply affect us with Gratitude and Love, to the Authour of such unparallell'd Goodness and Love, expressing it self by all ways possible, our Words, Services, whole Lives.
cannot but deeply affect us with Gratitude and Love, to the Author of such unparalleled goodness and Love, expressing it self by all ways possible, our Words, Services, Whole Lives.
vmbx cc-acp av-jn vvb pno12 p-acp n1 cc n1, p-acp dt n1 pp-f d j n1 cc n1, vvg pn31 n1 p-acp d n2 j, po12 n2, n2, j-jn n2.
the just Honour we owe to God and his Laws, the Edification and Pleasure of others, our own spiritual Comfort and great Benefit, one would think they should be sufficient to reasonable Men, guided in their opinion and actions by good understanding,
the just Honour we owe to God and his Laws, the Edification and Pleasure of Others, our own spiritual Comfort and great Benefit, one would think they should be sufficient to reasonable Men, guided in their opinion and actions by good understanding,
dt j n1 pns12 vvb p-acp np1 cc po31 n2, dt n1 cc n1 pp-f n2-jn, po12 d j n1 cc j n1, pi vmd vvi pns32 vmd vbi j p-acp j n2, vvn p-acp po32 n1 cc n2 p-acp j n1,
nor doth he when his carriage comes to be canvassed, alledge Pretences, make frivolous Apologies, shift and turn himself any way to excuse and defend himself,
nor does he when his carriage comes to be canvased, allege Pretences, make frivolous Apologies, shift and turn himself any Way to excuse and defend himself,
ccx vdz pns31 c-crq po31 n1 vvz pc-acp vbi vvn, vvb n2, vvb j n2, n1 cc vvi px31 d n1 pc-acp vvi cc vvi px31,
I have indeed transgressed thy Commandments, I have done foolishly, I have been wicked, ungratefull, wilfully ignorant, or careless, or presumptuous; I confess it;
I have indeed transgressed thy commandments, I have done foolishly, I have been wicked, ungrateful, wilfully ignorant, or careless, or presumptuous; I confess it;
pns11 vhb av vvn po21 n2, pns11 vhb vdn av-j, pns11 vhb vbn j, j, av-j j, cc j, cc j; pns11 vvb pn31;
what shall I say unto thee, O thou great Maker, and Preserver, and Benefactor of Men? I am obnoxious to thy greatest Severity and Justice, I deserve to be punished as thy unerring Wisdom thinketh most fit, I submit my self to thy Sentence,
what shall I say unto thee, Oh thou great Maker, and Preserver, and Benefactor of Men? I am obnoxious to thy greatest Severity and justice, I deserve to be punished as thy unerring Wisdom Thinketh most fit, I submit my self to thy Sentence,
But I hope that Justice may be mixed and allayed with Mercy, and that that Goodness which hath some way thus far led me to true Repentance, will go on so far to compleat it in me,
But I hope that justice may be mixed and allayed with Mercy, and that that goodness which hath Some Way thus Far led me to true Repentance, will go on so Far to complete it in me,
p-acp pns11 vvb d n1 vmb vbi vvn cc vvn p-acp n1, cc cst d n1 r-crq vhz d n1 av av-j vvn pno11 p-acp j n1, vmb vvi p-acp av av-j p-acp j pn31 p-acp pno11,
Nor is this Confession forced from this confessing Penitent, nor wrung out of him, nor thrust upon him by his persecuting conscience, which he flies as much as he can,
Nor is this Confessi forced from this confessing Penitent, nor wrung out of him, nor thrust upon him by his persecuting conscience, which he flies as much as he can,
ccx vbz d n1 vvn p-acp d vvg n-jn, ccx vvd av pp-f pno31, ccx vvi p-acp pno31 p-acp po31 vvg n1, r-crq pns31 vvz c-acp d c-acp pns31 vmb,
he himself discloseth and openeth all his Heart, and whatever he knows by himself, and earnestly desires both witness and judge too, to produce all his faults,
he himself discloseth and Openeth all his Heart, and whatever he knows by himself, and earnestly Desires both witness and judge too, to produce all his Faults,
pns31 px31 vvz cc vvz d po31 n1, cc r-crq pns31 vvz p-acp px31, cc av-j vvz d n1 cc vvi av, pc-acp vvi d po31 n2,
He prudently hath his Eye there where there is the greatest danger, and his greatest, most delightfull and most frequent Sins he will bring to the light,
He prudently hath his Eye there where there is the greatest danger, and his greatest, most delightful and most frequent Sins he will bring to the Light,
Nevertheless he doth not refuse if there be just occasion (as in publick Devotion) to let all the World know, both by his words and carriage, what he thinks of himself, generously to justifie God and his most righteous Laws and Dispensations;
Nevertheless he does not refuse if there be just occasion (as in public Devotion) to let all the World know, both by his words and carriage, what he thinks of himself, generously to justify God and his most righteous Laws and Dispensations;
av pns31 vdz xx vvi cs pc-acp vbi j n1 (c-acp p-acp j n1) pc-acp vvi d dt n1 vvb, av-d p-acp po31 n2 cc n1, r-crq pns31 vvz pp-f px31, av-j pc-acp vvi np1 cc po31 av-ds j n2 cc n2;
He makes use of God upon all occasions, and in all concerns, as his refuge, his shelter, his support, his supply, his patron, protectour, benefactour; nay, his Father;
He makes use of God upon all occasions, and in all concerns, as his refuge, his shelter, his support, his supply, his patron, protector, benefactor; nay, his Father;
pns31 vvz n1 pp-f np1 p-acp d n2, cc p-acp d vvz, c-acp po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, n1, n1; uh-x, po31 n1;
SERMON IV. PSALM XIV. 1. The Fool hath said in his heart there is no God: They are corrupt, &c. AN Argument of late especially, often treated of, and perhaps in this great Audience, and truly for great reason.
SERMON IV. PSALM XIV. 1. The Fool hath said in his heart there is no God: They Are corrupt, etc. an Argument of late especially, often treated of, and perhaps in this great Audience, and truly for great reason.
n1 np1 np1 np1. crd dt n1 vhz vvn p-acp po31 n1 a-acp vbz dx n1: pns32 vbr j, av dt n1 pp-f j av-j, av vvn pp-f, cc av p-acp d j n1, cc av-j p-acp j n1.
Good men would rejoyce to see the time (and it may come) when it shall be as ridiculous to doubt of the Being, Attributes and Providence of the true God,
Good men would rejoice to see the time (and it may come) when it shall be as ridiculous to doubt of thee Being, Attributes and Providence of the true God,
that had it not been for Abigail, by sparing a little he had lost all, 1 Sam. 25. 25. And the Syriack Version here renders the Hebrew word, NONLATINALPHABET by NONLATINALPHABET i. e. an unjust, wicked and perverse Man.
that had it not been for Abigail, by sparing a little he had lost all, 1 Sam. 25. 25. And the Syriac Version Here renders the Hebrew word, by i. e. an unjust, wicked and perverse Man.
cst vhd pn31 xx vbn p-acp np1, p-acp vvg dt j pns31 vhd vvn d, crd np1 crd crd cc dt np1 np1 av vvz dt njp n1, p-acp pns11. sy. dt j, j cc j n1
and consequently the true and necessary Perfections and Attributes of his Nature, his Omnipresence, Omniscience, Omnipotence, his Universal Goodness (whereby he governs and directs the whole Universe at once) to the best Ends, his Sanctity, Justice, and the like.
and consequently the true and necessary Perfections and Attributes of his Nature, his Omnipresence, Omniscience, Omnipotence, his Universal goodness (whereby he governs and directs the Whole Universe At once) to the best Ends, his Sanctity, justice, and the like.
cc av-j dt j cc j n2 cc n2 pp-f po31 n1, po31 n1, n1, n1, po31 j-u n1 (c-crq pns31 vvz cc vvz dt j-jn n1 p-acp a-acp) p-acp dt js n2, po31 n1, n1, cc dt j.
And further consequent to this, they deny all distinction between Moral good and evil, right and wrong, vertue and vice, other than the present gratification,
And further consequent to this, they deny all distinction between Moral good and evil, right and wrong, virtue and vice, other than the present gratification,
cc av-jc j p-acp d, pns32 vvb d n1 p-acp j j cc j-jn, j-jn cc n-jn, n1 cc n1, j-jn cs dt j n1,
and fulfilling their own lusts of haughtiness, pride, violence, covetousness, voluptuousness, &c. which sort of Men the Psalmist here more particularly means by the Fool. Nay, finally;
and fulfilling their own Lustiest of haughtiness, pride, violence, covetousness, voluptuousness, etc. which sort of Men the Psalmist Here more particularly means by the Fool. Nay, finally;
cc vvg po32 d n2 pp-f n1, n1, n1, n1, n1, av r-crq n1 pp-f n2 dt n1 av av-dc av-j vvz p-acp dt n1 uh-x, av-j;
hence it must necessarily follow that they were, NONLATINALPHABET as the Jews speak, i. e. they denied their Religion, despised even the Authority and Laws of Moses, and were Judaical Infidels,
hence it must necessarily follow that they were, as the jews speak, i. e. they denied their Religion, despised even the authority and Laws of Moses, and were Judaical Infidels,
av pn31 vmb av-j vvi cst pns32 vbdr, p-acp dt np2 vvb, sy. sy. pns32 vvd po32 n1, vvd av dt n1 cc n2 pp-f np1, cc vbdr jp n2,
and therefore the Chaldee Paraphrase seems not to have done amiss, when it paraphraseth NONLATINALPHABET the fool hath said in his heart that God hath no Dominion or Government in the Earth.
and Therefore the Chaldee paraphrase seems not to have done amiss, when it Paraphraseth the fool hath said in his heart that God hath no Dominion or Government in the Earth.
cc av dt np1 n1 vvz xx pc-acp vhi vdn av, c-crq pn31 vvz dt n1 vhz vvn p-acp po31 n1 cst np1 vhz dx n1 cc n1 p-acp dt n1.
4. The words, they are corrupt, they have done abominable works, &c. may be looked upon with the coherence, either of a cause or an effect of the preceding Proposition.
4. The words, they Are corrupt, they have done abominable works, etc. may be looked upon with the coherence, either of a cause or an Effect of the preceding Proposition.
or infidelity is the quality of vicious Fools. The fool, &c. 2. That the denying of those great Truths, and such like, is the cause of corrupt manners;
or infidelity is the quality of vicious Fools. The fool, etc. 2. That the denying of those great Truths, and such like, is the cause of corrupt manners;
cc n1 vbz dt n1 pp-f j n2. dt n1, av crd cst dt vvg pp-f d j n2, cc d av-j, vbz dt n1 pp-f j n2;
Among many heads of Discourse, which have and may be handled, in this great and most important Argument, I shall choose but these Two. 1st. To observe some of the most frequent causes of this Disease.
Among many Heads of Discourse, which have and may be handled, in this great and most important Argument, I shall choose but these Two. 1st. To observe Some of the most frequent Causes of this Disease.
p-acp d n2 pp-f n1, r-crq vhb cc vmb vbi vvn, p-acp d j cc av-ds j n1, pns11 vmb vvi p-acp d np1 ord. pc-acp vvi d pp-f dt av-ds j n2 pp-f d n1.
And we affirm still, that one of the leading and first Causes of infidelity is great ignorance of the Nature of all Beings, short of infinite Perfection,
And we affirm still, that one of the leading and First Causes of infidelity is great ignorance of the Nature of all Beings, short of infinite Perfection,
cc pns12 vvb av, cst pi pp-f dt n-vvg cc ord n2 pp-f n1 vbz j n1 pp-f dt n1 pp-f d n2, j pp-f j n1,
And then when there is such a Being, it is to have lost the faculty of reasoning, seriously to deny those Attributes of his Nature before mentioned, and his Universal Providence.
And then when there is such a Being, it is to have lost the faculty of reasoning, seriously to deny those Attributes of his Nature before mentioned, and his Universal Providence.
cc av c-crq pc-acp vbz d dt vbg, pn31 vbz pc-acp vhi vvn dt n1 pp-f vvg, av-j pc-acp vvi d n2 pp-f po31 n1 a-acp vvn, cc po31 j-u n1.
It must be from a gross ignorance more particularly, for any man to doubt his Universal Goodness, whereby he disposeth and ordereth all things for the best State of the Universe of Beings, in all its duration taken together, and consequently his Justice;
It must be from a gross ignorance more particularly, for any man to doubt his Universal goodness, whereby he Disposeth and Ordereth all things for the best State of the Universe of Beings, in all its duration taken together, and consequently his justice;
pn31 vmb vbi p-acp dt j n1 av-dc av-j, c-acp d n1 pc-acp vvi po31 j-u n1, c-crq pns31 vvz cc vvz d n2 p-acp dt js n1 pp-f dt n1 pp-f n2, p-acp d po31 n1 vvn av, cc av-j po31 n1;
so that it shall be better with the Good and Righteous, than with the Evil and Wicked, all Conditions or their whole Duration considered and comprehended.
so that it shall be better with the Good and Righteous, than with the Evil and Wicked, all Conditions or their Whole Duration considered and comprehended.
av cst pn31 vmb vbi jc p-acp dt j cc j, cs p-acp dt j-jn cc j, d n2 cc po32 j-jn n1 vvn cc vvn.
'Tis (I say it again) from a contemptible ignorance of the Nature of Body and Spirit, the Nature of God, the true Ends of all Being, Life and Action, that these grand and fundamental Verities are seriously,
It's (I say it again) from a contemptible ignorance of the Nature of Body and Spirit, the Nature of God, the true Ends of all Being, Life and Actium, that these grand and fundamental Verities Are seriously,
pn31|vbz (pns11 vvb pn31 av) p-acp dt j n1 pp-f dt n1 pp-f n1 cc n1, dt n1 pp-f np1, dt j n2 pp-f d vbg, n1 cc n1, cst d j cc j n2 vbr av-j,
Let us see if they be in earnest, whether they be not extremely ignorant, and (if we may have the leave or pardon of this Royal Audience, to provoke them with a great,
Let us see if they be in earnest, whither they be not extremely ignorant, and (if we may have the leave or pardon of this Royal Audience, to provoke them with a great,
vvb pno12 vvi cs pns32 vbb p-acp n1, cs pns32 vbb xx av-jn j, cc (cs pns12 vmb vhi dt n1 cc n1 pp-f d j n1, pc-acp vvi pno32 p-acp dt j,
This miserable Infirmity of humane Nature, confines the noble Soul of Man, to the most ignoble and dead part of the Universe, deprives it of its greatest pleasure and perfection,
This miserable Infirmity of humane Nature, confines the noble Soul of Man, to the most ignoble and dead part of the Universe, deprives it of its greatest pleasure and perfection,
d j n1 pp-f j n1, vvz dt j n1 pp-f n1, p-acp dt av-ds j cc j n1 pp-f dt n1, vvz pn31 pp-f po31 js n1 cc n1,
And some there are running so far to the extreme of this side, as to give little, either encouragement or opportunity to any other knowledge or employment of the mind of man, besides Mechanicks Trade and civil Justice,
And Some there Are running so Far to the extreme of this side, as to give little, either encouragement or opportunity to any other knowledge or employment of the mind of man, beside Mechanics Trade and civil justice,
cc d a-acp vbr vvg av av-j p-acp dt j-jn pp-f d n1, c-acp pc-acp vvi j, d n1 cc n1 p-acp d j-jn n1 cc n1 pp-f dt n1 pp-f n1, p-acp n2 n1 cc j n1,
and used by us for spiritual and eternal good things, it is scarce worth our coming into Being at all, much less undergoing the manifold uneasinesses, incommodities, cares and calamities of it.
and used by us for spiritual and Eternal good things, it is scarce worth our coming into Being At all, much less undergoing the manifold Uneasinesses, incommodities, Cares and calamities of it.
cc vvd p-acp pno12 p-acp j cc j j n2, pn31 vbz av-j n1 po12 n-vvg p-acp vbg p-acp d, d dc j-vvg dt j n2, n2, n2 cc n2 pp-f pn31.
for some small time prevailing, seems to be profound ignorance and oblivion of intellectual and heavenly things, the increase of Atheism, irreligion and prophaneness, Immorality in heart and life, any further than it is inconsistent with secular interest,
for Some small time prevailing, seems to be profound ignorance and oblivion of intellectual and heavenly things, the increase of Atheism, irreligion and profaneness, Immorality in heart and life, any further than it is inconsistent with secular Interest,
c-acp d j n1 vvg, vvz pc-acp vbi j n1 cc n1 pp-f j cc j n2, dt n1 pp-f n1, n1 cc n1, n1 p-acp n1 cc n1, d jc cs pn31 vbz j p-acp j n1,
and other proper and convenient Circumstances, to preserve and improve the knowledge and esteem of spiritual and heavenly things amongst Men, otherwise truly in great danger to be lost:
and other proper and convenient circumstances, to preserve and improve the knowledge and esteem of spiritual and heavenly things among Men, otherwise truly in great danger to be lost:
cc j-jn j cc j n2, pc-acp vvi cc vvi dt n1 cc n1 pp-f j cc j n2 p-acp n2, av av-j p-acp j n1 pc-acp vbi vvn:
And without which we should live like the Fish and Mole, as ignorant of the nature and privileges and felicity of the superiour World, infinitely the vastest and noblest part of the Universe, as they are of ours.
And without which we should live like the Fish and Mole, as ignorant of the nature and privileges and felicity of the superior World, infinitely the vastest and Noblest part of the Universe, as they Are of ours.
cc p-acp r-crq pns12 vmd vvi av-j dt n1 cc n1, c-acp j pp-f dt n1 cc n2 cc n1 pp-f dt j-jn n1, av-j dt js cc js n1 pp-f dt n1, c-acp pns32 vbr pp-f png12.
And here these Persons who will suffer themselves to be thus abused by their lusts, ought timely to be aware in what great danger they are, not only to deny the Lord that bought them,
And Here these Persons who will suffer themselves to be thus abused by their Lustiest, ought timely to be aware in what great danger they Are, not only to deny the Lord that bought them,
cc av d n2 r-crq vmb vvi px32 pc-acp vbi av vvn p-acp po32 n2, vmd av-j pc-acp vbi j p-acp r-crq j n1 pns32 vbr, xx av-j pc-acp vvi dt n1 cst vvd pno32,
yet they'll aspire to the Prerogative of God their Creator, to whom by reason of his essential Sanctity, immutable Justice, all comprehending Wisdom and Almighty Power, it only belongs to know no other Laws,
yet They'll aspire to the Prerogative of God their Creator, to whom by reason of his essential Sanctity, immutable justice, all comprehending Wisdom and Almighty Power, it only belongs to know no other Laws,
It is plain, if we entertain and settle in our minds the great practical Truths of revealed and natural Religion, they will oblige us to make use of some prudence and attention;
It is plain, if we entertain and settle in our minds the great practical Truths of revealed and natural Religion, they will oblige us to make use of Some prudence and attention;
pn31 vbz j, cs pns12 vvb cc vvi p-acp po12 n2 dt j j n2 pp-f vvn cc j n1, pns32 vmb vvi pno12 pc-acp vvi n1 pp-f d n1 cc n1;
So it hath been said of the Ancient Epicureans, that their Exclusion of their Deities from humane Affairs, was recommended by them as a comfortable dogm, freeing Men from all fear and solicitude, to please or displease them.
So it hath been said of the Ancient Epicureans, that their Exclusion of their Deities from humane Affairs, was recommended by them as a comfortable Dogma, freeing Men from all Fear and solicitude, to please or displease them.
av pn31 vhz vbn vvn pp-f dt j njp2, cst po32 n1 pp-f po32 n2 p-acp j n2, vbds vvn p-acp pno32 p-acp dt j n1, vvg n2 p-acp d n1 cc n1, pc-acp vvi cc vvi pno32.
6ly, Sometimes in some men infidelity hath proceeded from a sowerness of mind, great displeasure conceived and fermented into an impatience against God and his Providence:
6ly, Sometime in Some men infidelity hath proceeded from a sourness of mind, great displeasure conceived and fermented into an impatience against God and his Providence:
av-j, av p-acp d n2 n1 vhz vvn p-acp dt n1 pp-f n1, j n1 vvn cc vvn p-acp dt n1 p-acp np1 cc po31 n1:
7ly, In others again an affectation of singularity and despising what is common, an humour of contradicting of what is ordinarily believed disposeth to infidelity.
7ly, In Others again an affectation of singularity and despising what is Common, an humour of contradicting of what is ordinarily believed Disposeth to infidelity.
If we consider both these abstractedly, it is far safer to follow common received opinions of many Countries and Ages, especially if believed of great importance,
If we Consider both these abstractedly, it is Far safer to follow Common received opinions of many Countries and Ages, especially if believed of great importance,
cs pns12 vvb d d av-vvn, pn31 vbz av-j jc pc-acp vvi j vvn n2 pp-f d n2 cc n2, av-j cs vvn pp-f j n1,
And I believe it is the experience of those who impartially examine things, that generally the common and well near universally received opinion of all places,
And I believe it is the experience of those who impartially examine things, that generally the Common and well near universally received opinion of all places,
cc pns11 vvb pn31 vbz dt n1 pp-f d r-crq av-j vvb n2, cst av-j dt j cc av av-j av-j vvn n1 pp-f d n2,
And it is one of the best Employments of men of great Wit, and more than ordinary sagacity and capacity, to conceive and deliver them more clearly and distinctly,
And it is one of the best Employments of men of great Wit, and more than ordinary sagacity and capacity, to conceive and deliver them more clearly and distinctly,
cc pn31 vbz crd pp-f dt js n2 pp-f n2 pp-f j n1, cc av-dc cs j n1 cc n1, pc-acp vvi cc vvi pno32 av-dc av-j cc av-j,
and to pare off and separate some absurdities and falshoods, which may in some tract of time, by passing through many unskilfull hands, have been fastned to them.
and to pare off and separate Some absurdities and falsehoods, which may in Some tract of time, by passing through many unskilful hands, have been fastened to them.
cc pc-acp vvi a-acp cc vvi d n2 cc n2, r-crq vmb p-acp d n1 pp-f n1, p-acp vvg p-acp d j n2, vhb vbn vvn p-acp pno32.
especially, if attended with any thing of Dignity, Reputation and Revenue hath been the Cause, I doubt, in many ill-tempered and ill-living Men of this Infidelity.
especially, if attended with any thing of Dignity, Reputation and Revenue hath been the Cause, I doubt, in many ill-tempered and ill-living Men of this Infidelity.
av-j, cs vvn p-acp d n1 pp-f n1, n1 cc n1 vhz vbn dt n1, pns11 vvb, p-acp d j cc j n2 pp-f d n1.
Some of these at first out of this ill-humour and quality feign to themselves, and then industriously bring themselves to believe it, that the things are frivolous or false,
some of these At First out of this ill-humour and quality feign to themselves, and then industriously bring themselves to believe it, that the things Are frivolous or false,
d pp-f d p-acp ord av pp-f d n1 cc n1 vvb p-acp px32, cc av av-j vvi px32 pc-acp vvi pn31, cst dt n2 vbr j cc j,
because they spoil the Reputation of their manner of life, and are inconsistent with that licentiousness and liberty which they profess, practise and delight in.
Because they spoil the Reputation of their manner of life, and Are inconsistent with that licentiousness and liberty which they profess, practice and delight in.
c-acp pns32 vvb dt n1 pp-f po32 n1 pp-f n1, cc vbr j p-acp d n1 cc n1 r-crq pns32 vvb, n1 cc vvi p-acp.
and sometimes they who have most complained of Scepticism and Infidelity, Unbelief and Disbelief (which are different things) have contributed much to it themselves.
and sometime they who have most complained of Scepticism and Infidelity, Unbelief and Disbelief (which Are different things) have contributed much to it themselves.
cc av pns32 r-crq vhb ds vvn pp-f n1 cc n1, n1 cc n1 (r-crq vbr j n2) vhb vvn av-d p-acp pn31 px32.
nay, sometimes not only justly suspicious, but manifestly false, and then the imposing them under what Penalties men have in their own Power, the least of which is commonly the Censures and Reproaches of Enemies or Indifferents in Religion, Hereticks, Atheists, Infidels:
nay, sometime not only justly suspicious, but manifestly false, and then the imposing them under what Penalties men have in their own Power, the least of which is commonly the Censures and Reproaches of Enemies or Indifferents in Religion, Heretics, Atheists, Infidels:
uh-x, av xx av-j av-j j, cc-acp av-j j, cc av dt vvg pno32 p-acp r-crq n2 n2 vhb p-acp po32 d n1, dt ds pp-f r-crq vbz av-j dt n2 cc n2 pp-f n2 cc n2 p-acp n1, n2, n2, n2:
I say, these have begotten and extremely nourished Scepticism and Infidelity, especially in this knowing and inquisitive Age, bold when they dare, lurking and doing more mischief oft-times when they dare not shew themselves,
I say, these have begotten and extremely nourished Scepticism and Infidelity, especially in this knowing and inquisitive Age, bold when they Dare, lurking and doing more mischief ofttimes when they Dare not show themselves,
pns11 vvb, d vhb vvn cc av-jn vvn n1 cc n1, av-j p-acp d vvg cc j n1, j c-crq pns32 vvb, vvg cc vdg av-dc n1 av c-crq pns32 vvb xx vvi px32,
This is the infirmity of those well-meaning Men, who will have every thing believed and imposed too, which seems to them to make for the honour and reputation of their Religion, not minding what should be in the first place known,
This is the infirmity of those well-meaning Men, who will have every thing believed and imposed too, which seems to them to make for the honour and reputation of their Religion, not minding what should be in the First place known,
d vbz dt n1 pp-f d j n2, r-crq vmb vhi d n1 vvn cc vvn av, r-crq vvz p-acp pno32 pc-acp vvi p-acp dt n1 cc n1 pp-f po32 n1, xx vvg r-crq vmd vbi p-acp dt ord n1 vvn,
'Tis also probity of mind they want, who being licentiously given, and no great friends to any Religion or Truth either, which may lay any restraint upon them in their opinions or practices, gladly take any advantages against them.
It's also probity of mind they want, who being licentiously given, and no great Friends to any Religion or Truth either, which may lay any restraint upon them in their opinions or practices, gladly take any advantages against them.
pn31|vbz av n1 pp-f n1 pns32 vvb, r-crq vbg av-j vvn, cc dx j n2 p-acp d n1 cc n1 av-d, r-crq vmb vvi d n1 p-acp pno32 p-acp po32 n2 cc n2, av-j vvb d n2 p-acp pno32.
That men look upon all professing Religion and Conscience to be Ignorant, Superstitious, or Cunning; so that their Example or Reason are of no Authority with them.
That men look upon all professing Religion and Conscience to be Ignorant, Superstitious, or Cunning; so that their Exampl or Reason Are of no authority with them.
d n2 vvb p-acp d vvg n1 cc n1 pc-acp vbi j, j, cc j-jn; av cst po32 n1 cc n1 vbr pp-f dx n1 p-acp pno32.
Wherefore it is to be advised, (and sincerely Religious men, wise and honest, who heartily desire the Advancement of true Religion will so do) that we be first assured of the truth of our belief and opinions in Religion,
Wherefore it is to be advised, (and sincerely Religious men, wise and honest, who heartily desire the Advancement of true Religion will so do) that we be First assured of the truth of our belief and opinions in Religion,
c-crq pn31 vbz pc-acp vbi vvn, (cc av-j j n2, j cc j, r-crq av-j vvb dt n1 pp-f j n1 vmb av vdi) cst pns12 vbb ord vvn pp-f dt n1 pp-f po12 n1 cc n2 p-acp n1,
And when we cannot fairly maintain any thing to be such, tho' it appear never so much for the honour and interest of Religion (as many very false and forged things have) let it rest,
And when we cannot fairly maintain any thing to be such, though it appear never so much for the honour and Interest of Religion (as many very false and forged things have) let it rest,
cc c-crq pns12 vmbx av-j vvi d n1 pc-acp vbi d, cs pn31 vvb av av av-d c-acp dt n1 cc n1 pp-f n1 (c-acp d j j cc j-vvn n2 vhb) vvb pn31 n1,
For it is much more easie for them to know who are such, than to judge themselves of the truth and falshood, Universal conveniencies and inconvenienc•es of things, to know who are the best Guides, than to guide themselves.
For it is much more easy for them to know who Are such, than to judge themselves of the truth and falsehood, Universal Conveniences and inconvenienc•es of things, to know who Are the best Guides, than to guide themselves.
p-acp pn31 vbz d dc j p-acp pno32 pc-acp vvi r-crq vbr d, cs pc-acp vvi px32 pp-f dt n1 cc n1, j-u n2 cc n2 pp-f n2, pc-acp vvi r-crq vbr dt js n2, cs pc-acp vvi px32.
Many also are those, who have made the Holy Scriptures, the most excellent Collection of Writings which were ever extant, to speak such things, which hath caused others not brooking their Interpretations,
Many also Are those, who have made the Holy Scriptures, the most excellent Collection of Writings which were ever extant, to speak such things, which hath caused Others not brooking their Interpretations,
av-d av vbr d, r-crq vhb vvn dt j n2, dt av-ds j n1 pp-f n2-vvg r-crq vbdr av j, pc-acp vvi d n2, r-crq vhz vvn ng2-jn xx vvg po32 n2,
And yet if any pious Man with the sincerest intentions, and endeavours to preserve, and vindicate their due honour by salving difficulties, which seem to check Reason, do advance any thing inconsistent with their settled Opinions and Systems, he is presently irreligious and a severe Atheist, too severe Censures, whatever their mistakes may be.
And yet if any pious Man with the Sincerest intentions, and endeavours to preserve, and vindicate their due honour by salving difficulties, which seem to check Reason, do advance any thing inconsistent with their settled Opinions and Systems, he is presently irreligious and a severe Atheist, too severe Censures, whatever their mistakes may be.
cc av cs d j n1 p-acp dt js n2, cc n2 pc-acp vvi, cc vvi po32 j-jn n1 p-acp vvg n2, r-crq vvb pc-acp vvi n1, vdb vvi d n1 j p-acp po32 j-vvn n2 cc n2, pns31 vbz av-j j cc dt j n1, av j n2, r-crq po32 n2 vmb vbi.
But they are much more numerous still, who have made up such an Hotch-potch in Religion, by their Additions to the Holy Scriptures, from pretended or enthusiastical Revelations, forged or false Miracles, Traditions, Ecclesiastical Authority and Infallibility,
But they Are much more numerous still, who have made up such an Hotchpotch in Religion, by their Additions to the Holy Scriptures, from pretended or enthusiastical Revelations, forged or false Miracles, Traditions, Ecclesiastical authority and Infallibility,
p-acp pns32 vbr av-d av-dc j av, r-crq vhb vvn a-acp d dt j p-acp n1, p-acp po32 n2 p-acp dt j n2, p-acp j-vvn cc j n2, j-vvn cc j n2, n2, j n1 cc n1,
For it seems just to deal so uprightly, and plainly with the World, as not to make use of mere Authority, instead of understanding and reason, where men are truly capable and honest;
For it seems just to deal so uprightly, and plainly with the World, as not to make use of mere authority, instead of understanding and reason, where men Are truly capable and honest;
p-acp pn31 vvz av pc-acp vvi av av-j, cc av-j p-acp dt n1, c-acp xx pc-acp vvi n1 pp-f j n1, av pp-f n1 cc n1, c-crq n2 vbr av-j j cc j;
though, where they are ignorant, but yet conceited, self-willed or dishonest, in things of importance and consequence, Authority must be allowed to interpose for their own,
though, where they Are ignorant, but yet conceited, self-willed or dishonest, in things of importance and consequence, authority must be allowed to interpose for their own,
cs, c-crq pns32 vbr j, cc-acp av vvn, j cc j, p-acp n2 pp-f n1 cc n1, n1 vmb vbi vvn pc-acp vvi p-acp po32 d,
Search the Scriptures, saith our Saviour to the unbelieving Jews (John 5. 39.) to convince them that he was the promised Messias, and the Person to whom all his Characters there did agree.
Search the Scriptures, Says our Saviour to the unbelieving jews (John 5. 39.) to convince them that he was the promised Messias, and the Person to whom all his Characters there did agree.
So may Men here through want of patience, and attention, and apprehension, err and mistake in their Conclusion, concerning the great Truths of Morality and all Religions.
So may Men Here through want of patience, and attention, and apprehension, err and mistake in their Conclusion, Concerning the great Truths of Morality and all Religions.
av vmb n2 av p-acp n1 pp-f n1, cc n1, cc n1, vvb cc vvi p-acp po32 n1, vvg dt j n2 pp-f n1 cc d n2.
And truly then, as well as when it is wrought in the heart by the grace of God, (which is another Cause mentioned in the Scripture) great is its Power,
And truly then, as well as when it is wrought in the heart by the grace of God, (which is Another Cause mentioned in the Scripture) great is its Power,
Such was the effect of it in all the Apostles, and particularly such is the Faith in Jesus Christ, mentioned of Saint Thomas, and Saint Peter, when one cries out, my Lord, and my God, and the other, Lord whither should we go, thou hast the word of Eternal Life.
Such was the Effect of it in all the Apostles, and particularly such is the Faith in jesus christ, mentioned of Saint Thomas, and Saint Peter, when one cries out, my Lord, and my God, and the other, Lord whither should we go, thou hast the word of Eternal Life.
d vbds dt n1 pp-f pn31 p-acp d dt n2, cc av-j d vbz dt n1 p-acp np1 np1, vvn pp-f n1 np1, cc n1 np1, c-crq pi vvz av, po11 n1, cc po11 n1, cc dt n-jn, n1 q-crq vmd pns12 vvi, pns21 vh2 dt n1 pp-f j n1.
For surely, never any honest man doubted whether it was material, more fit and just (of better effect) for a good man who will make good use of his knowledge, to be knowing rather than ignorant,
For surely, never any honest man doubted whither it was material, more fit and just (of better Effect) for a good man who will make good use of his knowledge, to be knowing rather than ignorant,
and brings forth fruit with patience, Luke 8. 15. It was the want of this, which was one of the Causes of the seduction from the Verity of the Gospel, in those who perished, viz. Because they received not the love of the truth, i. e. Not only the Gospel, particularly called the truth,
and brings forth fruit with patience, Lycia 8. 15. It was the want of this, which was one of the Causes of the seduction from the Verity of the Gospel, in those who perished, viz. Because they received not the love of the truth, i. e. Not only the Gospel, particularly called the truth,
cc vvz av n1 p-acp n1, av crd crd pn31 vbds dt n1 pp-f d, r-crq vbds crd pp-f dt n2 pp-f dt n1 p-acp dt n1 pp-f dt n1, p-acp d r-crq vvd, n1 c-acp pns32 vvd xx dt n1 pp-f dt n1, sy. sy. xx av-j dt n1, av-j vvn dt n1,
And 'tis for this reason, together with the incomparable evidence of the truth of Christian Religion, that it is to be believed, that never an honest man of capacity, who hath been rightly instructed in the principal Doctrines of it, hath long held out against it, and finally disbelieved it.
And it's for this reason, together with the incomparable evidence of the truth of Christian Religion, that it is to be believed, that never an honest man of capacity, who hath been rightly instructed in the principal Doctrines of it, hath long held out against it, and finally disbelieved it.
cc pn31|vbz p-acp d n1, av p-acp dt j n1 pp-f dt n1 pp-f njp n1, cst pn31 vbz pc-acp vbi vvn, cst av-x dt j n1 pp-f n1, r-crq vhz vbn av-jn vvn p-acp dt j-jn n2 pp-f pn31, vhz av-j vvn av p-acp pn31, cc av-j j pn31.
or erroneous in those greatest Verities (so perhaps may God permit.) It procures God's especial care, to enlighten and encline such to the reception of truth.
or erroneous in those greatest Verities (so perhaps may God permit.) It procures God's especial care, to enlighten and incline such to the reception of truth.
cc j p-acp d js n2 (av av vmb np1 vvi.) pn31 vvz npg1 j n1, pc-acp vvi cc vvi d p-acp dt n1 pp-f n1.
that is but a just and true esteem and value for our selves, and therefore particularly to be carefull, we entertain not too great a Conceit of our own ability and sufficiency above other mens, to find out the falsity or weakness,
that is but a just and true esteem and valve for our selves, and Therefore particularly to be careful, we entertain not too great a Conceit of our own ability and sufficiency above other men's, to find out the falsity or weakness,
d vbz p-acp dt j cc j n1 cc vvi p-acp po12 n2, cc av av-j pc-acp vbi j, pns12 vvb xx av j dt n1 pp-f po12 d n1 cc n1 p-acp j-jn ng2, pc-acp vvi av dt n1 cc n1,
and therefore reserve the alteration of our belief to further consideration: Those who are strongly conceited of their knowledge and sufficiency in judgment above other men,
and Therefore reserve the alteration of our belief to further consideration: Those who Are strongly conceited of their knowledge and sufficiency in judgement above other men,
cc av vvb dt n1 pp-f po12 n1 p-acp jc n1: d r-crq vbr av-j vvn pp-f po32 n1 cc n1 p-acp n1 p-acp j-jn n2,
Yet I deny not, but a man may have sometime a reason sufficient at first to suspect, to doubt, to say, that the new Opinion looks with a good countenance,
Yet I deny not, but a man may have sometime a reason sufficient At First to suspect, to doubt, to say, that the new Opinion looks with a good countenance,
av pns11 vvb xx, cc-acp dt n1 vmb vhi av dt n1 j p-acp ord pc-acp vvi, pc-acp vvi, pc-acp vvi, cst dt j n1 vvz p-acp dt j n1,
and maintained by mere interest, cunning and force, or of one, or some few Ages; I say, we must not call these universal, or more general than indeed they are.
and maintained by mere Interest, cunning and force, or of one, or Some few Ages; I say, we must not call these universal, or more general than indeed they Are.
cc vvd p-acp j n1, j-jn cc n1, cc pp-f crd, cc d d n2; pns11 vvb, pns12 vmb xx vvi d j, cc av-dc j cs av pns32 vbr.
and the best even of their own Church, which neither believed nor practised such things. This remedy is proper against blameable singularity, whether out of ignorance or affectation.
and the best even of their own Church, which neither believed nor practised such things. This remedy is proper against blameable singularity, whither out of ignorance or affectation.
cc dt js av pp-f po32 d n1, r-crq av-dx vvd ccx vvd d n2. d n1 vbz j p-acp j-u n1, cs av pp-f n1 cc n1.
We must therefore turn out, and send away all unreasonable Inclinations, Humours, Appetites and Passions, which may have any influence upon our understanding,
We must Therefore turn out, and send away all unreasonable Inclinations, Humours, Appetites and Passion, which may have any influence upon our understanding,
pns12 vmb av vvi av, cc vvi av d j n2, n2, n2 cc n2, r-crq vmb vhi d n1 p-acp po12 n1,
For in pursuance and application of this general Direction, we shall free our minds from the love of any lusts, from the extravagant and most unreasonable desire of liberty, uncontroulableness and independency, from pride, vain self-conceit,
For in pursuance and application of this general Direction, we shall free our minds from the love of any Lustiest, from the extravagant and most unreasonable desire of liberty, uncontrollableness and independency, from pride, vain self-conceit,
p-acp p-acp n1 cc n1 pp-f d j n1, pns12 vmb vvi po12 n2 p-acp dt n1 pp-f d n2, p-acp dt j cc av-ds j n1 pp-f n1, n1 cc n1, p-acp n1, j n1,
and affectation of singularity, from the humour of setting our selves in good earnest to oppose and contradict, from wrath and impatience against God Almighty and his Providence:
and affectation of singularity, from the humour of setting our selves in good earnest to oppose and contradict, from wrath and impatience against God Almighty and his Providence:
cc n1 pp-f n1, p-acp dt n1 pp-f vvg po12 n2 p-acp j n1 pc-acp vvi cc vvi, p-acp n1 cc n1 p-acp np1 j-jn cc po31 n1:
and finally, from Scepticism it self (or as I now take the word) from timidity, inconstancy, instability of judgment and assent, in which there seems some passion and inclinations without reason,
and finally, from Scepticism it self (or as I now take the word) from timidity, inconstancy, instability of judgement and assent, in which there seems Some passion and inclinations without reason,
cc av-j, p-acp n1 pn31 n1 (cc c-acp pns11 av vvb dt n1) p-acp n1, n1, n1 pp-f n1 cc n1, p-acp r-crq a-acp vvz d n1 cc n2 p-acp n1,
Till we have thus cleansed our souls, deposed and laid aside all these prejudices, the more ingenious and witty we are, the greater is our danger of error and unbelief;
Till we have thus cleansed our Souls, deposed and laid aside all these prejudices, the more ingenious and witty we Are, the greater is our danger of error and unbelief;
c-acp pns12 vhb av vvn po12 n2, vvn cc vvn av d d n2, dt av-dc j cc j pns12 vbr, dt jc vbz po12 n1 pp-f n1 cc n1;
and the common sort of men who have not so much Wit, Haughtiness, Self-conceit, and Pride, do with much more safety and security, follow the easie and natural Sense of their own minds,
and the Common sort of men who have not so much Wit, Haughtiness, Self-conceit, and Pride, do with much more safety and security, follow the easy and natural Sense of their own minds,
cc dt j n1 pp-f n2 r-crq vhb xx av av-d n1, n1, n1, cc n1, vdb p-acp d dc n1 cc n1, vvb dt j cc j n1 pp-f po32 d n2,
But then let us be sure, boldly to oppose and contradict him in the consequence of our Faith, else our Faith and Profession will serve us to no purpose,
But then let us be sure, boldly to oppose and contradict him in the consequence of our Faith, Else our Faith and Profession will serve us to no purpose,
p-acp av vvb pno12 vbi j, av-j pc-acp vvi cc vvi pno31 p-acp dt n1 pp-f po12 n1, av po12 n1 cc n1 vmb vvi pno12 p-acp dx n1,
But more particularly, and immediately, the Vertue which our belief in God, his Nature, Attributes and Actions should produce and preserve is that of Piety and Religion,
But more particularly, and immediately, the Virtue which our belief in God, his Nature, Attributes and Actions should produce and preserve is that of Piety and Religion,
cc-acp av-dc av-jn, cc av-j, dt n1 r-crq po12 n1 p-acp np1, po31 n1, n2 cc n2 vmd vvi cc vvi vbz d pp-f n1 cc n1,
put our ultimate trust in him alone, and above all, entirely resign up our Wills to his, in whatever is to be done or undergone by us, and all his Creatures;
put our ultimate trust in him alone, and above all, entirely resign up our Wills to his, in whatever is to be done or undergone by us, and all his Creatures;
vvb po12 j n1 p-acp pno31 av-j, cc p-acp d, av-j vvb a-acp po12 n2 p-acp png31, p-acp r-crq vbz pc-acp vbi vdn cc vvn p-acp pno12, cc d po31 n2;
This which is the internal Worship of God, we are at all fit Seasons and Circumstances, to signifie by our Lauds, Praises, Prayers, Thanksgivings, solemn Profession of a sincere, universal, constant, perpetual Obedience to all his Commands and Appointments,
This which is the internal Worship of God, we Are At all fit Seasons and circumstances, to signify by our Lauds, Praises, Prayers, Thanksgivings, solemn Profession of a sincere, universal, constant, perpetual obedience to all his Commands and Appointments,
d r-crq vbz dt j n1 pp-f np1, pns12 vbr p-acp d j n2 cc n2, pc-acp vvi p-acp po12 n2, n2, n2, n2-vvg, j n1 pp-f dt j, j, j, j n1 p-acp d po31 vvz cc n2,
An employment worthy indeed of all reasonable Creatures, from the highest to the lowest. The perfection of all their noble Powers and Exercise of them.
an employment worthy indeed of all reasonable Creatures, from the highest to the lowest. The perfection of all their noble Powers and Exercise of them.
dt n1 j av pp-f d j n2, p-acp dt js p-acp dt js. dt n1 pp-f d po32 j n2 cc n1 pp-f pno32.
to this one most excellent infinite Nature in three Persons, the Father, the Son, and the Holy Ghost, be all this inward and outward Worship, constantly rendred by Men and Angels, from henceforth, and for ever-more. Amen.
to this one most excellent infinite Nature in three Persons, the Father, the Son, and the Holy Ghost, be all this inward and outward Worship, constantly rendered by Men and Angels, from henceforth, and for evermore. Amen.
p-acp d crd av-ds j j n1 p-acp crd n2, dt n1, dt n1, cc dt j n1, vbb d d j cc j n1, av-j vvn p-acp n2 cc n2, p-acp av, cc p-acp av. uh-n.
or uttered with more affection, or more frequently made use of, than these of Justification by Faith. Nor is there any Doctrine of Christianity, which hath of late been disputed, with more Volumes or greater Heat,
or uttered with more affection, or more frequently made use of, than these of Justification by Faith. Nor is there any Doctrine of Christianity, which hath of late been disputed, with more Volumes or greater Heat,
cc vvn p-acp dc n1, cc av-dc av-j vvn n1 pp-f, cs d pp-f n1 p-acp n1. ccx vbz pc-acp d n1 pp-f np1, r-crq vhz pp-f av-j vbn vvn, p-acp dc n2 cc jc n1,
And although in a good part of this last Century, it hath been much cleared and recovered by many learned Men, who began better to understand the Style, Phrase, Occasion,
And although in a good part of this last Century, it hath been much cleared and recovered by many learned Men, who began better to understand the Style, Phrase, Occasion,
cc cs p-acp dt j n1 pp-f d ord n1, pn31 vhz vbn av-d vvn cc vvn p-acp d j n2, r-crq vvd av-jc pc-acp vvi dt n1, n1, n1,
It is said by our Saviour of the Publican, who went up with the Pharisee to the Temple to pray, that he went away rather justified than the other (or justified,
It is said by our Saviour of the Publican, who went up with the Pharisee to the Temple to pray, that he went away rather justified than the other (or justified,
The same is the Sense of the word, Rom. 8. 33. 'Tis God that justifieth, who is he that condemneth? We know the World doth condemn, reproach, hate us Christians for our Religion, for our believing upon Jesus:
The same is the Sense of the word, Rom. 8. 33. It's God that Justifieth, who is he that Condemneth? We know the World does condemn, reproach, hate us Christians for our Religion, for our believing upon jesus:
Thus also it is recorded of Phinehas, Psalm 106. 30, 31. that he executed judgment (slew Zimri and Cozbi in the Act of Uncleanness) and it was counted to him for righteousness,
Thus also it is recorded of Phinehas, Psalm 106. 30, 31. that he executed judgement (slew Zimri and Cozbi in the Act of Uncleanness) and it was counted to him for righteousness,
av av pn31 vbz vvn pp-f np1, np1 crd crd, crd d pns31 vvd n1 (vvd np1 cc np1 p-acp dt n1 pp-f n1) cc pn31 vbds vvn p-acp pno31 p-acp n1,
And of this justification he is set forth as an eminent and extraordinary Example, Rom. 4. So it is in like manner with all good men, who walk in the steps of the Faith of Abraham, as the Apostle phraseth it, viz. who are religious, obsequious to the Will of God, in what manner,
And of this justification he is Set forth as an eminent and extraordinary Exampl, Rom. 4. So it is in like manner with all good men, who walk in the steps of the Faith of Abraham, as the Apostle Phraseth it, viz. who Are religious, obsequious to the Will of God, in what manner,
cc pp-f d n1 pns31 vbz vvn av p-acp dt j cc j n1, np1 crd av pn31 vbz p-acp j n1 p-acp d j n2, r-crq vvb p-acp dt n2 pp-f dt n1 pp-f np1, p-acp dt n1 vvz pn31, n1 r-crq vbr j, j p-acp dt n1 pp-f np1, p-acp r-crq n1,
And the third is Eternal Salvation upon perseverance in a good and holy life. All these are more particularly regarded by St. Paul in the Text: As if he had said.
And the third is Eternal Salvation upon perseverance in a good and holy life. All these Are more particularly regarded by Saint Paul in the Text: As if he had said.
cc dt ord vbz j n1 p-acp n1 p-acp dt j cc j n1. av-d d vbr av-dc av-j vvn p-acp n1 np1 p-acp dt n1: c-acp cs pns31 vhd vvn.
Therefore being by Faith (of which presently) restored to the Favour of God, particularly expressed in the forgiveness of sins, the gift of the Holy Spirit, the promises and assurances of Eternal life, we have peace with God.
Therefore being by Faith (of which presently) restored to the Favour of God, particularly expressed in the forgiveness of Sins, the gift of the Holy Spirit, the promises and assurances of Eternal life, we have peace with God.
We are in a state of Amity and Friendship with him, and we have Peace and Tranquility in our own Consciences, which do not now threaten us with God's Anger or Punishment,
We Are in a state of Amity and Friendship with him, and we have Peace and Tranquillity in our own Consciences, which do not now threaten us with God's Anger or Punishment,
pns12 vbr p-acp dt n1 pp-f n1 cc n1 p-acp pno31, cc pns12 vhb n1 cc n1 p-acp po12 d n2, r-crq vdb xx av vvi pno12 p-acp npg1 n1 cc n1,
It is true, the Church of England in one of her Articles hath used the words, accounting righteous for the merits of Jesus Christ by faith, and not for our works.
It is true, the Church of England in one of her Articles hath used the words, accounting righteous for the merits of jesus christ by faith, and not for our works.
But there needs no force to make them signifie, the treating or using as righteous, for the Merit of Christ upon the condition of Faith, without any Merit on our part, which is the true Christian Doctrine of Justification, as we shall presently see.
But there needs no force to make them signify, the treating or using as righteous, for the Merit of christ upon the condition of Faith, without any Merit on our part, which is the true Christian Doctrine of Justification, as we shall presently see.
All in the other life, and all in this, except, what God in his fatherly Wisdom may think fit for our discipline and means of further improvement in Vertue and Holiness;
All in the other life, and all in this, except, what God in his fatherly Wisdom may think fit for our discipline and means of further improvement in Virtue and Holiness;
d p-acp dt j-jn n1, cc d p-acp d, c-acp, r-crq np1 p-acp po31 j n1 vmb vvi j p-acp po12 n1 cc n2 pp-f jc n1 p-acp n1 cc n1;
such as remission of sins, &c. because it is said justified by saith. Faith is the Cause of Justification, viz. a condition qualifying, or capacitating Cause.
such as remission of Sins, etc. Because it is said justified by Says. Faith is the Cause of Justification, viz. a condition qualifying, or capacitating Cause.
d c-acp n1 pp-f n2, av c-acp pn31 vbz vvn vvn p-acp vvz. n1 vbz dt n1 pp-f n1, n1 dt n1 j-vvg, cc vvg n1.
and perhaps with more difficulty and less certainty resolved, than the former of justification. I for my part have observed these three significations of it.
and perhaps with more difficulty and less certainty resolved, than the former of justification. I for my part have observed these three significations of it.
cc av p-acp dc n1 cc dc n1 vvn, cs dt j pp-f n1. pns11 p-acp po11 n1 vhb vvn d crd n2 pp-f pn31.
and outward Action, when it is not necessarily hindred, as it may be, by pure and invincible Ignorance, by Diseases and Disorders of the Body, or any external Impediments.
and outward Actium, when it is not necessarily hindered, as it may be, by pure and invincible Ignorance, by Diseases and Disorders of the Body, or any external Impediments.
cc j n1, c-crq pn31 vbz xx av-j vvn, c-acp pn31 vmb vbi, p-acp j cc j n1, p-acp n2 cc n2 pp-f dt n1, cc d j n2.
I say again, because I think it wants and deserves Observation, that it is according to the Degree and Constancy of this habitual Inclination of Soul that God estimates us,
I say again, Because I think it Wants and deserves Observation, that it is according to the Degree and Constancy of this habitual Inclination of Soul that God estimates us,
pns11 vvb av, c-acp pns11 vvb pn31 vvz cc vvz n1, cst pn31 vbz vvg p-acp dt n1 cc n1 pp-f d j n1 pp-f n1 cst np1 vvz pno12,
and weighing their good and bad Actions, to know which Number weighs most, and how the Case will stand with them in the Day of Judgment, any further than they are signs of the Degree and Constancy of habitual Temper, sometimes fallible enough.
and weighing their good and bad Actions, to know which Number weighs most, and how the Case will stand with them in the Day of Judgement, any further than they Are Signs of the Degree and Constancy of habitual Temper, sometime fallible enough.
cc vvg po32 j cc j n2, pc-acp vvi r-crq n1 vvz av-ds, cc c-crq dt n1 vmb vvi p-acp pno32 p-acp dt n1 pp-f n1, d jc cs pns32 vbr n2 pp-f dt n1 cc n1 pp-f j vvi, av j av-d.
I cannot yet tell what better notion to fix upon faith, when it is said, The just shall live by faith, quoted by Saint Paul, Rom. 1. 17. and Gal. 3. 11. from Hab. 2. 4. to prove Justification not to be by the Law, but by Faith;
I cannot yet tell what better notion to fix upon faith, when it is said, The just shall live by faith, quoted by Saint Paul, Rom. 1. 17. and Gal. 3. 11. from Hab. 2. 4. to prove Justification not to be by the Law, but by Faith;
Wherefore it is not necessary, that the just Man should live, or be justified only by the actual Observance of the Mosaical Law, which is what the Apostle proves by these words.
Wherefore it is not necessary, that the just Man should live, or be justified only by the actual Observance of the Mosaical Law, which is what the Apostle Proves by these words.
We shall not meddle with the difference of the Heb. in Habb. and this quotation by the Author to the Hebrews, but only observe, That to live, is to fare well from God, to be approved by him,
We shall not meddle with the difference of the Hebrew in Habb. and this quotation by the Author to the Hebrews, but only observe, That to live, is to fare well from God, to be approved by him,
pns12 vmb xx vvi p-acp dt n1 pp-f dt np1 p-acp np1. cc d n1 p-acp dt n1 p-acp dt np2, p-acp av-j vvi, cst pc-acp vvi, vbz pc-acp vvi av p-acp np1, pc-acp vbi vvn p-acp pno31,
or as it is expressed in the next Verse, the saving of the Soul. This, I say, is the sense of living (as it is commonly of the Hebrew word NONLATINALPHABET) because, God's having no pleasure in him, i. e.
or as it is expressed in the next Verse, the Saving of the Soul. This, I say, is the sense of living (as it is commonly of the Hebrew word) Because, God's having no pleasure in him, i. e.
and obsequious Temper of Heart to God, and consequently an actual Obedience, and doing the Will of God in the profession and practice of the Christian Religion;
and obsequious Temper of Heart to God, and consequently an actual obedience, and doing the Will of God in the profession and practice of the Christian Religion;
cc j vvi pp-f n1 p-acp np1, cc av-j dt j n1, cc vdg dt n1 pp-f np1 p-acp dt n1 cc n1 pp-f dt njp n1;
Faith, by which a good Man lives, cannot be either according to common reason, or the Tenor of Revelation, a bare Assent to God's Veracity, Goodness and Power,
Faith, by which a good Man lives, cannot be either according to Common reason, or the Tenor of Revelation, a bore Assent to God's Veracity, goodness and Power,
So shall we Christians (saith St. Paul) if we be of the same pious Temper of Soul with Abraham, exerting it self in an actual Obedience to the Laws of God now declared, and enjoyned by Jesus Christ.
So shall we Christians (Says Saint Paul) if we be of the same pious Temper of Soul with Abraham, exerting it self in an actual obedience to the Laws of God now declared, and enjoined by jesus christ.
av vmb pns12 np1 (vvz n1 np1) cs pns12 vbb pp-f dt d j vvi pp-f n1 p-acp np1, vvg pn31 n1 p-acp dt j n1 p-acp dt n2 pp-f np1 av vvd, cc vvd p-acp np1 np1.
and fitted for the particular Circumstances of that People) as by that devout Temper of Love, Reverence and Obedience to God, declaring his Will for that time by Moses. And where-ever that Temper was among the Jews, it had the same effect of actual Obedience to God by Jesus Christ,
and fitted for the particular circumstances of that People) as by that devout Temper of Love, reverence and obedience to God, declaring his Will for that time by Moses. And wherever that Temper was among the jews, it had the same Effect of actual obedience to God by jesus christ,
cc vvn p-acp dt j n2 pp-f d n1) c-acp p-acp cst j vvi pp-f n1, n1 cc n1 p-acp np1, vvg po31 n1 p-acp d n1 p-acp np1. cc j cst vvi vbds p-acp dt np2, pn31 vhd dt d n1 pp-f j n1 p-acp np1 p-acp np1 np1,
True, sincere Piety, the Love of Truth and Goodness prevailing against all worldly Interest and Prejudices, brought the Jews themselves most certainly over to Christianity.
True, sincere Piety, the Love of Truth and goodness prevailing against all worldly Interest and Prejudices, brought the jews themselves most Certainly over to Christianity.
j, j n1, dt n1 pp-f n1 cc n1 vvg p-acp d j n1 cc n2, vvd dt np2 px32 av-ds av-j a-acp p-acp np1.
If we would know more of this Temper by Example, we may see the 119 Psalm, the History of Cornelius, those of the New Covenant, into whose Hearts and Minds God will put and write his Laws, Heb. 10. 16. those whom our Saviour calls his Sheep, who know, hear his Voice, and follow him.
If we would know more of this Temper by Exampl, we may see the 119 Psalm, the History of Cornelius, those of the New Covenant, into whose Hearts and Minds God will put and write his Laws, Hebrew 10. 16. those whom our Saviour calls his Sheep, who know, hear his Voice, and follow him.
cs pns12 vmd vvi dc pp-f d vvi p-acp n1, pns12 vmb vvi dt crd n1, dt n1 pp-f np1, d pp-f dt j n1, p-acp rg-crq n2 cc n2 np1 vmb vvi cc vvi po31 n2, np1 crd crd d ro-crq po12 n1 vvz po31 n1, r-crq vvb, vvb po31 n1, cc vvi pno31.
which by no means excludes the Consideration of Christ's Obedience and Sacrifice, which ever was another Cause of Justification from the beginning, and ever will be.
which by no means excludes the Consideration of Christ's obedience and Sacrifice, which ever was Another Cause of Justification from the beginning, and ever will be.
r-crq p-acp dx n2 vvz dt n1 pp-f npg1 n1 cc n1, r-crq av vbds j-jn n1 pp-f n1 p-acp dt n1, cc av vmb vbi.
Thus we read, Exod. 14. ult. that the Israelites believed in the Lord and his Servant Moses, [ NONLATINALPHABET ] i. e. they submitted themselves to God's Laws and Government by Moses. Their belief or faith in God and Moses, was a disposition of mind in them, to observe the Commands of God by Moses. For it is of the same general Importance with the Phrase immediately before, The people feared the Lord.
Thus we read, Exod 14. ult. that the Israelites believed in the Lord and his Servant Moses, [ ] i. e. they submitted themselves to God's Laws and Government by Moses. Their belief or faith in God and Moses, was a disposition of mind in them, to observe the Commands of God by Moses. For it is of the same general Importance with the Phrase immediately before, The people feared the Lord.
The Israelites were (as they professed) ready to hear and do the Will of the Lord by Moses. So they express themselves, Exod. 19. 8. All that the Lord hath spoken, we will do to obey the Voice of the Lord, and to keep his Covenant.
The Israelites were (as they professed) ready to hear and do the Will of the Lord by Moses. So they express themselves, Exod 19. 8. All that the Lord hath spoken, we will do to obey the Voice of the Lord, and to keep his Covenant.
dt np1 vbdr (c-acp pns32 vvd) j pc-acp vvi cc vdb dt n1 pp-f dt n1 p-acp np1. av pns32 vvb px32, np1 crd crd d d dt n1 vhz vvn, pns12 vmb vdi pc-acp vvi dt n1 pp-f dt n1, cc pc-acp vvi po31 n1.
A Man must firmly believe, that there is right and wrong, moral good and evil, that the Will and Laws of God are the most infallible Rules of it, that he will reward and punish the Observers or Transgressors of them,
A Man must firmly believe, that there is right and wrong, moral good and evil, that the Will and Laws of God Are the most infallible Rules of it, that he will reward and Punish the Observers or Transgressors of them,
dt n1 vmb av-j vvi, cst pc-acp vbz j-jn cc n-jn, j j cc j-jn, cst dt n1 cc n2 pp-f np1 vbr dt av-ds j n2 pp-f pn31, cst pns31 vmb vvi cc vvi dt n2 cc n2 pp-f pno32,
for all Religion and Vertue, because those Affections, in their strict and proper Sense, produce in us a disposition of Soul to universal Obedience to him,
for all Religion and Virtue, Because those Affections, in their strict and proper Sense, produce in us a disposition of Soul to universal obedience to him,
c-acp d n1 cc n1, c-acp d n2, p-acp po32 j cc j n1, vvb p-acp pno12 dt n1 pp-f n1 p-acp j n1 p-acp pno31,
Secondly, A second is more particular and limited, and that is an obedient Temper of Heart to God, making known his Will and Laws to us by Jesus of Nazareth, the true Christ, or by being a Christian.
Secondly, A second is more particular and limited, and that is an obedient Temper of Heart to God, making known his Will and Laws to us by jesus of Nazareth, the true christ, or by being a Christian.
ord, dt ord vbz dc j cc vvn, cc d vbz dt j vvi pp-f n1 p-acp np1, vvg vvn po31 n1 cc n2 p-acp pno12 p-acp np1 pp-f np1, dt j np1, cc p-acp vbg dt njp.
It was one of the principal Errours of the Jews, against whom St. Paul in various places disputes, about the Point of Justification, that they would admit no other Condition of it,
It was one of the principal Errors of the jews, against whom Saint Paul in various places disputes, about the Point of Justification, that they would admit no other Condition of it,
when, and in whatsoever Instances he should please to declare and reveal it. But more especially, and particularly, now by Jesus of Nazareth, the true Messias described, foretold,
when, and in whatsoever Instances he should please to declare and reveal it. But more especially, and particularly, now by jesus of Nazareth, the true Messias described, foretold,
c-crq, cc p-acp r-crq n2 pns31 vmd vvi pc-acp vvi cc vvi pn31. cc-acp av-dc av-j, cc av-j, av p-acp np1 pp-f np1, dt j np1 vvn, vvn,
Which if they did, and persever'd, they should be justified by God, and in his Favour, particularly receive from him remission of sins, the Holy Ghost, and Eternal Salvation.
Which if they did, and persevered, they should be justified by God, and in his Favour, particularly receive from him remission of Sins, the Holy Ghost, and Eternal Salvation.
r-crq cs pns32 vdd, cc vvd, pns32 vmd vbi vvn p-acp np1, cc p-acp po31 n1, av-j vvb p-acp pno31 n1 pp-f n2, dt j n1, cc j n1.
and then fitly follows the particulars of that Doctrine, in the four next Verses, and v. 28. We conclude that a man is justified by faith, without the deeds of the Law;
and then fitly follows the particulars of that Doctrine, in the four next Verses, and v. 28. We conclude that a man is justified by faith, without the Deeds of the Law;
cc av av-j vvz dt n2-j pp-f d n1, p-acp dt crd ord n2, cc n1 crd pns12 vvb cst dt n1 vbz vvn p-acp n1, p-acp dt n2 pp-f dt n1;
and v. 30. It is one God which shall justifie the Circumcision by faith, and Uncircumcision through faith. See also Gal 3. 17. and Rom. 10. 6. And truly such a kind of Language and Speaking, seems agreeable enough to that of the most Ancient and Modern Jews;
and v. 30. It is one God which shall justify the Circumcision by faith, and Uncircumcision through faith. See also Gall 3. 17. and Rom. 10. 6. And truly such a kind of Language and Speaking, seems agreeable enough to that of the most Ancient and Modern jews;
cc n1 crd pn31 vbz crd n1 r-crq vmb vvi dt n1 p-acp n1, cc n1 p-acp n1. vvb av n1 crd crd cc np1 crd crd cc av-j d dt n1 pp-f n1 cc vvg, vvz j av-d p-acp d pp-f dt av-ds j cc j np2;
For the Righteousness of God, and the Righteousness which is of Faith, or by the Faith of Jesus Christ, (Rom. 10. 3, 6. and Rom. 3. 21, 22.) are the same thing.
For the Righteousness of God, and the Righteousness which is of Faith, or by the Faith of jesus christ, (Rom. 10. 3, 6. and Rom. 3. 21, 22.) Are the same thing.
p-acp dt n1 pp-f np1, cc dt n1 r-crq vbz pp-f n1, cc p-acp dt n1 pp-f np1 np1, (np1 crd crd, crd cc np1 crd crd, crd) vbr dt d n1.
But the Righteousness of God is manifestly that way or method of Justification (all the Causes of Justification together) which God had appointed after the Coming of Christ under the Gospel,
But the Righteousness of God is manifestly that Way or method of Justification (all the Causes of Justification together) which God had appointed After the Coming of christ under the Gospel,
To interpret that of inherent or imputed Righteousness is not probable, though it may be a possible sense, which sense of the word is yet more plain from v. 10. with the heart man believeth to righteousness, i. e.
To interpret that of inherent or imputed Righteousness is not probable, though it may be a possible sense, which sense of the word is yet more plain from v. 10. with the heart man Believeth to righteousness, i. e.
pc-acp vvi d pp-f j cc j-vvn n1 vbz xx j, cs pn31 vmb vbi dt j n1, r-crq n1 pp-f dt n1 vbz av av-dc j p-acp n1 crd p-acp dt n1 n1 vvz p-acp n1, uh. sy.
But these Righteousnesses are all manifestly no other thing than Justification, according to the Doctrine and Belief of the Jewish Doctors of the Law, the Generality of the Jews,
But these Righteousness Are all manifestly no other thing than Justification, according to the Doctrine and Belief of the Jewish Doctors of the Law, the Generality of the jews,
p-acp d n2 vbr d av-j dx j-jn n1 cs n1, vvg p-acp dt n1 cc n1 pp-f dt jp n2 pp-f dt n1, dt n1 pp-f dt np2,
Now to know what were the principal Differences between the Doctors of the Jews, and Christians concerning Justification, we are to consult both the Scriptures, and the Jewish Authors themselves.
Now to know what were the principal Differences between the Doctors of the jews, and Christians Concerning Justification, we Are to consult both the Scriptures, and the Jewish Authors themselves.
av pc-acp vvi r-crq vbdr dt j-jn n2 p-acp dt n2 pp-f dt np2, cc np1 vvg n1, pns12 vbr pc-acp vvi d dt n2, cc dt jp n2 px32.
First, The Jews were of opinion, that there were some men who needed no Justification at all, no favour of God in that particular of remission of sins.
First, The jews were of opinion, that there were Some men who needed no Justification At all, no favour of God in that particular of remission of Sins.
the other again by their own study and exercise, became without all faults, and their exact Righteousness made recompence for their past Transgression.
the other again by their own study and exercise, became without all Faults, and their exact Righteousness made recompense for their past Transgression.
dt n-jn av p-acp po32 d n1 cc n1, vvd p-acp d n2, cc po32 j n1 vvd n1 p-acp po32 j n1.
These they called perfectly Righteous, NONLATINALPHABET, as they had two sorts more to appear in the Day of Judgment, (viz.) perfectly wicked, and a middle between both;
These they called perfectly Righteous,, as they had two sorts more to appear in the Day of Judgement, (viz.) perfectly wicked, and a middle between both;
And the occasion of the Parable, Luke 11. and Matth. 8. 13. is some Argument, that it was an opinion among the Jews, that there were some men who needed no repentance.
And the occasion of the Parable, Lycia 11. and Matthew 8. 13. is Some Argument, that it was an opinion among the jews, that there were Some men who needed no Repentance.
cc dt n1 pp-f dt n1, av crd cc np1 crd crd vbz d n1, cst pn31 vbds dt n1 p-acp dt np2, cst a-acp vbdr d n2 r-crq vvd dx n1.
in Vogue and Reputation among the Lawyers or Doctors of the Law, he was blameless Phil. 3. And I remember some-where in the Talmud, to have read of some Masters of such perfect Sanctity,
in Vogue and Reputation among the Lawyers or Doctors of the Law, he was blameless Philip 3. And I Remember somewhere in the Talmud, to have read of Some Masters of such perfect Sanctity,
p-acp np1 cc n1 p-acp dt n2 cc n2 pp-f dt n1, pns31 vbds j np1 crd cc pns11 vvb av p-acp dt np1, pc-acp vhi vvn pp-f d n2 pp-f d j n1,
But that Repentance, good Works, Fastings, Prayers, Sacrifices, Oblations, temporal Punishments, or finally, corporeal Death were sufficient for the expiation of all sin whatsoever.
But that Repentance, good Works, Fastings, Prayers, Sacrifices, Oblations, temporal Punishments, or finally, corporeal Death were sufficient for the expiation of all since whatsoever.
and lastly, however they would not hear of such a thing, as that it was for the sake of Jesus of Nazareth, whom they denied to be their Messias, and rejected with an obstinate scorn.
and lastly, however they would not hear of such a thing, as that it was for the sake of jesus of Nazareth, whom they denied to be their Messias, and rejected with an obstinate scorn.
cc ord, c-acp pns32 vmd xx vvi pp-f d dt n1, c-acp cst pn31 vbds p-acp dt n1 pp-f np1 pp-f np1, ro-crq pns32 vvd pc-acp vbi po32 np1, cc vvn p-acp dt j n1.
Thirdly, The Jews advanced yet further and affirmed, that their Repentance, Prayers, Sacrifices, and all other their good Works and Qualities, were not barely a capacitating Condition of Justification, forgiveness of Sins,
Thirdly, The jews advanced yet further and affirmed, that their Repentance, Prayers, Sacrifices, and all other their good Works and Qualities, were not barely a capacitating Condition of Justification, forgiveness of Sins,
ord, dt np2 vvd av av-jc cc vvd, cst po32 n1, n2, n2, cc d n-jn po32 j vvz cc n2, vbdr xx av-j dt j n1 pp-f n1, n1 pp-f n2,
And as for the perfectly Righteous who needed no Repentance, no question but that God was strictly bound to reward them with a future, happy State of Life, especially at the Resurrection of the Dead,
And as for the perfectly Righteous who needed no Repentance, no question but that God was strictly bound to reward them with a future, happy State of Life, especially At the Resurrection of the Dead,
And still there remains among them an Enthusiastical and Arrogant strain, beyond all this, probably older than St. Paul; That God created the World for their sakes, foreseeing, I suppose, what a lovely and excellent People they would prove.
And still there remains among them an Enthusiastical and Arrogant strain, beyond all this, probably older than Saint Paul; That God created the World for their sakes, Foreseeing, I suppose, what a lovely and excellent People they would prove.
cc av a-acp vvz p-acp pno32 dt j cc j n1, p-acp d d, av-j jc cs n1 np1; cst np1 vvd dt n1 p-acp po32 n2, vvg, pns11 vvb, q-crq dt j cc j n1 pns32 vmd vvi.
Now, St. Paul, so zealous for the Honour of God and Jesus Christ, most deservedly in his disputes with them about Justification, represseth and refutes such insolent and false Opinion and Language.
Now, Saint Paul, so zealous for the Honour of God and jesus christ, most deservedly in his disputes with them about Justification, represseth and refutes such insolent and false Opinion and Language.
av, n1 np1, av j p-acp dt n1 pp-f np1 cc np1 np1, av-ds av-vvn p-acp po31 vvz p-acp pno32 p-acp n1, vvz cc vvz d j cc j n1 cc n1.
And therefore asserts the Righteousness or Justification of God, or of God's Appointment by Faith of Jesus Christ, described and taught in the Gospel to all them that believe.
And Therefore asserts the Righteousness or Justification of God, or of God's Appointment by Faith of jesus christ, described and taught in the Gospel to all them that believe.
cc av vvz dt n1 cc n1 pp-f np1, cc pp-f npg1 n1 p-acp n1 pp-f np1 np1, vvn cc vvn p-acp dt n1 p-acp d pno32 cst vvb.
This Righteousness of God was neither without the interposition of the perfect Obedience and Sacrifice of Jesus the true Messias, nor by any Merit of theirs by which they may claim Justification, as a Debt from God.
This Righteousness of God was neither without the interposition of the perfect obedience and Sacrifice of jesus the true Messias, nor by any Merit of theirs by which they may claim Justification, as a Debt from God.
Nor was it so much, as upon Condition of the Observation of the Law of Moses, (of which presently) much less upon the Account of its Merit, Rom. 3. 22.
Nor was it so much, as upon Condition of the Observation of the Law of Moses, (of which presently) much less upon the Account of its Merit, Rom. 3. 22.
And because the Jews had so great an Opinion of the Merit of their Father Abraham. He affirms, that Abraham himself was justified in the same manner too.
And Because the jews had so great an Opinion of the Merit of their Father Abraham. He affirms, that Abraham himself was justified in the same manner too.
cc p-acp dt np2 vhd av j dt n1 pp-f dt n1 pp-f po32 n1 np1. pns31 vvz, cst np1 px31 vbds vvn p-acp dt d n1 av.
and then this one part of the Gospel-doctrine of Justification for the whole of it, by a Figure ordinary enough with St. Paul, and other Holy Writers, as hath been before observed.
and then this one part of the Gospel doctrine of Justification for the Whole of it, by a Figure ordinary enough with Saint Paul, and other Holy Writers, as hath been before observed.
But he denies peremptorily, that Abraham was justified by his Works of any sort, i. e. that he was justified either according to their Doctrine in general,
But he Denies peremptorily, that Abraham was justified by his Works of any sort, i. e. that he was justified either according to their Doctrine in general,
He doth not deny Justification by good Works, as a Qualification or Condition, which is the Sense of St. James writing against an Errour of some Christians, who taught a bare Belief in Jesus, and Profession of it enough.
He does not deny Justification by good Works, as a Qualification or Condition, which is the Sense of Saint James writing against an Error of Some Christians, who taught a bore Belief in jesus, and Profession of it enough.
pns31 vdz xx vvi n1 p-acp j vvz, c-acp dt n1 cc n1, r-crq vbz dt n1 pp-f n1 np1 vvg p-acp dt n1 pp-f d np1, r-crq vvd dt j n1 p-acp np1, cc n1 pp-f pn31 d.
St. Aug. tells us, that there were some in his time, who believed all to be saved who gave Alms, who said daily in the Lord's Prayer, Forgive us our Trespasses, &c. and did forgive when asked, sometimes;
Saint Aug. tells us, that there were Some in his time, who believed all to be saved who gave Alms, who said daily in the Lord's Prayer, Forgive us our Trespasses, etc. and did forgive when asked, sometime;
n1 np1 vvz pno12, cst a-acp vbdr d p-acp po31 n1, r-crq vvd d pc-acp vbi vvn r-crq vvd n2, r-crq vvd av-j p-acp dt ng1 n1, vvb pno12 po12 n2, av cc vdd vvi c-crq vvd, av;
And he believes there were many in St. Paul 's time too, who not rightly understanding St. Paul 's Justification by Faith without Works did really think, that having once believed in Christ, they should be saved by that Faith,
And he believes there were many in Saint Paul is time too, who not rightly understanding Saint Paul is Justification by Faith without Works did really think, that having once believed in christ, they should be saved by that Faith,
cc pns31 vvz a-acp vbdr d p-acp n1 np1 vbz n1 av, r-crq xx av-jn vvg n1 np1 vbz n1 p-acp n1 p-acp vvz vdd av-j vvi, cst vhg a-acp vvn p-acp np1, pns32 vmd vbi vvn p-acp d n1,
And if the Epistle to the Romans was written before that of St. James, they also might be led into such a Conceit by St. Paul himself misunderstood (not minding what he had otherwise by word or writing every where taught) and particularly in Rom. 10. 9, 10. That if thou shalt confess with thy Mouth the Lord Jesus,
And if the Epistle to the Romans was written before that of Saint James, they also might be led into such a Conceit by Saint Paul himself misunderstood (not minding what he had otherwise by word or writing every where taught) and particularly in Rom. 10. 9, 10. That if thou shalt confess with thy Mouth the Lord jesus,
cc cs dt n1 p-acp dt np1 vbds vvn p-acp d pp-f n1 np1, pns32 av vmd vbi vvn p-acp d dt n1 p-acp n1 np1 px31 vvd (xx vvg r-crq pns31 vhd av p-acp n1 cc vvg d c-crq vvn) cc av-j p-acp np1 crd crd, crd cst cs pns21 vm2 vvi p-acp po21 n1 dt n1 np1,
or in such manner as a Creditour or Servant, may do from his Debtour or Master, Rom. 4. This Doctrine of his so directly opposite to theirs, he proves from Moses and David; for one saith, that Abraham 's Faith (his Piety and Obedience) was imputed to him for Righteousness or Justification;
or in such manner as a Creditor or Servant, may do from his Debtor or Master, Rom. 4. This Doctrine of his so directly opposite to theirs, he Proves from Moses and David; for one Says, that Abraham is Faith (his Piety and obedience) was imputed to him for Righteousness or Justification;
cc p-acp d n1 p-acp dt n1 cc n1, vmb vdi p-acp po31 n1 cc n1, np1 crd d n1 pp-f png31 av av-j j-jn p-acp png32, pns31 vvz p-acp np1 cc np1; p-acp pi vvz, cst np1 vbz n1 (po31 n1 cc n1) vbds vvn p-acp pno31 p-acp n1 cc n1;
This was the Doctrine of St. Paul, and the other Apostles else-where, as if it were a matter they much desire Christians should be well instructed in.
This was the Doctrine of Saint Paul, and the other Apostles elsewhere, as if it were a matter they much desire Christians should be well instructed in.
d vbds dt n1 pp-f n1 np1, cc dt j-jn n2 av, c-acp cs pn31 vbdr dt n1 pns32 d vvb np1 vmd vbi av vvn p-acp.
But what have we, which we have not received from God? Our very Being, Faculties, Liberty, all kind of Ability and Capacity, are they not the free gifts of our great and good Creatour? Finally, what Law is there superiour to God's own Nature and Will, to oblige him to any Action? who can,
But what have we, which we have not received from God? Our very Being, Faculties, Liberty, all kind of Ability and Capacity, Are they not the free Gifts of our great and good Creator? Finally, what Law is there superior to God's own Nature and Will, to oblige him to any Actium? who can,
p-acp q-crq vhb pns12, r-crq pns12 vhb xx vvn p-acp np1? np1 av vbg, n2, n1, d j pp-f n1 cc n1, vbr pns32 xx dt j n2 pp-f po12 j cc j n1? av-j, r-crq n1 vbz a-acp j-jn p-acp npg1 d n1 cc n1, pc-acp vvi pno31 p-acp d n1? q-crq vmb,
not so much in respect of his irresistible Power (for there is no Tyranny in Heaven) as his all comprehending Wisdom, his immutable Righteousness and essential Goodness:
not so much in respect of his irresistible Power (for there is no Tyranny in Heaven) as his all comprehending Wisdom, his immutable Righteousness and essential goodness:
xx av av-d p-acp n1 pp-f po31 j n1 (c-acp pc-acp vbz dx n1 p-acp n1) p-acp po31 d j n1, po31 j n1 cc j n1:
which Object is bonum, good, and that the greatest too in respect of intention, extension and duration, (and there can be no more respects.) This is the ultimate, due End and Object, I say, of all Will, Action, and Power whatsoever.
which Object is bonum, good, and that the greatest too in respect of intention, extension and duration, (and there can be no more respects.) This is the ultimate, due End and Object, I say, of all Will, Actium, and Power whatsoever.
r-crq n1 vbz fw-la, j, cc cst dt js av p-acp n1 pp-f n1, n1 cc n1, (cc pc-acp vmb vbi dx dc n2.) d vbz dt j, j-jn vvb cc n1, pns11 vvb, pp-f d n1, n1, cc n1 r-crq.
He orders and distributes respective recompences of rewards and punishments to the good and bad; the quantity, quality, time and other Circumstances are to be left to the Divine Wisdom.
He order and distributes respective recompenses of rewards and punishments to the good and bad; the quantity, quality, time and other circumstances Are to be left to the Divine Wisdom.
pns31 n2 cc vvz j n2 pp-f n2 cc n2 p-acp dt j cc j; dt n1, n1, n1 cc j-jn n2 vbr pc-acp vbi vvn p-acp dt j-jn n1.
God's Nature is such, that we cannot but conceive him to will, and do that which is just and right, (for the greatest good of all reasonable Beings) and yet most freely,
God's Nature is such, that we cannot but conceive him to will, and do that which is just and right, (for the greatest good of all reasonable Beings) and yet most freely,
npg1 n1 vbz d, cst pns12 vmbx p-acp vvi pno31 p-acp n1, cc vdb d r-crq vbz j cc av-jn, (c-acp dt js j pp-f d j n2) cc av av-ds av-j,
for what can be more free than what is natural? Liberty in God is not an indifferency (for that would be an imperfection) but that infinite force and delight with which he acts.
for what can be more free than what is natural? Liberty in God is not an indifferency (for that would be an imperfection) but that infinite force and delight with which he acts.
It is right and just for God to reward the good, who keep his Commandments and observe his Laws, which are the infallible Rules and Instances of what is right and just;
It is right and just for God to reward the good, who keep his commandments and observe his Laws, which Are the infallible Rules and Instances of what is right and just;
pn31 vbz j-jn cc j p-acp np1 pc-acp vvi dt j, r-crq vvb po31 n2 cc vvi po31 n2, r-crq vbr dt j n2 cc n2 pp-f r-crq vbz j-jn cc j;
'Tis true (to put an end to this not useless, or very impertinent Digression) that worthy Qualities and Actions, i. e. such as do effect or but tend to the common good, that are usefull or beneficial to the World, do justly entitle any Person to a Reward, such as Honour, Power, Wealth or pleasurable Life,
It's true (to put an end to this not useless, or very impertinent Digression) that worthy Qualities and Actions, i. e. such as do Effect or but tend to the Common good, that Are useful or beneficial to the World, do justly entitle any Person to a Reward, such as Honour, Power, Wealth or pleasurable Life,
pn31|vbz j (p-acp vvi dt n1 p-acp d xx j, cc av j n1) d j n2 cc n2, sy. sy. d a-acp vdb vvi cc p-acp vvi p-acp dt j j, cst vbr j cc j p-acp dt n1, vdb av-j vvi d n1 p-acp dt n1, d c-acp n1, n1, n1 cc j n1,
because those same Qualities and Actions are thereby maintained, increased and propagated, and consequently the best and happiest State of the World, furthered and advanced.
Because those same Qualities and Actions Are thereby maintained, increased and propagated, and consequently the best and Happiest State of the World, furthered and advanced.
c-acp d d n2 cc n2 vbr av vvn, vvd cc vvn, cc av-j dt js cc js n1 pp-f dt n1, vvd cc vvn.
Though it being a congruous and reasonable thing, as is above mentioned, God always doth, and always will, necessarily from his own Nature, will and act in such manner.
Though it being a congruous and reasonable thing, as is above mentioned, God always does, and always will, necessarily from his own Nature, will and act in such manner.
cs pn31 vbg dt j cc j n1, c-acp vbz p-acp vvn, np1 av vdz, cc av vmb, av-j p-acp po31 d n1, n1 cc vvi p-acp d n1.
And in this sense it is, that St. Paul saith, that God is not unrighteous to forget your work and labour of love, Heb. 6. 9. And benceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day;
And in this sense it is, that Saint Paul Says, that God is not unrighteous to forget your work and labour of love, Hebrew 6. 9. And benceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me At that day;
cc p-acp d n1 pn31 vbz, cst n1 np1 vvz, cst np1 vbz xx j pc-acp vvi po22 n1 cc n1 pp-f n1, np1 crd crd cc av pc-acp vbz vvn a-acp p-acp pno11 dt n1 pp-f n1, r-crq dt n1 dt j n1 vmb vvi pno11 p-acp d n1;
and not to me only, but unto all them also that love his appearing, 2 Tim. 4. 8. i. e. It is a congruous and fitting thing of best effect certainly in God's Government of the World, that good Men should be so used by him.
and not to me only, but unto all them also that love his appearing, 2 Tim. 4. 8. i. e. It is a congruous and fitting thing of best Effect Certainly in God's Government of the World, that good Men should be so used by him.
cc xx p-acp pno11 av-j, cc-acp p-acp d pno32 av cst vvb po31 vvg, crd np1 crd crd sy. sy. pn31 vbz dt j cc j-vvg n1 pp-f js n1 av-j p-acp npg1 n1 pp-f dt n1, cst j n2 vmd vbi av vvn p-acp pno31.
I have been some-what the longer in this Digression, because I believe the whole Controversie about Merit, between the Jews and St. Paul with his Christians,
I have been somewhat the longer in this Digression, Because I believe the Whole Controversy about Merit, between the jews and Saint Paul with his Christians,
pns11 vhb vbn av dt av-jc p-acp d n1, c-acp pns11 vvb dt j-jn n1 p-acp n1, p-acp dt np2 cc n1 np1 p-acp po31 np1,
At last we conclude then with St. Paul, and the Gospel-doctrine against the Jewish Doctors, and the legal Doctrine which they taught, viz. That we sinners are justified by God,
At last we conclude then with Saint Paul, and the Gospel doctrine against the Jewish Doctors, and the Legal Doctrine which they taught, viz. That we Sinners Are justified by God,
p-acp ord pns12 vvb av p-acp n1 np1, cc dt n1 p-acp dt jp n2, cc dt j n1 r-crq pns32 vvd, n1 cst pns12 n2 vbr vvn p-acp np1,
and more particularly upon our repentance and perseverance in Holiness of heart and life, pardoned and saved, not by Works of Righteousness which we have done, not by any Merit in us from him, in its proper sense as hath been explained;
and more particularly upon our Repentance and perseverance in Holiness of heart and life, pardoned and saved, not by Works of Righteousness which we have done, not by any Merit in us from him, in its proper sense as hath been explained;
cc av-dc av-j p-acp po12 n1 cc n1 p-acp n1 pp-f n1 cc n1, vvn cc vvn, xx p-acp vvz pp-f n1 r-crq pns12 vhb vdn, xx p-acp d n1 p-acp pno12 p-acp pno31, p-acp po31 j n1 c-acp vhz vbn vvn;
and God to justifie them with consideration of the perfect Righteousness and Sacrifice of the Messias, and that this Messias was Jesus of Nazareth, and that none of their own qualities and performances, were truly meritorious of so great a favour from God:
and God to justify them with consideration of the perfect Righteousness and Sacrifice of the Messias, and that this Messias was jesus of Nazareth, and that none of their own qualities and performances, were truly meritorious of so great a favour from God:
cc np1 pc-acp vvi pno32 p-acp n1 pp-f dt j n1 cc n1 pp-f dt np1, cc cst d np1 vbds np1 pp-f np1, cc d pi pp-f po32 d n2 cc n2, vbdr av-j j pp-f av j dt n1 p-acp np1:
yet the necessary qualification or condition of Justification to all Men, those at least to whom the Mosaical Law was made known, was the observance of all the particular Commands of that Law.
yet the necessary qualification or condition of Justification to all Men, those At least to whom the Mosaical Law was made known, was the observance of all the particular Commands of that Law.
av dt j n1 cc n1 pp-f n1 p-acp d n2, d p-acp ds p-acp r-crq dt j n1 vbds vvn vvn, vbds dt n1 pp-f d dt j vvz pp-f d n1.
If God justified sinners, Abraham and the Patriarchs, nay even you your selves, Moses 's Disciples, upon the qualification of an obediential Temper and Disposition of Heart to the Commands of God in any instances,
If God justified Sinners, Abraham and the Patriarchs, nay even you your selves, Moses is Disciples, upon the qualification of an obediential Temper and Disposition of Heart to the Commands of God in any instances,
cs np1 vvd n2, np1 cc dt n2, uh-x av pn22 po22 n2, np1 vbz n2, p-acp dt n1 pp-f dt j vvi cc n1 pp-f n1 p-acp dt vvz pp-f np1 p-acp d n2,
and howsoever he shall be pleased to declare them, and particularly those by Moses to you Jews, till the coming of the true Messias, to declare God's Will,
and howsoever he shall be pleased to declare them, and particularly those by Moses to you jews, till the coming of the true Messias, to declare God's Will,
cc c-acp pns31 vmb vbi vvn pc-acp vvi pno32, cc av-j d p-acp np1 p-acp pn22 np2, c-acp dt n-vvg pp-f dt j np1, pc-acp vvi npg1 n1,
and give Laws in his Name to all Men, granting you, that the Doers of the Law shall be justified, till that great Prophet the Messias shall come, Rom. 2. I say if this be so,
and give Laws in his Name to all Men, granting you, that the Doers of the Law shall be justified, till that great Prophet the Messias shall come, Rom. 2. I say if this be so,
then, why may not God now also, since the Messias is come, even Jesus of Nazareth, invincibly proved to be the Person by Prophecies, Miracles, Resurrection, Ascension, Mission of the Holy Ghost, justifie all Sinners, Jews and Gentiles upon the same condition of a Religious disposition of heart, exerting it self in Obedience to his Will and Laws declared by this Jesus of Nazareth the true Messias? Why may not God make an alteration in the particular Condition of his Favour, i. e. his particular Laws, the general one,
then, why may not God now also, since the Messias is come, even jesus of Nazareth, invincibly proved to be the Person by Prophecies, Miracles, Resurrection, Ascension, Mission of the Holy Ghost, justify all Sinners, jews and Gentiles upon the same condition of a Religious disposition of heart, exerting it self in obedience to his Will and Laws declared by this jesus of Nazareth the true Messias? Why may not God make an alteration in the particular Condition of his Favour, i. e. his particular Laws, the general one,
av, q-crq vmb xx np1 av av, c-acp dt np1 vbz vvn, av np1 pp-f np1, av-j vvd pc-acp vbi dt n1 p-acp n2, n2, n1, n1, n1 pp-f dt j n1, vvb d n2, np2 cc np1 p-acp dt d n1 pp-f dt j n1 pp-f n1, vvg pn31 n1 p-acp n1 p-acp po31 n1 cc n2 vvn p-acp d np1 pp-f np1 dt j np1? q-crq vmb xx np1 vvi dt n1 p-acp dt j n1 pp-f po31 n1, sy. sy. po31 j n2, dt j pi,
an obediential and pious Temper and Disposition of Soul to God, and consequently to what is right and just remaining always the same? why may he not do it now by the Messias after Moses, as he did by Moses, after all the Holy Men before Abraham, and the Patriarchs your Ancestours? why may not God make the Messias the Messenger of his Will and Pleasure, with Alteration, Addition, Abolition, &c. as well as Moses? And such I believe to be the purport of that obscure and unusual way of speaking to our Ears,
an obediential and pious Temper and Disposition of Soul to God, and consequently to what is right and just remaining always the same? why may he not do it now by the Messias After Moses, as he did by Moses, After all the Holy Men before Abraham, and the Patriarchs your Ancestors? why may not God make the Messias the Messenger of his Will and Pleasure, with Alteration, Addition, Abolition, etc. as well as Moses? And such I believe to be the purport of that Obscure and unusual Way of speaking to our Ears,
dt j cc j vvi cc n1 pp-f n1 p-acp np1, cc av-j p-acp r-crq vbz j-jn cc j vvg av dt d? q-crq vmb pns31 xx vdi pn31 av p-acp dt np1 p-acp np1, c-acp pns31 vdd p-acp np1, p-acp d dt j n2 p-acp np1, cc dt n2 po22 n2? q-crq vmb xx np1 vvi dt np1 dt n1 pp-f po31 n1 cc n1, p-acp n1, n1, np1, av c-acp av c-acp np1? cc d pns11 vvb pc-acp vbi dt n1 pp-f cst j cc j n1 pp-f vvg p-acp po12 n2,
But now the same God saith by Jesus the Christ, and by us his Apostles, that he hath sent the Messias, even this Jesus, the great Prophet foretold and promised even to you,
But now the same God Says by jesus the christ, and by us his Apostles, that he hath sent the Messias, even this jesus, the great Prophet foretold and promised even to you,
p-acp av dt d np1 vvz p-acp np1 dt np1, cc p-acp pno12 po31 n2, cst pns31 vhz vvn dt np1, av d np1, dt j n1 vvn cc vvd av p-acp pn22,
Before the Coming and Appearance of Jesus the true Messias, the Condition of Justification to you Jews was, Believe in Moses, to be the Disciples of Moses, and the Observance of the Laws of Moses; but now both to Jew and Gentile,
Before the Coming and Appearance of jesus the true Messias, the Condition of Justification to you jews was, Believe in Moses, to be the Disciples of Moses, and the Observance of the Laws of Moses; but now both to Jew and Gentile,
part of which is, doing it upon consideration of the perfect Righteousness, and voluntary Oblation of Jesus of Nazareth, the true Messias; and this ever was,
part of which is, doing it upon consideration of the perfect Righteousness, and voluntary Oblation of jesus of Nazareth, the true Messias; and this ever was,
n1 pp-f r-crq vbz, vdg pn31 p-acp n1 pp-f dt j n1, cc j-jn n1 pp-f np1 pp-f np1, dt j np1; cc d av vbds,
But the Application of this general Condition is new, namely, Obedience to the particular Laws of God by Jesus Christ, without any regard to the Laws of Moses, any further than they are, according to his primitive and universal Laws of Reason and Nature,
But the Application of this general Condition is new, namely, obedience to the particular Laws of God by jesus christ, without any regard to the Laws of Moses, any further than they Are, according to his primitive and universal Laws of Reason and Nature,
cc-acp dt n1 pp-f d j n1 vbz j, av, n1 p-acp dt j n2 pp-f np1 p-acp np1 np1, p-acp d n1 p-acp dt n2 pp-f np1, d jc cs pns32 vbr, vvg p-acp po31 j cc j n2 pp-f n1 cc n1,
But they ought to know, that now Jesus Christ is come, he hath put an end to the Law of Moses. All who believe him to be the Messias (and all should to whom he is preached) are to have no more regard to Moses, as their Legislator and Master now,
But they ought to know, that now jesus christ is come, he hath put an end to the Law of Moses. All who believe him to be the Messias (and all should to whom he is preached) Are to have no more regard to Moses, as their Legislator and Master now,
but to Jesus, irrefragably proved and demonstrated to be the true Messias. Moses did say, and truly in his time (and for so long time as it pleased God, i. e. to the Revelation of the Messias) that if the Jews his People hoped for God's Blessing, Favour and Reward, they must be of an obsequious and obedient Heart to God,
but to jesus, irrefragably proved and demonstrated to be the true Messias. Moses did say, and truly in his time (and for so long time as it pleased God, i. e. to the Revelation of the Messias) that if the jews his People hoped for God's Blessing, Favour and Reward, they must be of an obsequious and obedient Heart to God,
and have opportunity of sufficient instruction in it, are not in the least to doubt, (it being an exceeding manifest and plain thing) but that this Jesus is this Messias; but are to believe it firmly,
and have opportunity of sufficient instruction in it, Are not in the least to doubt, (it being an exceeding manifest and plain thing) but that this jesus is this Messias; but Are to believe it firmly,
cc vhb n1 pp-f j n1 p-acp pn31, vbr xx p-acp dt ds pc-acp vvi, (pn31 vbg dt j-vvg j cc j n1) cc-acp cst d np1 vbz d np1; cc-acp vbr pc-acp vvi pn31 av-j,
Obedience to God by Moses was, now Obedience to Jesus Christ is, and ever hence-forward will be (as the Jews falsly imagine concerning their Law) the Condition of,
obedience to God by Moses was, now obedience to jesus christ is, and ever henceforward will be (as the jews falsely imagine Concerning their Law) the Condition of,
n1 p-acp np1 p-acp np1 vbds, av n1 p-acp np1 np1 vbz, cc av av vmb vbi (c-acp dt np2 av-j vvi vvg po32 n1) dt n1 pp-f,
The only thing of moment which the Jews had to object, and which converted and unconverted to Christianity were very fond of, was the perpetuity of the Law of Moses, clearly as they thought affirmed in their Law and Prophets.
The only thing of moment which the jews had to Object, and which converted and unconverted to Christianity were very found of, was the perpetuity of the Law of Moses, clearly as they Thought affirmed in their Law and prophets.
dt j n1 pp-f n1 r-crq dt np2 vhd p-acp n1, cc r-crq vvn cc vvn p-acp np1 vbdr av j pp-f, vbds dt n1 pp-f dt n1 pp-f np1, av-j c-acp pns32 vvd vvn p-acp po32 n1 cc n2.
Nay, they have intimated the contrary, Jer. 31. 31. with Heb. 8. Moses himself promiseth the Jews, That the Lord their God would raise up a Prophet like him, whom they should hear, Deut. 18. with Acts 7. This,
Nay, they have intimated the contrary, Jer. 31. 31. with Hebrew 8. Moses himself promises the jews, That the Lord their God would raise up a Prophet like him, whom they should hear, Deuteronomy 18. with Acts 7. This,
as it may promise a Succession of Prophets, so it had a principal Respect to the Messias, who was a Person sent immediately from God with larger Authority than Moses, and to be heard by them:
as it may promise a Succession of prophets, so it had a principal Respect to the Messias, who was a Person sent immediately from God with larger authority than Moses, and to be herd by them:
Not as they too meanly thought of him, as if he were to be only the Servant and second of Moses. No, he was to be a Law-giver from God like Moses, and to take and leave what he thought fit in his Law.
Not as they too meanly Thought of him, as if he were to be only the Servant and second of Moses. No, he was to be a Lawgiver from God like Moses, and to take and leave what he Thought fit in his Law.
xx c-acp pns32 av av-j vvd pp-f pno31, c-acp cs pns31 vbdr pc-acp vbi av-j dt n1 cc ord pp-f np1. uh-dx, pns31 vbds pc-acp vbi dt n1 p-acp np1 av-j np1, cc pc-acp vvi cc vvi r-crq pns31 vvd j p-acp po31 n1.
The Messias, only, was a Legislator from God like Moses. 'Tis true, none of the Talmudists, Paraphrasts or Rabbins, that I remember, have apply'd this place to the Messias; but neither have they done that by many other places where they fairly might,
The Messias, only, was a Legislator from God like Moses. It's true, none of the Talmudists, Paraphrasts or Rabbis, that I Remember, have applied this place to the Messias; but neither have they done that by many other places where they fairly might,
For now God hath given abundantly more ample Proof of his Mission of Jesus, than ever he did of Moses; by his Doctrine, Life, Miracles, Resurrection, Ascension, Mission of the Holy Ghost upon them who believed in Jesus, and not upon the Jews:
For now God hath given abundantly more ample Proof of his Mission of jesus, than ever he did of Moses; by his Doctrine, Life, Miracles, Resurrection, Ascension, Mission of the Holy Ghost upon them who believed in jesus, and not upon the jews:
A religious and obedient Heart to God by Jesus Christ, producing all the substantial Actions of Piety and Charity to God and our Neighbour, the summ and end even of the Mcsaical Law it self;
A religious and obedient Heart to God by jesus christ, producing all the substantial Actions of Piety and Charity to God and our Neighbour, the sum and end even of the Mcsaical Law it self;
dt j cc j n1 p-acp np1 p-acp np1 np1, vvg d dt j n2 pp-f n1 cc n1 p-acp np1 cc po12 n1, dt n1 cc n1 av pp-f dt j n1 pn31 n1;
Nay, if he doth, Christ shall profit him nothing, as being disobedient to one express Command of Christ, liberty and freedom from that comparatively mean institution.
Nay, if he does, christ shall profit him nothing, as being disobedient to one express Command of christ, liberty and freedom from that comparatively mean Institution.
The Jewish Doctors taught, that they might perform and fulfill all the Commandments of their Law, by their own natural Strength and Power (e), but St. Paul, and the Divine Writers, teach a contrary Doctrine;
The Jewish Doctors taught, that they might perform and fulfil all the commandments of their Law, by their own natural Strength and Power (e), but Saint Paul, and the Divine Writers, teach a contrary Doctrine;
dt jp n2 vvn, cst pns32 vmd vvi cc vvi d dt n2 pp-f po32 n1, p-acp po32 d j n1 cc n1 (sy), p-acp n1 np1, cc dt j-jn n2, vvb dt j-jn n1;
These are all of the most considerable Opinions and Doctrines of the Jewish Doctors, or Expounders of the Mosaical Law concerning Justification, that I at present remember.
These Are all of the most considerable Opinions and Doctrines of the Jewish Doctors, or Expounders of the Mosaical Law Concerning Justification, that I At present Remember.
d vbr d pp-f dt av-ds j n2 cc n2 pp-f dt jp n2, cc n2 pp-f dt j n1 vvg n1, cst pns11 p-acp j vvi.
That all men being sinners are justified, and particularly receive remission of sins, the Holy Spirit and Everlasting Salvation, from the free and undeserved goodness of God, upon the consideration of the perfect Righteousness,
That all men being Sinners Are justified, and particularly receive remission of Sins, the Holy Spirit and Everlasting Salvation, from the free and undeserved Goodness of God, upon the consideration of the perfect Righteousness,
cst d n2 vbg n2 vbr vvn, cc av-j vvi n1 pp-f n2, dt j n1 cc j n1, p-acp dt j cc j n1 pp-f np1, p-acp dt n1 pp-f dt j n1,
and the meritorious Sacrifice of Jesus Christ, and upon the Condition or Qualification of a pious Temper of Heart for the future, to obey the Will of God, (and consequently to do the thing that is right and just) howsoever he shall be pleased to declare it;
and the meritorious Sacrifice of jesus christ, and upon the Condition or Qualification of a pious Temper of Heart for the future, to obey the Will of God, (and consequently to do the thing that is right and just) howsoever he shall be pleased to declare it;
but if it should prove otherwise, it is but a mistake in the signification of a Phrase, I confess obscurely enough delivered to us now at this distance of time,
but if it should prove otherwise, it is but a mistake in the signification of a Phrase, I confess obscurely enough Delivered to us now At this distance of time,
and to which no less than Justification, and Eternal Salvation should be attributed. Besides, if Faith should thus justifie, because it apprehends, takes hold of, and embraces Christ,
and to which no less than Justification, and Eternal Salvation should be attributed. Beside, if Faith should thus justify, Because it apprehends, Takes hold of, and embraces christ,
cc p-acp r-crq dx dc cs n1, cc j n1 vmd vbi vvn. p-acp, cs n1 vmd av vvi, c-acp pn31 vvz, vvz n1 pp-f, cc vvz np1,
and that others sometimes can better tell, and explain their thoughts, than they themselves. As for example, if we take Faith first strictly for an Assent, but then add,
and that Others sometime can better tell, and explain their thoughts, than they themselves. As for Exampl, if we take Faith First strictly for an Assent, but then add,
cc d n2-jn av vmb vvi vvi, cc vvi po32 n2, cs pns32 px32. p-acp p-acp n1, cs pns12 vvb n1 ord av-j p-acp dt n1, cc-acp av vvi,
so firm, repeated, attentive and deliberate an one, like that of Thomas, as to produce in us profound veneration and submission of Soul to God and Christ,
so firm, repeated, attentive and deliberate an one, like that of Thomas, as to produce in us profound veneration and submission of Soul to God and christ,
av j, vvn, j cc j dt crd, av-j d pp-f np1, a-acp pc-acp vvi p-acp pno12 j n1 cc n1 pp-f n1 p-acp np1 cc np1,
but well grounded upon a true Repentance, the real Change and Conversion of the Heart, and supposing and comprehending that, it may pass for a justifying Faith.
but well grounded upon a true Repentance, the real Change and Conversion of the Heart, and supposing and comprehending that, it may pass for a justifying Faith.
cc-acp av vvn p-acp dt j n1, dt j n1 cc n1 pp-f dt n1, cc vvg cc vvg cst, pn31 vmb vvi p-acp dt vvg n1.
finally, when they call their justifying Faith a lively Faith, or Faith working by love, and bringing forth the Fruits of Holiness and good Works, it may do very well;
finally, when they call their justifying Faith a lively Faith, or Faith working by love, and bringing forth the Fruits of Holiness and good Works, it may do very well;
av-j, c-crq pns32 vvb po32 vvg n1 dt j n1, cc n1 vvg p-acp n1, cc vvg av dt n2 pp-f n1 cc j vvz, pn31 vmb vdi av av;
so that, we not only have no reason to fear any harm from that Terrible and Almighty Power, which the Confederation of all Heaven and Earth cannot secure us from:
so that, we not only have no reason to Fear any harm from that Terrible and Almighty Power, which the Confederation of all Heaven and Earth cannot secure us from:
av cst, pns12 xx av-j vhb dx n1 pc-acp vvi d n1 p-acp d j cc j-jn n1, r-crq dt np1 pp-f d n1 cc n1 vmbx vvi pno12 p-acp:
but we have all reason to hope for, and be assured of all Instances of Favour and Bounty, which his infinite Wisdom shall think fit, more and greater than we can conceive.
but we have all reason to hope for, and be assured of all Instances of Favour and Bounty, which his infinite Wisdom shall think fit, more and greater than we can conceive.
cc-acp pns12 vhb d n1 pc-acp vvi p-acp, cc vbi vvn pp-f d n2 pp-f n1 cc n1, r-crq po31 j n1 vmb vvi j, av-dc cc jc cs pns12 vmb vvi.
But on the contrary, they will invite, encourage, command us to make use of him, to make him our Refuge, our Trust, our Solace in all Conditions at all times.
But on the contrary, they will invite, encourage, command us to make use of him, to make him our Refuge, our Trust, our Solace in all Conditions At all times.
then when Death shall envisage and summon us to an appearance before that Sovereign Tribunal, and when we shall stand there to receive our final Doom, and irreversible Sentence.
then when Death shall envisage and summon us to an appearance before that Sovereign Tribunal, and when we shall stand there to receive our final Doom, and irreversible Sentence.
av c-crq n1 vmb j cc vvb pno12 p-acp dt n1 p-acp d j-jn n1, cc c-crq pns12 vmb vvi a-acp pc-acp vvi po12 j n1, cc j n1.
and something of real and good Value, though of his own gift; when Earthly greatness through ignorance, misinformation, humour or necessity may misplace them.
and something of real and good Valve, though of his own gift; when Earthly greatness through ignorance, misinformation, humour or necessity may misplace them.
cc pi pp-f j cc j vvi, cs pp-f po31 d n1; c-crq j n1 p-acp n1, n1, n1 cc n1 vmb vvb pno32.
Let us use our utmost Care and Endeavour on our part, and God will not fail to perform what is to be done on his, to get into the Number of those who are Evangelically justified;
Let us use our utmost Care and Endeavour on our part, and God will not fail to perform what is to be done on his, to get into the Number of those who Are Evangelically justified;
vvb pno12 vvi po12 j n1 cc vvi p-acp po12 n1, cc np1 vmb xx vvi pc-acp vvi r-crq vbz pc-acp vbi vdn p-acp po31, pc-acp vvi p-acp dt n1 pp-f d r-crq vbr av-j vvn;
(a) FOR the ample Proof of the Notion and Sense of NONLATINALPHABET and NONLATINALPHABET sometimes, which I have given, I think what follows will be abundantly sufficient.
(a) FOR the ample Proof of the Notion and Sense of and sometime, which I have given, I think what follows will be abundantly sufficient.
(pns31) p-acp dt j n1 pp-f dt n1 cc n1 pp-f cc av, r-crq pns11 vhb vvn, pns11 vvb r-crq vvz vmb vbi av-j j.
(1) Let it be premised, that though NONLATINALPHABET in its most precise Notion, signifies to pronounce just, to discharge, acquit and absolve from Fault and Punishment;
(1) Let it be premised, that though in its most precise Notion, signifies to pronounce just, to discharge, acquit and absolve from Fault and Punishment;
(2) It is certain, that the word NONLATINALPHABET in the Septuagint, Apocryphal Books, and the New Testament, in above twenty Places, signifies our Sense.
(2) It is certain, that the word in the septuagint, Apocryphal Books, and the New Testament, in above twenty Places, signifies our Sense.
For Example, we may consult these, Gen. 44. 16. Exod. 23. 7. Deut. 25. 1. 1 King. 8. 32. Jes. 5. 23. and 50. 8. Prov. 17. 15. &c. In two or three Places, (2 Sam. 15. 4. Mic. 7. 9. Psal. 81. 3.) it signifies to judge or give sentence, either on the good or bad side,
For Exampl, we may consult these, Gen. 44. 16. Exod 23. 7. Deuteronomy 25. 1. 1 King. 8. 32. Jes. 5. 23. and 50. 8. Curae 17. 15. etc. In two or three Places, (2 Sam. 15. 4. Mic. 7. 9. Psalm 81. 3.) it signifies to judge or give sentence, either on the good or bad side,
Twice it signifies to be just neutrally, not to make just actively, Gen. 38. 26. Psal. 19. 10. In one or two places it may be equally taken in our sense,
Twice it signifies to be just neutrally, not to make just actively, Gen. 38. 26. Psalm 19. 10. In one or two places it may be equally taken in our sense,
av pn31 vvz pc-acp vbi av av-j, xx pc-acp vvi av av-j, np1 crd crd np1 crd crd p-acp crd cc crd n2 pn31 vmb vbi av-jn vvn p-acp po12 n1,
(3) The Hebrew word, NONLATINALPHABET, to which NONLATINALPHABET answers in the Septuagint, manifestly signifies our sense of Justification in above twenty places:
(3) The Hebrew word,, to which answers in the septuagint, manifestly signifies our sense of Justification in above twenty places:
(4) The Chaldee, Syriack and Rabbinical words which interpret the Hebrew, NONLATINALPHABET and the Hellenistical NONLATINALPHABET, are certainly much oftner used in the forensick Sense, such as are NONLATINALPHABET,
(4) The Chaldee, Syriac and Rabbinical words which interpret the Hebrew, and the Hellenistical, Are Certainly much oftener used in the forensic Sense, such as Are,
(crd) dt np1, np1 cc j n2 r-crq vvb dt njp, cc dt j, vbr av-j av-d av-c vvn p-acp dt j n1, d c-acp vbr,
Thus, Rom. 5. 9. justified by his Blood, NONLATINALPHABET, is the same sense with that in Verse 10. We have been reconciled by the Death of his Son, NONLATINALPHABET.
Thus, Rom. 5. 9. justified by his Blood,, is the same sense with that in Verse 10. We have been reconciled by the Death of his Son,.
Again, Rom. 4. from the 2 d. to the 9th. Verse, it is manifest that NONLATINALPHABET, to be justified, and NONLATINALPHABET to justifie, are of the same meaning, with having Faith, NONLATINALPHABET, imputed for righteousness, and NONLATINALPHABET, to impute for righteousness:
Again, Rom. 4. from the 2 d. to the 9th. Verse, it is manifest that, to be justified, and to justify, Are of the same meaning, with having Faith,, imputed for righteousness, and, to impute for righteousness:
But the phrase of imputing for righteousness, &c. is of the same importance with NONLATINALPHABET and NONLATINALPHABET, the remission and covering of sins.
But the phrase of imputing for righteousness, etc. is of the same importance with and, the remission and covering of Sins.
cc-acp dt n1 pp-f vvg p-acp n1, av vbz pp-f dt d n1 p-acp cc, dt n1 cc n-vvg pp-f n2.
and of being used and regarded by God, as a good and just Man useth to be? Finally, Rom. 4. 16. 18. NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET, Condemnation and justification are opposed,
and of being used and regarded by God, as a good and just Man uses to be? Finally, Rom. 4. 16. 18. and and, Condemnation and justification Are opposed,
cc pp-f vbg vvn cc vvn p-acp np1, c-acp dt j cc j n1 vvz pc-acp vbi? av-j, np1 crd crd crd cc cc, n1 cc n1 vbr vvn,
nor is it to be doubted, but that the general Opinions of their Doctors in our Saviour's time, were the same with those we now find among them, especially who were nearest to it.
nor is it to be doubted, but that the general Opinions of their Doctors in our Saviour's time, were the same with those we now find among them, especially who were nearest to it.
By which we may see, how Judaical that Synecdochical way of speaking is used also by St. Paul, Rom. 10. 9, 10. If thou shalt confess with thy mouth, &c. In the Gemara of Cod. Joma. cap. 8. we have two leaves filled with the Elogies of Repentance.
By which we may see, how Judaical that Synecdochical Way of speaking is used also by Saint Paul, Rom. 10. 9, 10. If thou shalt confess with thy Mouth, etc. In the Gemara of Cod. Joma. cap. 8. we have two leaves filled with the Eulogies of Repentance.
If any one committed a sin which deserved Excision, or Death by the hands of the Magistrate, then Repentance and the Day of Expiation did only suspend Punishment, till Affliction and Chastisements expiated and wiped away Guilt and Punishment, (I suppose.) Finally,
If any one committed a since which deserved Excision, or Death by the hands of the Magistrate, then Repentance and the Day of Expiation did only suspend Punishment, till Affliction and Chastisements expiated and wiped away Gilded and Punishment, (I suppose.) Finally,
cs d pi vvd dt n1 r-crq vvd n1, cc n1 p-acp dt n2 pp-f dt n1, av n1 cc dt n1 pp-f n1 vdd av-j vvi n1, c-acp n1 cc n2 vvn cc vvn av j-vvn cc n1, (pns11 vvb.) av-j,
but NONLATINALPHABET and NONLATINALPHABET by the Law and the Retributions of pious Men, or of the Saints, i. e. by Alms and Works of choice and Charity.
but and by the Law and the Retributions of pious Men, or of the Saints, i. e. by Alms and Works of choice and Charity.
cc-acp cc p-acp dt n1 cc dt n2 pp-f j n2, cc pp-f dt n2, sy. sy. p-acp n2 cc vvz pp-f n1 cc n1.
And that of Retribution of the Saints, or of the Religious, signifies more than Observation of Command, viz. Works of Charity, Goodness, Bounty, Liberality, beyond what is by any Divine Law required or due.
And that of Retribution of the Saints, or of the Religious, signifies more than Observation of Command, viz. Works of Charity, goodness, Bounty, Liberality, beyond what is by any Divine Law required or due.
cc d pp-f n1 pp-f dt n2, cc pp-f dt j, vvz av-dc cs n1 pp-f n1, n1 vvz pp-f n1, n1, n1, n1, p-acp r-crq vbz p-acp d j-jn n1 vvd cc j-jn.
We may here fitly observe, that the phrase of NONLATINALPHABET to be expiated, or purged by the Law, expresseth part of St. Paul s NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET, which he peremptorily denies to expiate sin,
We may Here fitly observe, that the phrase of to be expiated, or purged by the Law, Expresses part of Saint Paul s and and, which he peremptorily Denies to expiate since,
In the Author of Eccles. Cap. 18. 22. there is a footstep of expiation of sin by corporal Death, Defer not (saith that Author) till Death to be justified.
In the Author of Eccles. Cap. 18. 22. there is a footstep of expiation of since by corporal Death, Defer not (Says that Author) till Death to be justified.
So St. Paul, Rom. 3. 25. calls Jesus Christ NONLATINALPHABET, a propitiation, and Titus 3. 5. NONLATINALPHABET, &c. not by Works of or by Righteousness which we have done,
So Saint Paul, Rom. 3. 25. calls jesus christ, a propitiation, and Titus 3. 5., etc. not by Works of or by Righteousness which we have done,
av n1 np1, np1 crd crd n2 np1 np1, dt n1, cc np1 crd crd, av xx p-acp vvz a-acp cc p-acp n1 r-crq pns12 vhb vdn,
but according to his Mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost. And John 1. 7. NONLATINALPHABET. The Blood of Christ cleanseth us from all sin;
but according to his Mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost. And John 1. 7.. The Blood of christ Cleanseth us from all since;
And so Prov. 10. 2. and 11. 4. Righteousness delivereth from Death, where NONLATINALPHABET, Righteousness, is most probably to be taken in the Hellenistical Sense,
And so Curae 10. 2. and 11. 4. Righteousness Delivereth from Death, where, Righteousness, is most probably to be taken in the Hellenistical Sense,
cc av np1 crd crd cc crd crd n1 vvz p-acp n1, c-crq, n1, vbz av-ds av-j pc-acp vbi vvn p-acp dt j n1,
for Alms. Because it is in both places opposed to Treasures and Riches, which profit nothing in the Day of Wrath. But most probable it is, that what the Canonical Writers,
for Alms. Because it is in both places opposed to Treasures and Riches, which profit nothing in the Day of Wrath. But most probable it is, that what the Canonical Writers,
and Apocryphal too, perhaps looked upon as a condition and qualification only, for Forgiveness and Divine Favour, the Jews of the following Ages so mistook them,
and Apocryphal too, perhaps looked upon as a condition and qualification only, for Forgiveness and Divine Favour, the jews of the following Ages so mistook them,
cc j av, av vvn p-acp p-acp dt n1 cc n1 av-j, p-acp n1 cc j-jn n1, dt np2 pp-f dt j-vvg n2 av vvd pno32,
In their Talmudical Tract, Bav. Bath. before quoted (fol. 10. 1.) The question is asked why it is twice said (Prov. 10. 2. and 11. 4.) That Righteousness delivereth from Death.
In their Talmudical Tract, Bav. Bath. before quoted (fol. 10. 1.) The question is asked why it is twice said (Curae 10. 2. and 11. 4.) That Righteousness Delivereth from Death.
The generality of their Doctors thought of no such thing, nor make any mention of the Merits of the Messias. Nor did those few speak of it as necessary or certain,
The generality of their Doctors Thought of no such thing, nor make any mention of the Merits of the Messias. Nor did those few speak of it as necessary or certain,
dt n1 pp-f po32 n2 vvn pp-f dx d n1, ccx vvi d n1 pp-f dt n2 pp-f dt np1. ccx vdd d d vvb pp-f pn31 c-acp j cc j,
Finally, they say nothing who this Messias was, and it is certain the Apostles Adversaries, the Bulk of the Jewish Doctors denied Jesus of Nazareth to be him.
Finally, they say nothing who this Messias was, and it is certain the Apostles Adversaries, the Bulk of the Jewish Doctors denied jesus of Nazareth to be him.
Who these Ancient Jewish Authors were, some of them see in the Preface to the first Volume of Lightfoot, pag. 14, 15. and L'empereur 's Annotations on Jach. on Dan. 9. which is enough to let a Jew see,
Who these Ancient Jewish Authors were, Some of them see in the Preface to the First Volume of Lightfoot, page. 14, 15. and L'empereur is Annotations on Jack. on Dan. 9. which is enough to let a Jew see,
q-crq d j jp n2 vbdr, d pp-f pno32 vvi p-acp dt n1 p-acp dt ord n1 pp-f j, n1. crd, crd cc np1 vbz n2 p-acp np1. p-acp np1 crd r-crq vbz av-d pc-acp vvi dt np1 vvb,
But it is sufficiently known to those, that are acquainted with the Talmudical and Rabbinical Language, that properly and strictly to merit by being Righteous and Just, is the first signification of the word NONLATINALPHABET.
But it is sufficiently known to those, that Are acquainted with the Talmudical and Rabbinical Language, that properly and strictly to merit by being Righteous and Just, is the First signification of the word.
p-acp pn31 vbz av-j vvn p-acp d, cst vbr vvn p-acp dt j cc j n1, cst av-j cc av-j pc-acp vvi p-acp vbg j cc j, vbz dt ord n1 pp-f dt n1.
and offered by his Father Abraham. And Psalm 60. 7. the Chal, parap. introduceth David praying for the sake of the Truth of Abraham, the Righteousness of Isaac, and the Piety, NONLATINALPHABET, of Jacob.
and offered by his Father Abraham. And Psalm 60. 7. the Chal, Parap. introduceth David praying for the sake of the Truth of Abraham, the Righteousness of Isaac, and the Piety,, of Jacob.
yea, and forgive some punishments of some sins, for the sake, and at the request of some other eminently, holy and righreous Man; (so Pharaoh 's Steward was blessed for Joseph 's sake;
yea, and forgive Some punishments of Some Sins, for the sake, and At the request of Some other eminently, holy and righreous Man; (so Pharaoh is Steward was blessed for Joseph is sake;
uh, cc vvb d n2 pp-f d n2, p-acp dt n1, cc p-acp dt n1 pp-f d n-jn av-j, j cc j n1; (av np1 vbz n1 vbds vvn p-acp np1 vbz n1;
What we Christians are taught, to be the just and due honour only of the Messias, even Jesus of Nazareth. Besides, we believe, that this very great favour afforded to the best of Men, is bestowed upon them for the sake of Jesus the Christ, which the Jews never thought of.
What we Christians Are taught, to be the just and due honour only of the Messias, even jesus of Nazareth. Beside, we believe, that this very great favour afforded to the best of Men, is bestowed upon them for the sake of jesus the christ, which the jews never Thought of.
So we find it in the Treatise Sanhedrin. cap. 11. misn. 1. & 4. I know they do not all say just the same things in this matter, as well as in others:
So we find it in the Treatise Sanhedrin. cap. 11. Mishna. 1. & 4. I know they do not all say just the same things in this matter, as well as in Others:
av pns12 vvb pn31 p-acp dt n1 np1. n1. crd vvi. crd cc crd pns11 vvb pns32 vdb xx d vvi av dt d n2 p-acp d n1, c-acp av c-acp p-acp n2-jn:
But from their own Books, and the Scripture it seems most probable, that the Generality of the Doctors and People did believe that their very relation to Abraham, and being the Disciples of Moses, did deserve very good usage from God.
But from their own Books, and the Scripture it seems most probable, that the Generality of the Doctors and People did believe that their very Relation to Abraham, and being the Disciples of Moses, did deserve very good usage from God.
cc-acp p-acp po32 d n2, cc dt n1 pn31 vvz av-ds j, cst dt n1 pp-f dt n2 cc n1 vdd vvi cst po32 j n1 p-acp np1, cc vbg dt n2 pp-f np1, vdd vvi av j n1 p-acp np1.
Moses himself seems to intimate, what an insolent and arrogant People they were, and would prove, Deut. 9. 4. when he tells them, that they were rather worse than other Nations,
Moses himself seems to intimate, what an insolent and arrogant People they were, and would prove, Deuteronomy 9. 4. when he tells them, that they were rather Worse than other nations,
(e) We do not, as I remember, meet with any acknowledgment of Divine Grace, any supervenient additional Influence or Assistance, either in the Scripture,
(e) We do not, as I Remember, meet with any acknowledgment of Divine Grace, any supervenient additional Influence or Assistance, either in the Scripture,
(sy) pns12 vdb xx, c-acp pns11 vvb, vvb p-acp d n1 pp-f j-jn n1, d j j n1 cc n1, av-d p-acp dt n1,
or in their own Writings, as necessary to Repentance, Reformation, or becoming a good Man, by any Pharisaical Jew, such as St. Paul disputes against?
or in their own Writings, as necessary to Repentance, Reformation, or becoming a good Man, by any Pharisaical Jew, such as Saint Paul disputes against?
cc p-acp po32 d n2-vvg, c-acp j p-acp n1, n1, cc vvg dt j n1, p-acp d j np1, d c-acp n1 np1 vvz p-acp?
And it seems to me the most genuine Sense of that known and ancient saying amongst them NONLATINALPHABET i. e. all things are in the Power and disposal of Heaven, except the fear of God.
And it seems to me the most genuine Sense of that known and ancient saying among them i. e. all things Are in the Power and disposal of Heaven, except the Fear of God.
cc pn31 vvz p-acp pno11 dt av-ds j n1 pp-f d vvn cc j n-vvg p-acp pno32 pns11. sy. d n2 vbr p-acp dt n1 cc n1 pp-f n1, c-acp dt n1 pp-f np1.
It is true, there may be met with in some of their Prayers extant among them, a Petition for God's help to keep his Commandments, to serve him and keep them from sin,
It is true, there may be met with in Some of their Prayers extant among them, a Petition for God's help to keep his commandments, to serve him and keep them from since,
So we find in their Office for the Day of Expiation, NONLATINALPHABET, that God would purifie their Hearts to serve him, that it would please God they might not sin.
So we find in their Office for the Day of Expiation,, that God would purify their Hearts to serve him, that it would please God they might not sin.
But it is more than I know, if they any where use it as an Argument for this their Prayer, that they cannot possibly obtain those their Desires, without God's special help and aid.
But it is more than I know, if they any where use it as an Argument for this their Prayer, that they cannot possibly obtain those their Desires, without God's special help and aid.
p-acp pn31 vbz dc cs pns11 vvb, cs pns32 d c-crq vvi pn31 p-acp dt n1 p-acp d po32 n1, cst pns32 vmbx av-j vvi d po32 n2, p-acp npg1 j n1 cc n1.
This opinion of their natural strength sufficient (like Pelagianism so called amongst us) to repent and be converted, might induce them to their opinion about Merit;
This opinion of their natural strength sufficient (like Pelagianism so called among us) to Repent and be converted, might induce them to their opinion about Merit;
d n1 pp-f po32 j n1 j (j n1 av vvn p-acp pno12) pc-acp vvi cc vbi vvn, vmd vvi pno32 p-acp po32 n1 p-acp n1;
For what if they had so much Power of Nature left, whence had they it? was it their own originally? did they give it themselves? or was it not the gift of God who made them? did not God continue this natural Power,
For what if they had so much Power of Nature left, whence had they it? was it their own originally? did they give it themselves? or was it not the gift of God who made them? did not God continue this natural Power,
p-acp r-crq cs pns32 vhd av d n1 pp-f n1 vvn, c-crq vhd pns32 pn31? vbds pn31 pc-acp vvi av-j? vdd pns32 vvi pn31 px32? cc vbds pn31 xx dt n1 pp-f np1 r-crq vvd pno32? vdd xx np1 vvi d j n1,
(f) Every where in the Scripture, but more especially in the Epistles, Sanctification, Regeneration, Renovation, Salvation, &c. are ascribed to God and the Holy Spirit, the beginning and improvements of goodness in us,
(f) Every where in the Scripture, but more especially in the Epistles, Sanctification, Regeneration, Renovation, Salvation, etc. Are ascribed to God and the Holy Spirit, the beginning and improvements of Goodness in us,
(sy) d c-crq p-acp dt n1, cc-acp av-dc av-j p-acp dt n2, n1, n1, n1, n1, av vbr vvn p-acp np1 cc dt j n1, dt n1 cc n2 pp-f n1 p-acp pno12,
and of the spiritual life, are attributed to the grace or influence of God, preventing, concurring, exciting, strengthening our Resolutions and Endeavours.
and of the spiritual life, Are attributed to the grace or influence of God, preventing, concurring, exciting, strengthening our Resolutions and Endeavours.
cc pp-f dt j n1, vbr vvn p-acp dt n1 cc n1 pp-f np1, vvg, vvg, j, vvg po12 n2 cc n2.
and that God will not without himself, ordinarily speaking, for God no doubt can, and hath irresistibly and physically (as they speak) converted some, (such as St. Paul) for eminent Examples of the Power of Divine Grace,
and that God will not without himself, ordinarily speaking, for God no doubt can, and hath irresistibly and physically (as they speak) converted Some, (such as Saint Paul) for eminent Examples of the Power of Divine Grace,
cc cst np1 vmb xx p-acp px31, av-j vvg, c-acp np1 dx n1 vmb, cc vhz av-j cc av-j (c-acp pns32 vvb) vvd d, (d c-acp n1 np1) p-acp j n2 pp-f dt n1 pp-f j-jn n1,
Mans nature, as it is now corrupted, cannot recover the Rule and Dominion of Reason, Conscience, Vertue and Goodness in his Soul, without the powerfull Aid of Divine Grace;
men nature, as it is now corrupted, cannot recover the Rule and Dominion of Reason, Conscience, Virtue and goodness in his Soul, without the powerful Aid of Divine Grace;
ng1 n1, c-acp pn31 vbz av vvn, vmbx vvi dt n1 cc n1 pp-f n1, n1, n1 cc n1 p-acp po31 n1, p-acp dt j n1 pp-f j-jn n1;
as Deut. 30. 16. God promiseth to circumcise the hearts of the Israelites, and their Posterity, &c. where we may observe a spiritual promise in the body of the Law.
as Deuteronomy 30. 16. God promises to circumcise the hearts of the Israelites, and their Posterity, etc. where we may observe a spiritual promise in the body of the Law.
And Jerem. 13. 23. Can an Aethiopian change his skin, &c. and David prays in his penitential Psalm, that God would not take his holy Spirit from him,
And Jeremiah 13. 23. Can an aethiopian change his skin, etc. and David prays in his penitential Psalm, that God would not take his holy Spirit from him,
np1 np1 crd crd vmb dt jp n1 po31 n1, av cc np1 vvz p-acp po31 j n1, cst np1 vmd xx vvi po31 j n1 p-acp pno31,
But these next of all to the Apostles, were content to speak simply, and little varying from the Apostolical words, Clem. Epist. to the Cor. p. 41. NONLATINALPHABET.
But these next of all to the Apostles, were content to speak simply, and little varying from the Apostolical words, Clem. Epistle to the Cor. p. 41..
p-acp d ord pp-f d p-acp dt n2, vbdr j pc-acp vvi av-j, cc av-j vvg p-acp dt j n2, np1 np1 p-acp dt np1 n1 crd.
but by Faith, by which the Almighty hath ever justified all Men from the beginning, which differs little in words, nothing in sense, from the Apostle, Rom. 4. in the case of Abraham. And the Author to the Hebrews, Chap. 11. explain'd in the Discourse above.
but by Faith, by which the Almighty hath ever justified all Men from the beginning, which differs little in words, nothing in sense, from the Apostle, Rom. 4. in the case of Abraham. And the Author to the Hebrews, Chap. 11. explained in the Discourse above.
But without doubt there were enough of them in his time to have quoted, and which contained the same Opinions concerning Justification, which we have cited in these Annotations,
But without doubt there were enough of them in his time to have quoted, and which contained the same Opinions Concerning Justification, which we have cited in these Annotations,
p-acp p-acp n1 a-acp vbdr d pp-f pno32 p-acp po31 n1 pc-acp vhi vvn, cc r-crq vvd dt d n2 vvg n1, r-crq pns12 vhb vvn p-acp d n2,
and distance of the Natures of things, or in the skill of expounding and interpreting the Holy Scriptures, which this present Age by the good Providence of Almighty God doth enjoy.
and distance of the Nature's of things, or in the skill of expounding and interpreting the Holy Scriptures, which this present Age by the good Providence of Almighty God does enjoy.
cc n1 pp-f dt n2 pp-f n2, cc p-acp dt n1 pp-f vvg cc n-vvg dt j n2, r-crq d j n1 p-acp dt j n1 pp-f j-jn np1 vdz vvi.
and particularly that instance of his Favour, Remission of Sins upon Repentance, and how? IV. Whether Jesus Christ dying, was not a proper Expiatory Sacrifice?
and particularly that instance of his Favour, Remission of Sins upon Repentance, and how? IV. Whither jesus christ dying, was not a proper Expiatory Sacrifice?
cc av-j d n1 pp-f po31 n1, n1 pp-f n2 p-acp n1, cc q-crq? np1 cs np1 np1 vvg, vbds xx dt j j n1?
Whether the Act of God's forgiving Sins to penitent Sinners, in Consideration of the Sacrifice and Merits of Christ Jesus, instead of the Act of punishing them, might not be called properly,
Whither the Act of God's forgiving Sins to penitent Sinners, in Consideration of the Sacrifice and Merits of christ jesus, instead of the Act of punishing them, might not be called properly,
The Sovereign Lord of Heaven and Earth, who is only able to save or destroy us Eternally, looks towards us with a Countenance full of Compassion and good Will.
The Sovereign Lord of Heaven and Earth, who is only able to save or destroy us Eternally, looks towards us with a Countenance full of Compassion and good Will.
dt j-jn n1 pp-f n1 cc n1, r-crq vbz av-j j pc-acp vvi cc vvi pno12 av-j, vvz p-acp pno12 p-acp dt n1 j pp-f n1 cc j n1.
O sing unto the Lord a new Song, sing unto the Lord all the Earth; sing unto the Lord, bless his Name, shew forth his Salvation from day to day. Ps. 96. 1. Most of the words in the Text, may afford us matter of excellent Observation. These five, I.
Oh sing unto the Lord a new Song, sing unto the Lord all the Earth; sing unto the Lord, bless his Name, show forth his Salvation from day to day. Ps. 96. 1. Most of the words in the Text, may afford us matter of excellent Observation. These five, I.
The Act, Reconciling. II. The Author, God. III. The Parties, God and the World. IV. The Instrument, Christ. V. The principal Instance or Effect of this Reconciliation, (not the onely one) Not imputing their Trespasses unto them.
The Act, Reconciling. II The Author, God. III. The Parties, God and the World. IV. The Instrument, christ. V. The principal Instance or Effect of this Reconciliation, (not the only one) Not imputing their Trespasses unto them.
dt n1, n-vvg. crd dt n1, np1. np1. dt n2, np1 cc dt n1. np1 dt n1, np1. np1 dt j-jn n1 cc vvb pp-f d n1, (xx dt j pi) xx vvg po32 n2 p-acp pno32.
And the same Apostle tells us, That the flesh lusteth against the spirit, and the spirit against the flesh, Gal. 5. 17. The degenerate and regenerate Nature, are contrary one to the other, Ephes. 4. 22. The old Man is corrupt, the new Man is created after God in Righteousness and true Holiness.
And the same Apostle tells us, That the Flesh Lusteth against the Spirit, and the Spirit against the Flesh, Gal. 5. 17. The degenerate and regenerate Nature, Are contrary one to the other, Ephesians 4. 22. The old Man is corrupt, the new Man is created After God in Righteousness and true Holiness.
And the Gentiles (which were almost all the World, nor were the generality of the Jews inwardly much better) amongst other their abominable Qualities, are termed Haters of God. Thus we see how man is the Enemy of God.
And the Gentiles (which were almost all the World, nor were the generality of the jews inwardly much better) among other their abominable Qualities, Are termed Haters of God. Thus we see how man is the Enemy of God.
cc dt np1 (r-crq vbdr av d dt n1, ccx vbdr dt n1 pp-f dt np2 av-j av-d jc) p-acp j-jn po32 j n2, vbr vvn n2 pp-f np1. av pns12 vvb c-crq n1 vbz dt n1 pp-f np1.
and Laws, are as contrary to Man's, as his is to God's. (2) That God hates a sinfull Nature as such (to speak after the manner of men) infinitely more than the wicked Man doth the holy and pure Nature of God.
and Laws, Are as contrary to Man's, as his is to God's. (2) That God hates a sinful Nature as such (to speak After the manner of men) infinitely more than the wicked Man does the holy and pure Nature of God.
as God is righteous and holy, and so it is every where express'd in the Scripture, God's Soul hates the wicked, Prov. 15. 9. It must be acknowledged, (3) that God often treats wicked Men, in some respects,
as God is righteous and holy, and so it is every where expressed in the Scripture, God's Soul hates the wicked, Curae 15. 9. It must be acknowledged, (3) that God often treats wicked Men, in Some respects,
c-acp np1 vbz j cc j, cc av pn31 vbz d c-crq vvn p-acp dt n1, npg1 n1 vvz dt j, np1 crd crd pn31 vmb vbi vvn, (crd) cst np1 av vvz j n2, p-acp d n2,
But then, more generally, he useth them like one, who beareth their Persons good Will: for he pities their blindness and perverseness, he bears them with the utmost Patience;
But then, more generally, he uses them like one, who bears their Persons good Will: for he pities their blindness and perverseness, he bears them with the utmost Patience;
and here we are to observe, that it is but one of the parties at Enmity, that design'd and endeavour ▪ d a Reconciliation, and that is God. Stupendious Goodness!
and Here we Are to observe, that it is but one of the parties At Enmity, that designed and endeavour ▪ worser a Reconciliation, and that is God. Stupendious goodness!
cc av pns12 vbr pc-acp vvi, cst pn31 vbz p-acp crd pp-f dt n2 p-acp n1, cst vvd cc vvi ▪ sy dt n1, cc d vbz np1. j n1!
God, infinitely holy, wise and good; Man unholy, foolish and wicked: God neglected and forgotten, and most part wilfully, injuriously offended, and even insolently despis'd:
God, infinitely holy, wise and good; Man unholy, foolish and wicked: God neglected and forgotten, and most part wilfully, injuriously offended, and even insolently despised:
np1, av-j j, j cc j; n1 j, j cc j: np1 vvd cc vvn, cc ds n1 av-j, av-j vvn, cc av av-j vvn:
Finally, God Omnipotent, who could have done himself right every Moment, crush'd this pitifull Worm to dirt, turn'd him out of Being, or into Eternal Misery;
Finally, God Omnipotent, who could have done himself right every Moment, crushed this pitiful Worm to dirt, turned him out of Being, or into Eternal Misery;
av-j, np1 j, r-crq vmd vhi vdn px31 av-jn d n1, vvd d j n1 p-acp n1, vvd pno31 av pp-f vbg, cc p-acp j n1;
Man who could at his worst but have wrigled, turned up his blasphemous Mouth, and contemptible Head against Heaven (not without its permission neither) and finally perished in his inveterate Enmity against it.
Man who could At his worst but have wriggled, turned up his blasphemous Mouth, and contemptible Head against Heaven (not without its permission neither) and finally perished in his inveterate Enmity against it.
Even so far, as to beseech him to be friends, as it follows in the Verse after the Text. Now then we are Embassadours for Christ (and Christ is for God) for it is added, as though God did beseech you by us, we pray you in Christ's stead be reconciled to God.
Even so Far, as to beseech him to be Friends, as it follows in the Verse After the Text. Now then we Are ambassadors for christ (and christ is for God) for it is added, as though God did beseech you by us, we pray you in Christ's stead be reconciled to God.
How canst thou hear such words, O man, and not presently fall down upon thy Knees, endeavouring to prevent, in appearance, such an indecent Condescension? And dost thou, O Heavenly Father, beseech me? is it not below thy infinite Majesty, to be a Suitor to a mean and sinfull Creature? shall a prodigal and rebellious Child suffer his wise,
How Canst thou hear such words, Oh man, and not presently fallen down upon thy Knees, endeavouring to prevent, in appearance, such an indecent Condescension? And dost thou, Oh Heavenly Father, beseech me? is it not below thy infinite Majesty, to be a Suitor to a mean and sinful Creature? shall a prodigal and rebellious Child suffer his wise,
c-crq vm2 pns21 vvi d n2, uh n1, cc xx av-j vvi a-acp p-acp po21 n2, vvg pc-acp vvi, p-acp n1, d dt j n1? cc vd2 pns21, uh j n1, vvb pno11? vbz pn31 xx p-acp po21 j n1, pc-acp vbi dt n1 p-acp dt j cc j n1? vmb dt j-jn cc j n1 vvi po31 n1,
And though they should have known him, and how the case stood between them, (as we through his great mercy do:) yet through Perverseness, Pride, Haughtiness and Licentiousness, natural and affected Delight in evil Temper and Practice, they would have refused his kind Offers,
And though they should have known him, and how the case stood between them, (as we through his great mercy do:) yet through Perverseness, Pride, Haughtiness and Licentiousness, natural and affected Delight in evil Temper and Practice, they would have refused his kind Offers,
cc cs pns32 vmd vhi vvn pno31, cc c-crq dt n1 vvd p-acp pno32, (c-acp pns12 p-acp po31 j n1 vdb:) av p-acp n1, n1, n1 cc n1, j cc j-vvn n1 p-acp j-jn vvi cc vvi, pns32 vmd vhi vvn po31 n1 vvz,
like the Barbarous of Mankind, who will not be brought to a civil Life, but chuse to continue in Nastiness, Rudeness and Brutality, mortally hating all those, who would perswade them to change their manners.
like the Barbarous of Mankind, who will not be brought to a civil Life, but choose to continue in Nastiness, Rudeness and Brutality, mortally hating all those, who would persuade them to change their manners.
That's the 2 d. thing observable in the words, the Author of this Reconciliation, God. God was in Christ, &c. III. The third is the Parties to be reconciled, God and the World:
That's the 2 d. thing observable in the words, the Author of this Reconciliation, God. God was in christ, etc. III. The third is the Parties to be reconciled, God and the World:
d|vbz dt crd zz. n1 j p-acp dt n2, dt n1 pp-f d n1, np1. np1 vbds p-acp np1, av np1. dt ord vbz dt n2 pc-acp vbi vvn, np1 cc dt n1:
1. The Goodness of God, that he would be pleased to be reconciled at all, that he would vouchsafe to take any course to remove the Enmity between himself and sinners;
1. The goodness of God, that he would be pleased to be reconciled At all, that he would vouchsafe to take any course to remove the Enmity between himself and Sinners;
that he would contrive and prosecute (to speak after the manner of men) such a design, that man first might have no unjust Enmity in his Nature against him,
that he would contrive and prosecute (to speak After the manner of men) such a Design, that man First might have no unjust Enmity in his Nature against him,
cst pns31 vmd vvi cc vvb (p-acp vvi p-acp dt n1 pp-f n2) d dt n1, cst n1 ord vmd vhi dx j n1 p-acp po31 n1 p-acp pno31,
and that he might not be obliged by his Sanctity, Justice, and even Universal Goodness it self, to use him as an Enemy, that there might be settled and preserved,
and that he might not be obliged by his Sanctity, justice, and even Universal goodness it self, to use him as an Enemy, that there might be settled and preserved,
cc cst pns31 vmd xx vbi vvn p-acp po31 n1, n1, cc av j-u n1 pn31 n1, pc-acp vvi pno31 p-acp dt n1, cst a-acp vmd vbi vvn cc vvn,
2. That which is here most proper, is God's gracious Condescension, or even Humility. Condescension to the lowest Acts of Goodness and Charity, where it doth not hinder greater, (as it doth not in God, who is always sufficient for all kinds and instances of it together) is one Branch of Humility;
2. That which is Here most proper, is God's gracious Condescension, or even Humility. Condescension to the lowest Acts of goodness and Charity, where it does not hinder greater, (as it does not in God, who is always sufficient for all Kinds and instances of it together) is one Branch of Humility;
crd d r-crq vbz av av-ds j, vbz npg1 j n1, cc av n1. n1 p-acp dt js n2 pp-f n1 cc n1, c-crq pn31 vdz xx vvi jc, (c-acp pn31 vdz xx p-acp np1, r-crq vbz av j p-acp d n2 cc n2 pp-f pn31 av) vbz crd n1 pp-f n1;
and that Branch particularly of Condescension to the lowest Acts of Charity and Goodness, where it hinders not greater, is an Imitation not only of Angels, but of God Almighty himself.
and that Branch particularly of Condescension to the lowest Acts of Charity and goodness, where it hinders not greater, is an Imitation not only of Angels, but of God Almighty himself.
cc d n1 av-jn pp-f n1 p-acp dt js n2 pp-f n1 cc n1, c-crq pn31 vvz xx jc, vbz dt n1 xx av-j pp-f n2, cc-acp pp-f np1 np1 px31.
This gracious Condescension of God may be (if we please) justly raised by the distinct Consideration of three things. (1) That he vouchsafes to be reconciled to his own Creatures.
This gracious Condescension of God may be (if we please) justly raised by the distinct Consideration of three things. (1) That he vouchsafes to be reconciled to his own Creatures.
and yet so proud and willfull a sinner as some are at least in great Degree, (and the worst are not excepted) who carelesly and contemptuously, continually provoke him, who defie him, proclaim War against him,
and yet so proud and wilful a sinner as Some Are At least in great Degree, (and the worst Are not excepted) who carelessly and contemptuously, continually provoke him, who defy him, proclaim War against him,
cc av av j cc j dt n1 c-acp d vbr p-acp ds p-acp j n1, (cc dt js vbr xx vvn) r-crq av-j cc av-j, av-j vvi pno31, r-crq vvb pno31, vvb n1 p-acp pno31,
and Design of Reconciliation, and that is Christ, NONLATINALPHABET, i. e. by Christ. Such is the ordinary Hellenistical use of the Hebrew [ NONLATINALPHABET ].
and Design of Reconciliation, and that is christ,, i. e. by christ. Such is the ordinary Hellenistical use of the Hebrew [ ].
cc n1 pp-f n1, cc d vbz np1,, sy. sy. p-acp np1. d vbz dt j j n1 pp-f dt njp [ ].
Here might be a large Field of Discourse, by particularizing the manner and method, which Jesus Christ, God's Messenger to Mankind, sent to effect and execute this Design of Reconciliation, makes use of:
Here might be a large Field of Discourse, by particularizing the manner and method, which jesus christ, God's Messenger to Mankind, sent to Effect and execute this Design of Reconciliation, makes use of:
av vmd vbi dt j n1 pp-f n1, p-acp vvg dt n1 cc n1, r-crq np1 np1, npg1 n1 p-acp n1, vvd pc-acp vvi cc vvi d n1 pp-f n1, vvz n1 pp-f:
The (1) with which God by Jesus Christ begun the Execution of his Designs, was the miraculous History of Christ, from and before his Birth, to his sending the promised Gift of the Holy Ghost.
The (1) with which God by jesus christ begun the Execution of his Designs, was the miraculous History of christ, from and before his Birth, to his sending the promised Gift of the Holy Ghost.
He was to tell them who and what he was, from whom he came, his Relation to Man, &c. that He was the one only true God, infinitely great, holy and just;
He was to tell them who and what he was, from whom he Come, his Relation to Man, etc. that He was the one only true God, infinitely great, holy and just;
By the Interposition and Consideration of these, it became the Justice, Clemency and Wisdom of God, to be mercifull and benevolent to rebellious Mankind, in all these Instances, presently to be mentioned:
By the Interposition and Consideration of these, it became the justice, Clemency and Wisdom of God, to be merciful and benevolent to rebellious Mankind, in all these Instances, presently to be mentioned:
p-acp dt n1 cc n1 pp-f d, pn31 vvd dt n1, n1 cc n1 pp-f np1, pc-acp vbi j cc j p-acp j n1, p-acp d d n2, av-j pc-acp vbi vvn:
We may add to these a fourth, and that is the continual Intercession of Jesus Christ in Heaven, by which he still carries on the reconciling Design between God and the World.
We may add to these a fourth, and that is the continual Intercession of jesus christ in Heaven, by which he still carries on the reconciling Design between God and the World.
pns12 vmb vvi p-acp d dt ord, cc d vbz dt j n1 pp-f np1 np1 p-acp n1, p-acp r-crq pns31 av vvz p-acp dt n-vvg n1 p-acp np1 cc dt n1.
He interceeds also for their improvement, advance and perseverance in their Duty and Obedience to God, that they might be preserved through God's Power and Care, through Faith unto Salvation,
He intercedes also for their improvement, advance and perseverance in their Duty and obedience to God, that they might be preserved through God's Power and Care, through Faith unto Salvation,
pns31 vvz av p-acp po32 n1, vvb cc n1 p-acp po32 n1 cc n1 p-acp np1, cst pns32 vmd vbi vvn p-acp npg1 n1 cc n1, p-acp n1 p-acp n1,
I say all, both bad and good, i. e. those who generally live according to the Flesh, who are under the Power of Lusts and inordinate Appetite, and those who live according to the Spirit, who are generally governed by their Conscience, the Fear and Love of God, a Divine Principle inspired or commanded by the Holy Spirit.
I say all, both bad and good, i. e. those who generally live according to the Flesh, who Are under the Power of Lustiest and inordinate Appetite, and those who live according to the Spirit, who Are generally governed by their Conscience, the fear and Love of God, a Divine Principle inspired or commanded by the Holy Spirit.
pns11 vvb d, av-d j cc j, sy. sy. d r-crq av-j vvb vvg p-acp dt n1, r-crq vbr p-acp dt n1 pp-f n2 cc j n1, cc d r-crq vvb vvg p-acp dt n1, r-crq vbr av-j vvn p-acp po32 n1, dt n1 cc n1 pp-f np1, dt j-jn n1 vvn cc vvn p-acp dt j n1.
that he gives time and means for the Reformation of the one, and recovery of the other. (2) A 2 d. Effect of God's Reconciliation, is pardon of sin upon repentance, not without it.
that he gives time and means for the Reformation of the one, and recovery of the other. (2) A 2 d. Effect of God's Reconciliation, is pardon of since upon Repentance, not without it.
and through this Name is preached to you forgiveness of sins, Acts 13. 38. A 3 d. Effect of God's reconciliation, is a good Man's improvement in grace and holiness.
and through this Name is preached to you forgiveness of Sins, Acts 13. 38. A 3 d. Effect of God's reconciliation, is a good Man's improvement in grace and holiness.
cc p-acp d n1 vbz vvn p-acp pn22 n1 pp-f n2, n2 crd crd dt crd zz. vvb pp-f npg1 n1, vbz dt j ng1 n1 p-acp n1 cc n1.
God will settle us eternally in such a State of Life, where our Aspires after the spiritual Life of Wisdom, Vertue and Holiness, which were always here strugling,
God will settle us eternally in such a State of Life, where our Aspires After the spiritual Life of Wisdom, Virtue and Holiness, which were always Here struggling,
np1 vmb vvi pno12 av-j p-acp d dt n1 pp-f n1, c-crq po12 vvz p-acp dt j n1 pp-f n1, n1 cc n1, r-crq vbdr av av vvg,
and sometimes oppressed and mastered by the insinuating or boysterous Affections and Appetites of the carnal Life, shall be perfectly gratified, constantly victorious,
and sometime oppressed and mastered by the insinuating or boisterous Affections and Appetites of the carnal Life, shall be perfectly gratified, constantly victorious,
cc av vvn cc vvn p-acp dt j-vvg cc j n2 cc n2 pp-f dt j n1, vmb vbi av-j vvn, av-j j,
and full trust in God, access with boldness to the Throne of Grace, a constant, comfortable and joyous State of mind, which we leave to reflection and meditation.
and full trust in God, access with boldness to the Throne of Grace, a constant, comfortable and joyous State of mind, which we leave to reflection and meditation.
cc j n1 p-acp np1, n1 p-acp n1 p-acp dt n1 pp-f n1, dt j, j cc j n1 pp-f n1, r-crq pns12 vvb p-acp n1 cc n1.
and at once see the mighty Advantages of God's reconciliation and friendship by Jesus Christ, and our as great obligations of duty and affection to them.
and At once see the mighty Advantages of God's reconciliation and friendship by jesus christ, and our as great obligations of duty and affection to them.
cc p-acp a-acp vvi dt j n2 pp-f npg1 n1 cc n1 p-acp np1 np1, cc po12 c-acp j n2 pp-f n1 cc n1 p-acp pno32.
God commendeth his love towards us, &c. Rom. 5. 8. And God who is rich in mercy, &c. Eph. 2. 4. Our Saviour himself in John 15. 13. Greater love than this hath no man, &c.
God commends his love towards us, etc. Rom. 5. 8. And God who is rich in mercy, etc. Ephesians 2. 4. Our Saviour himself in John 15. 13. Greater love than this hath no man, etc.
np1 vvz po31 n1 p-acp pno12, av np1 crd crd np1 np1 r-crq vbz j p-acp n1, av np1 crd crd po12 n1 px31 p-acp np1 crd crd jc n1 cs d vhz dx n1, av
God needs us not, our love and service what can it advantage him? Can a man be profitable to God? Job 32. 2, 3. God, whose Power is irresistible, who can avenge himself upon us,
God needs us not, our love and service what can it advantage him? Can a man be profitable to God? Job 32. 2, 3. God, whose Power is irresistible, who can avenge himself upon us,
for the Supreme Monarch of the World, whose Throne fills the immense Spaces of the Universe, whose Foot-stool is paved with Stars, whose word immediately flyeth every where, and pierceth to the Center;
for the Supreme Monarch of the World, whose Throne fills the immense Spaces of the Universe, whose Footstool is paved with Stars, whose word immediately flies every where, and pierces to the Centre;
to leave a Dunghill a mean and sordid manner of life, and to qualifie and dress himself for an Eternal Inheritance, Residence and Conversation with himself in his own Palace? what love and goodness ever heard like this? But 2 d. it is not enough to wonder at so condescending goodness;
to leave a Dunghill a mean and sordid manner of life, and to qualify and dress himself for an Eternal Inheritance, Residence and Conversation with himself in his own Palace? what love and Goodness ever herd like this? But 2 d. it is not enough to wonder At so condescending Goodness;
pc-acp vvi dt n1 dt j cc j n1 pp-f n1, cc pc-acp vvi cc vvi px31 p-acp dt j n1, n1 cc n1 p-acp px31 p-acp po31 d n1? q-crq n1 cc n1 av vvd av-j d? p-acp crd zz. pn31 vbz xx av-d pc-acp vvi p-acp av vvg n1;
but those of Heaven in quality and degree, and duration, are beyond our understanding. If God be our Friend, we need not fear the Power and Malice of any;
but those of Heaven in quality and degree, and duration, Are beyond our understanding. If God be our Friend, we need not Fear the Power and Malice of any;
cc-acp d pp-f n1 p-acp n1 cc n1, cc n1, vbr p-acp po12 n1. cs np1 vbb po12 n1, pns12 vvb xx vvb dt n1 cc n1 pp-f d;
so saith the Apostle, with as just, as mighty a Triumph, Rom. 8. 15. But (2) what are the Consequents of God's Enmity at last? In few words, oft-times severe Punishment, in respect of this bodily Life,
so Says the Apostle, with as just, as mighty a Triumph, Rom. 8. 15. But (2) what Are the Consequents of God's Enmity At last? In few words, ofttimes severe Punishment, in respect of this bodily Life,
av vvz dt n1, p-acp p-acp j, c-acp j dt n1, np1 crd crd cc-acp (crd) r-crq vbr dt n2-j pp-f npg1 n1 p-acp ord? p-acp d n2, av j n1, p-acp n1 pp-f d j n1,
Suppose the Sun and the Moon should stand still, as it did upon Gibeon, and in the Valley of Ajalon, in the Days of Joshua, for a Month instead of a Day,
Suppose the Sun and the Moon should stand still, as it did upon Gibeon, and in the Valley of Ajalon, in the Days of joshua, for a Monn instead of a Day,
and the Sun to go backwards really as many Degrees in the Heavens, as it did Degrees on the Dial of Ahaz. Suppose all the Seasons of the Year Retrograde,
and the Sun to go backwards really as many Degrees in the Heavens, as it did Degrees on the Dial of Ahaz. Suppose all the Seasons of the Year Retrograde,
cc dt n1 pc-acp vvi av-j av-j c-acp d n2 p-acp dt n2, c-acp pn31 vdd n2 p-acp dt n1 pp-f np1. vvb d dt n2 pp-f dt n1 j,
or swallowed whole into an Abyss, the Sea boiling, and the Air filled with fiery and sulphureous Steams, hideous Storms of Thunder and Lightning, for some Days together.
or swallowed Whole into an Abyss, the Sea boiling, and the Air filled with fiery and sulphureous Steams, hideous Storms of Thunder and Lightning, for Some Days together.
cc vvn j-jn p-acp dt n1, dt n1 vvg, cc dt n1 vvn p-acp j cc j n2, j n2 pp-f n1 cc n1, p-acp d n2 av.
Let us Imagine, I say, all these, and (it is nothing new but what every one talks of) would the Men of Infidelity, Security and Bravery, be then of the same Opinion they are now? would they then question whether there was a God,
Let us Imagine, I say, all these, and (it is nothing new but what every one talks of) would the Men of Infidelity, Security and Bravery, be then of the same Opinion they Are now? would they then question whither there was a God,
vvb pno12 vvi, pns11 vvb, d d, cc (pn31 vbz pix j cc-acp r-crq d pi vvz pp-f) vmd dt n2 pp-f n1, n1 cc n1, vbb av pp-f dt d n1 pns32 vbr av? vmd pns32 av vvb cs pc-acp vbds dt np1,
I say, should we not see all the rest, except this small Number, with trembling Hearts, misgiving, accusing and condemning Consciences, crowding to the Churches and Altars;
I say, should we not see all the rest, except this small Number, with trembling Hearts, misgiving, accusing and condemning Consciences, crowding to the Churches and Altars;
pns11 vvb, vmd pns12 xx vvi d dt n1, c-acp d j n1, p-acp j-vvg n2, n-vvg, vvg cc vvg n2, vvg p-acp dt n2 cc n2;
when all Repentance and Mercy, Designs and Conditions of Reconciliation are at an End. Nevertheless, hence it appears, how little reason they have for their present Infidelity, Carelesness and Presumption;
when all Repentance and Mercy, Designs and Conditions of Reconciliation Are At an End. Nevertheless, hence it appears, how little reason they have for their present Infidelity, Carelessness and Presumption;
c-crq d n1 cc n1, n2 cc n2 pp-f n1 vbr p-acp dt n1 av, av pn31 vvz, c-crq j n1 pns32 vhb p-acp po32 j n1, n1 cc n1;
If God be in Christ reconciling the World to himself, I think, we may say, it is our Duty and Interest to be reconciling God in Christ to our selves also by Repentance, and constant future Obedience;
If God be in christ reconciling the World to himself, I think, we may say, it is our Duty and Interest to be reconciling God in christ to our selves also by Repentance, and constant future obedience;
